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Isa 45:1  Thus says Hashem (YHVH: Mercy) limshiychu (from Moshiach: Messiah) to His anointed, le-Choresh to Cyrus (You possess the furnace), whose right hand I have held, to subdue nations before him; and I will loosen the loins of melachiym kings, to open le-fanav before his face delatayim many doors; u-sheariym and the gates will not be shut;
 
“Thus says Mercy to His Messiah, to You who possess the furnace, whose right hand has received strength from Me, in order to subdue nations before him; and I loosen the belts that carry the weapons of kings, to open before his face many doors, and the gates will not be shut against him.” -Author’s paraphrase
 
This is the only time in Scripture where a Gentile ruler is referred to as Mashiach (Messiah, literally Anointed one). This title is otherwise only reserved for the kings and high priests of Israel, and primarily for the ultimate Saviour of Israel, Yeshua the King/Priest Messiah (Daniel 7:14). Cyrus is called by this title in his role as God’s agent for delivering Israel from bondage and exile in Babylon.
 
It’s interesting to note that the Hebrew name Koresh (Cyrus) means “You who possess the furnace”. While the furnace was sometimes used as a means of execution, the figurative meaning denotes judgement in fire. Thus, God has assigned Cyrus a role in dispensing His judgement against the nations. The furnace of Cyrus will destroy the nations while refining Israel, who through the furnace will become purified as gold and glory in her King Creator HaShem.
 
We note also that any strength Cyrus has to do these things is from God, Who has taken hold of the right hand of Cyrus in order to impart power to him for fulfilling God’s purposes. The weapons belts of the kings that Cyrus comes against will be loosed, leaving them undefended against him. The many doors to the nations will be opened to him and the strongest gates will not be able to withhold him.
 
In comparison to the cruelty of the Assyrians and Babylonians, Cyrus and his dynasty were humane rulers. Following his capture of Babylon in 539 BCE (BC) Cyrus encouraged both Jews and other captives from the nations to return to their home lands. He also contributed generously to the rebuilding of the Temple in Jerusalem (2 Chron. 36:22-23; Ezra 1:2, 5:13, 6:3-4).
 
The Cyrus Cylinder excavated at the site of ancient Babylon in 1882 further illuminates the outworking of Isaiah’s prophecy:
 
“Marduk… looked through all the countries searching for a righteous ruler… He pronounced the name Cyrus… and declared him to be ruler of the world.”
 
Isa 45:2  I will go le-faneiycha before your face, va-haduriym and the adorned high places I will a-yasheir level: daltot doors of nechushah brass ashabeir I will break in pieces, and bars of iron I will cut down:
 
There is some irony here. God will go before the idolater Cyrus to level the idolatrous high places.
 
The reference to doors of bronze is most likely a reference to the gates of Babylon. The historian Herodotus travelled to Babylon and said “There are a hundred gates to the circuit of the wall, all of bronze, with bronze uprights and lintels.” (Herodotus History pg.85 Penguin edition).
 
Isa 45:3  And I will give you the treasures of choshech darkness, and concealed riches of secret places, that you may know that I, Hashem (YHVH: Mercy), who calls you by your name, am the Eloheiy Yisrael (God of Israel).
 
Babylon was known for her commerce and her hording and storing of wealth. Her treasures were stored in secret vaults, and in the rooms of her many famous temples. Private citizens were also able to deposit their wealth in temple vaults for a fee. The Babylonian temples were some of the forerunners to our modern day banks.
 
The doublets of the Hebrew poetic form correlate darkness and secrecy, giving emphasis to the fact that those things kept hidden are most often the ill-gotten spoils of sinful action.
 
“For nothing is secret, that will not be revealed; neither anything hidden, that will not be known and brought out into the open.” -Luke 8:17
 
Cyrus will be given all these horded and hidden riches for one purpose, that he might “know that I HaShem Who calls you by name, am the God of Israel.”
 
Isa 45:4  For the sake of avdiy my servant Yaakov (follower), and Yisrael (overcomes in God, Israel) my chosen, I have even called you by your name: I have achanecha yet titled you, though you have not known Me.
 
Once again HaShem affirms that it is for the sake of His servant Jacob, His chosen people Israel, ethnic, religious, that He has called Cyrus to perform these things.
 
These words were spoken some 150 years prior to the birth of Cyrus. He did not exist and therefore, could not possibly have known God’s plan for his life, and yet, God had already allocated a role and title to Koresh (Cyrus: you possess the furnace).
 
Isa 45:5  I am Hashem (YHVH: Mercy), and there is no other, beside Me there is no Elohiym God (Judge): I encompassed you, though you have not known Me:
 
The phrases, “There is no other” and “Beside Me there is no God” are together used 10 times in this short chapter. There is a strong theme concerning the uniqueness of God, His omnipotence and omniscience. The Holy Name YHVH, first used in verse 1, is used a total of 14 times in this chapter. Thus, both the unique unity of God and the Divine attribute of Mercy are primary themes in this discourse.
 
The beautiful language “I encompassed you” denotes fidelity. This poetic language is usually reserved for Israel but is here offered to a ruler of the nations. God’s redemptive purpose for humanity overflows from His redemptive purpose for Israel.
 
Isa 45:6  That they may know mi-mizrach from the eastern shemesh sun, and from the west, there is none beside Me. I am Hashem (YHVH: Mercy), and there is no other.
 
From the first sunrise to the last sunset HaShem is Mercy, and there is no other.
 
Isa 45:7  I yotzer fashion or light, u-vorei (from borei) and create choshech darkness: I oseh accomplish shalom peace, u-vorei (from borei) and create ra evil, (bad, the opposite of good): I Hashem (YHVH: Mercy) accomplish all these things.
 
We note that the Or (uncreated light) is not said to be u-vorei (created, from that which didn’t exist), rather it is yotzer (fashioned) from God’s essence (Davar: Word). Thus, choshech (darkness), which will become a metaphor for evil, is not yotzer (fashioned) but is rather the result of u-vorei (creation).
 
We know that God did not create anything evil from the inception of creation because the days of creation are complete when the text says, “God saw everything that He made, and behold it was very good.”(Gen. 1:31). Therefore, at the beginning of all things even the darkness (which would later become a metaphor for evil) was good, in fact, it was very good. Thus, the meaning of “I accomplish peace (uncreated) and create (because evil didn’t pre-exist God, but fashioned itself from that which was created) evil” is that God created the substance and environment that made evil a possibility, in order to also make possible the free will necessary for love relationship.
 
Therefore, the uncreated attributes (emanations) of God, or (light) and shalom (peace) [which are also titles of our Messiah Yeshua], are fashioned to accomplish His purposes, whereas the work of darkness and evil are only possible based on the created order: meaning that Satan and his minions have no power except that which they have been allowed to have based on the fact that they are created beings subject to the King of Creation, the God of Israel, and to Yeshua, the Light (or) of the World, and Prince of Peace (shalom).
 
Thus, both darkness and evil are subject to creation but light and peace are uncreated emanations of the Creator.
 
Isa 45:8  Hariyfu Rain down shamayim heavens, mi-ma’al from above, and let the skies stream forth tzedek righteousness, justice: open the land, and let them bring forth yesha salvation, and let righteousness (justice) spring up yachad together; I Hashem (YHVH: Mercy) be’ratiyv have created it.
 
Righteousness and justice are yachad (one), and are created by God. They are watered from the heavens and grow in the earth, springing up together and relying on one another. There is no right action without justice, and no justice without right action.
 
Isa 45:9  Hoy Ah, alas, woe to him who contends with his Yotzero Maker! A pottery shard among pottery shards of adamah the earth. Shall the clay say to him that fashioned it, “What have you made?” or “Your work has no hands”?
 
This passage appears to be addressing the complaints of some of Israel’s exiles, who may have taken issue with HaShem’s choice of a goy deliverer (Cyrus).
 
It is the height of hubris for a human being to accuse God of ill planning: it is so foolish as to be likened to a piece of pottery debating the plans of the potter. The Hebrew idiom “Your work has no hands”, is still used today in some Jewish communities to describe something that makes no sense.
 
Isa 45:10  Hoy Ah, alas, woe to him that says to his father, “What have you begotten?” u-leishah and to the woman, “What have you given birth to?”
 
So great is the foolishness of one who questions God’s work of redemption, that he is compared to a child questioning why his parents conceived him, or why his mother gave birth to him.
 
The “Woes” of these two verses are an incredulous rebuke that is to be heeded, lest the pottery shard be turned to dust, or the child given over to the fruit of his own foolish thinking.
 
Isa 45:11  Thus says Hashem (YHVH: Mercy), Kedosh Yisrael Holy One of Israel, ve’yotzero and his Maker, “Ask Me of things to come concerning banay My sons, and concerning the po’al work of yaday My hands, command Me.”
 
HaShem pre-exited Israel and is therefore the Holy One over her. He made Israel and knows the end from the beginning. Therefore, He responds to the complaints of His people by challenging them to ask Him what is to become of them (My sons), and as a counterpoint to “Your work has no hands” (v.9), “Command the work of My hands”… if you dare!
 
Isa 45:12  “I asiytiy have fashioned, accomplished, formed, made eretz the land (earth), ve’adam and humanity upon it: I, even yaday My hands, have stretched out the heavens, and all tzeva’am their armies, hosts, I tzeveitiy I have commanded.”
 
HaShem formed the earth so that it might receive humanity and provide the perfect environment in which humanity might prosper and grow. He alone created the heavens and is King of all the heavenly host.
 
Isa 45:13  “I have raised him up in righteousness, and I will direct all his ways: he will build My city, and he will let My captives go, without price or reward,” says Hashem (YHVH: Mercy) Tzeva’ot Who goes warring (of heavens hosts, armies).
 
The focus now returns to the goy ruler whom HaShem has raised up to bring about the deliverance of Israel from her captivity. It is Cyrus who will rebuild Jerusalem (My city) and let the Jews return there. HaShem Who goes warring (of Hosts) will accomplish this.
 
Isa 45:14  Thus says Hashem (YHVH: Mercy), “The labour of Mitzrayim Egypt (double distress), and merchandise of Cush Ethiopia (black) u-sevaliym and of the Sabeans (drunkards), men of stature, will come over to you, and they will be yours: they will come after you; in chains they will come over, and they will fall down before you, they will make supplication to you, saying, ‘Surely bach in you is El God; ve’eiyn and there is none other od (perpetually going round): efes zero, ceasing finally elohiym the gods.
 
Some think this passage is addressed to Israel, however, Israel never waged war against Egypt or Ethiopia, although Egypt did wage war against Israel in more recent times.
 
It may also be addressed to Cyrus, although it was not Cyrus himself but Cambyses the son of Cyrus who conquered Egypt and Ethiopia.
 
Another possibility is that this passage refers to the end of days. At which time those repentant among the nations will submit to the King Messiah and the God of Israel. If so, then verse 14 corresponds to Isaiah 2:2-4.
 
Isa 45:15  Truly you are a El God that conceals yourself, Eloheiy Yisrael God of Israel, Moshiya Saviour.
 
God is concealed only from the perspective of those who do not walk with Him. The gods of the surrounding nations were promoted with spectacles and lavish rites and yet offered nothing but a deaf ear to their petitioners. The God of Israel on the other hand, revealed Himself to His people in true power and sought intimate relationship, offering an everlasting conversation, responding to Israel’s cries in a timely fashion. He is a true Saviour and a certain hope. However, He is discernible only through the eyes of faith. Therefore, when compared to the vain gods of the nations the God of Israel is mysterious and hidden, a stark contradistinction to the fact that even the hidden things of other gods will be brought into the light by HaShem.
 
“The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this Torah.” -Deuteronomy 29:29
 
Isa 45:16  They will be ashamed, and also humiliated, all together: they will go to confusion together those makers of idols.
 
Confusion and shame are all that awaits those who make and worship idols.
 
Isa 45:17  Yisrael Israel will be nosha saved be’YHVH in Hashem (YHVH: Mercy) te’shuat with a salvation olamiym everlasting: not ashamed nor humiliated ad-olmeiy ad as far as a world without end (perpetual).
 
Israel, whom God has chosen, need not end in confusion and shame because her God is One, Alone. Therefore, Israel will be saved be’YHVH in HaShem. There is no other means for her salvation outside of God alone. With an immutable and everlasting salvation God will deliver Israel (through His Mashiach Yeshua), and she will neither be ashamed or humiliated in the world that is without end, that is, the Olam Haba (World to come).
 
Isa 45:18  For thus says Hashem (YHVH: Mercy) Who borei (from bara, created from nothing) created ha-shamayim the heavens; Hu He is ha-Elohiym the God yotzeir that formed ha-aretz the land (earth) ve’osah and made it; Hu He has chonah established it (made it firm), He didn’t vera’ah create it in vain, la’shevet for habitation He yetzarah formed it: “I am Hashem (YHVH: Mercy); and there is none other.”
 
The purpose of God was always to have the earth be inhabited by humanity. He alone created and established our habitation. He alone is God.
 
Isa 45:19  “lo vaseter dibartiy I have not spoken in secret, bimkum in the place eretz of land (earth), choshech dark, obscure, hidden: I did not say to the seed of Yaakov (follower, Jacob), ‘You seek Me in vain’: I Hashem (YHVH: Mercy) doveir speak tzedek righteousness, magiyd I make known meishariym equitable things.”
 
Unlike the demonic deities, witchcraft practitioners and secret religions of the heathen world, God does not keep secret the path to freedom. He has communicated clearly and in the open to Jacob, through His Torah, His prophets and His miraculous works. He is not like those false gods that offer redemption only to a select few, to the contrary, He offers redemption to all, and those that receive His offer become chosen.
 
Though Israel may have become disillusioned in her sufferings and exile, falsely concluding that to seek God was of no consequence, God reminds her that He has always been with her and has always had a plan in place for her redemption. He has made known publicly and frequently that righteousness is found in Him alone and that the fruit of that righteousness will be equity for all who receive it.
 
Isa 45:20  “Assemble yourselves and come; draw near together, you who have escaped from among ha-goyim the nations: they have no knowledge that set up the wood of their graven image, and pray to a el god that cannot yoshiya save.”
 
Now God turns to the nations with an offer of redemption. It is God’s will that none should perish. Therefore, He invites the idolatrous nations to come and draw near to Him, and to admit that they worship idols that cannot save.
 
Isa 45:21  “You make known, and bring them near; indeed, let them take counsel together: Who has declared this mikedem from ancient time? who has told it from that time? have not I Hashem (YHVH: Mercy)? and there is no El God beside Me; a El God of tzadik justice u-moshiya and a Saviour; there is none beside Me.”
 
HaShem challenges the idolaters to admit that their idols and false prophets are unable to properly predict future events or expound on past events. It is God alone Who is just and able to save. There is none like Him, nor is there any besides Him.
 
Isa 45:22  “Penu Look (turn) to Me, and you will be saved, col-afseiy all the ends of aretz the land (earth): for I am El God (Judge), and there is none other.”
 
This is a simple Gospel message. “Turn to face Me and you will be saved”. It’s spoken to all the nations of the earth. Why should they heed Him? Because He is “the Judge, and there is none other!”
 
Isa 45:23  “I have sworn by Myself, yatza it has gone out mipiy from My mouth tzedakah righteousness davar a word, and will not yashuv return, Ciy For liy to Me tichra will bow col-berech every knee, tishava col-lashon every tongue will swear.”
 
There is none higher than HaShem, and there is no god besides Him. Therefore, He must swear by Himself. The Davar (Word, King Messiah) has gone out in redemptive power and will not return void.
 
“For it is written, As I live, says the Lord, every knee shall bow to Me, and every tongue shall confess to God. So then every one of us shall give account of himself to God.” -Romans 14:11-12
 
"That at the name of Yeshua every knee should bow, of things in the heavens, and things in earth, and things under the earth; And that every tongue should confess that Yeshua Ha-Mashiach Lord, to the glory of God the Father. Wherefore, my beloved, as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.” -Philippians 2:10-12
 
Isa 45:24  Indeed, ba’YHVH in Hashem (YHVH: Mercy) liy with me amar say “Tzedakot righteousness va’oz and strength:” adav up to him yavo men have come; col all ha-necheriym  the incensed against him will be ashamed.
 
Only in HaShem is there righteousness and strength, and those who have defied Him and who have been filled with anger toward Him, will come to Him in shame.
 
Isa 45:25  Ba’YHVH In Hashem (YHVH: Mercy) yitzdeku will be justified ve’yithallu and shine (be praised, glory) col-zera all the seed of Yisrael Israel (overcome in God).
 
The fruit of HaShem’s redemptive work through Cyrus and ultimately through His King Messiah Yeshua of Israel, will be the physical and spiritual deliverance of Israel, ethnic, religious. In God she will be justified (through His Mashiach) and her generations will shine as those who have overcome in God.
 
“I say then, Has God cast away His people? A curse on that! For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.” -Rav Shaul (Paul) Letter to the Roman Ecclesia 11:1
 
Copyright 2018 Yaakov Brown

Introduction:
The context for the following song of praise and gratitude is twofold. First, it follows on the heels of God’s promise to deliver and return the tribes of Israel a second time (Isaiah 11:11). The previous chapter concludes with Israel being returned to her God and her land after suffering exile and bondage among the nations. Second, this deliverance is likened to Israel’s former redemption from physical bondage and slavery in Egypt. It is equally clear from the text of Isaiah 11 that Israel will be delivered from spiritual bondage and idolatry.
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As in the case of her deliverance from Egypt, Israel will offer a song of praise and gratitude to God. In fact there are a number of parallels to be drawn between the song of Exodus 15:2-21 and the present text.
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“Adonai is my strength and song, and He has become my salvation. This is my God, and I will glorify Him, my father’s God, and I will exalt Him. Adonai is a warrior—Adonai is His Name! Pharaoh’s chariots and his army He has hurled into the sea, and his chosen captains have sunk into the Sea of Reeds. The deeps cover them. They sank to the depths like a stone. Your right hand, Adonai, is glorious in power. Your right hand, Adonai, dashes the enemy to pieces.  In the greatness of Your excellency You overthrow those who resist You. You send forth Your wrath—it consumes them as stubble. With the blast of Your nostrils the waters piled up. The floods stood upright as a heap. The deeps became firm ground in the heart of the sea. The enemy said, “I will pursue, I will overtake, I will divide the spoil. My lust shall gorge on them! I will draw my sword—my hand will destroy them.” You blew with Your wind, the sea covered them. They sank like lead in the mighty waters. Who is like You, Adonai, among the gods? Who is like You, glorious in holiness, awesome in praises, doing wonders? You stretched out Your right hand, the earth swallowed them. You in Your lovingkindness led the people You have redeemed. You guided them in Your strength to Your holy habitation. When the peoples hear, they will tremble—anguish will seize the inhabitants of Philistia. Then the chiefs of Edom are terrified. Trembling grips Moab’s mighty men. All of Canaan’s inhabitants will melt away. Terror and dread will fall on them. By the greatness of Your arm they become still as a stone, till Your people cross over, Adonai, till the people whom You purchased cross over. You bring them in, and plant them in the mountain of Your inheritance, the place, Adonai, that You have made for Yourself to dwell in—the Sanctuary, Adonai, which Your hands have prepared. Adonai will reign forever and ever! For Pharaoh’s horses with his chariots and his horsemen went into the sea, but Adonai brought the waters of the sea back over them. Yet Bnei-Yisrael walked in the midst of the sea on dry ground. Then Miriam the prophetess, Aaron’s sister, took a tambourine in her hand, and all the women went out after her with tambourines and with dancing, as Miriam sang to them: Sing to Adonai, for He is highly exalted! The horse and its rider He has thrown into the sea!” –Shemot (Exodus) 15:2-21

Parallels between Exodus 15 and Isaiah 12:

• My strength & song                Exodus 15:1                            Isaiah 12:2
• My Salvation                            Exodus 15:2                            Isaiah 12:2-3
• Blast of Your nostrils              Exodus 15:8                            Isaiah 12:1
• Highly exalted                          Exodus 15:2, 6, 11, 18 & 21   Isaiah12:4-5
• Zion & the Mountain              Exodus 15:13, 17                    Isaiah 12:6
• The peoples hear                    Exodus 15:14                          Isaiah 12:4
• Dwelling in Israel’s midst       Exodus 15:17-18                     Isaiah 12:6
• Sing to HaShem                       Exodus 15:21                          Isaiah 12:5

​TEXT:
Isa 12:1 And you will say bayom in/on/with the day ha-hu (Literally: the he [Yom being masculine]) that one: “Odecha I will give thanks (throw, confess) to You, HaShem (YHVH: Mercy), for though You were angry with me, You turned away aph’cha Your flaring nostril, ute’nachameiniy and You comfort me. 

In, on and with the day, on that specific day, you will say, “I confess my sin and give thanks to You Merciful God, for though you were justified in Your anger toward me, You have turned away your fierce, nostril flaring expression of anger and now You comfort me.

"And you shall say at that time, ‘I will confess before the Lord; because I have sinned before You, Your anger is upon me; but when I am turned to the Torah, Your anger will turn from me, and You will have mercy on me;'' -1st Century Targum

“And you shall say”. The second person refers to returned Israel. It is as a returned, united and repentant nation that Israel will offer these words and songs.

Odecha “Give thanks to you” or, “confess to you”. Both are valid translations and both play a central role in returning to God by accepting His offer of redemption.

“I will give thanks”. This first person phrasing reveals the personal nature of Israel’s deliverance both corporate and individual. “No one comes to the Father except through Me” –Yeshua the King Messiah

The various allusions to “saying” and “singing” throughout Isaiah 12 are an emulation of the song of Israel pursuant to her deliverance through the Red Sea. This is in keeping with the summation of the previous chapter.

Bayom (In the day), is a reference to the day when Israel will for a second time be delivered: as recorded in the previous chapter. It is a day that will begin with the physical return and deliverance of the Jewish people from their bondage under the nations of the earth, and will culminate in deliverance from their bondage to sin: the redemption of the entire remnant of the ethnic religious Jewish people unto life everlasting. In one sense it is the figurative day that began with Messiah’s birth into time and space. In another sense it is a twenty four our day yet future, and the beginning of an age yet to come.

Isa 12:2 Hinei Now, Behold, El (God: Judge) is yeshuatiy my salvation! I will evtach trust and will not be ephchad afraid. For oziy my strength vezimrat and my song (first fruit) is Yah (God: Merciful) HaShem (YHVH: Mercy). He also has become liy’shuah my salvation.” 

Now, behold, pay attention, Judgement Himself is my Yeshua! I will trust and not be terrified. For my strength and my song, my first fruit is Mercy the Merciful Personal Name. He also has been, is being and will be my Yeshua.
"Behold, in the Word of God my salvation I trust, and shall not be moved:'' -1st Century Targum

The word yeshuah (Salvation) appears three times in verses 2 to 3 and is the central theme of the entire chapter. It is no coincidence that Messiah Yeshua is named according to this Hebrew root.

Therefore, the use of the word yeshuah in the present text is a remez (hint) of deeper meaning and a sod (mystery) of great significance: while also being a drash (comparative) teaching that invokes a halakhic (the way we walk) principal concerning strength and song in HaShem. One could read Yeshua’s name in every instance where yeshuah occurs in these verses. Through His messenger HaShem commanded Miriyam (Mary) to call her baby boy Yeshua:
“You shall call His name Yeshua, for He shall save His people from their sins” –Mattitiyahu 1:21b

It is important to note that while Israel is to share the good news of salvation with the nations according to her mandate to be “A light to the goyim” (Isaiah 49:6), it is none the less glaringly obvious from the text of Matthew, that Yeshua has come to save His own people ethnic, religious, empirical Israel. This is important because Matthew 1:21b is alluding to the present chapter of Isaiah by issuing the instruction for the naming of the Messiah.
“I was sent only to the lost sheep of Israel” –Yeshua (Mattitiyahu) Matthew 15:24

The order of strength and song is important. Israel’s song is a response to God’s strengthening of her. He is the subject of both her strength and song. In another sense He has given her strength to sing and a song to strengthen her.
The Hebrew zimrat (song) denotes pruning and the giving of choice fruit (First fruits). See my commentary on verse 5 for the qualification of these concepts as they apply to the song of Israel in Isaiah 12.

Isa 12:3 Ushe’avtem mayim You will draw waters besason in/on/with gladness/ exultation/joy/rejoicing; mima’ay’nei from the springs/eyes/fountains/wells of Ha-Yeshuah The Salvation. 

You will draw forth waters in, from and with joyous exaltation; from the eyes of the earth, fresh springs and fountains, wells of The Yeshua.

The 1st Century Targum likens the wells of the Salvation to a new teaching:

"And you shall receive a new doctrine from the chosen, the righteous;'' -1st Century Targum

We note that this same Targum views “the Salvation” as being a title for the Branch/Messiah, the chosen and righteous One.

Notice that the Hebrew text does not simply say, “Wells of salvation” but rather, “Wells of The Salvation” (Ha-Yeshuah). This is not referring to a temporal saving act but an eternal saving source. It is not salvation in a generic sense but rather the title of a person Who embodies Salvation. This is why the Jewish Sages who wrote the Targum (paraphrase of the first Century CE) compared the wells of the Salvation to the Chosen Righteous One, the King Messiah, who we know to be Yeshua Ha-Mashiach (Jesus the Messiah).

Once again the “you” in this verse is Israel (ethnic, religious, empirical), God’s chosen. While the drawing forth of waters from salvation is offered to all, it is first and always firstly offered to Israel alone.
Who or what are the waters of the Salvation?

“My people have committed two evils: They have forsaken Me—the spring of living water—and they dug their own cisterns—cracked cisterns that hold no water.” – Yermiyahu (Jeremiah) 2:13 TLV

‘Yeshua replied to her, “Everyone who drinks from this water will get thirsty again. But whoever drinks of the water that I will give him shall never be thirsty. The water that I give him will become a fountain of water within him, springing up to eternal life!”’ –Yochanan (John) 4:14

Mayim chayim, living or life giving waters are used throughout Scripture to symbolize the Word (D’var) of God (D’var being used in John 1 to refer to Yeshua Himself as the pre-existent Word of HaShem, in the beginning with God). This is seen in passages such as Isaiah 55:1; Jeremiah 2:13, 17:13; Ezekiel 36:25, John 3:5, 4:14. In the days of Messiah Israel will no longer drink from the idolatrous wells of false gods and humanism but will return to the life giving water of God through Yeshua our King Messiah.

Isaiah 12:5 is cited by the sages as confirmation of the ceremony of drawing of water at the feast of Sukkot (Booths); a ceremony practised during the second Temple period which signified the drawing of the Ruach Ha-Kodesh (Holy Spirit) and the outpouring of God’s grace upon Israel both in material and spiritual blessing (T. Bab. Succa, fol. 48. 2. & 50. 2. Bereshit Rabba, sect. 70. fol. 62. 3. T. Hieros. Succa, fol. 55. 1).

This drawing of water is figurative: it makes a comparison between the joy experienced by one who has been without water for a long period and the people of Israel, who have been without the spiritual water of God’s Word, grace, blessing etc. Like one who is desperately thirsty, Israel will be sated with water that will become within her a spring that flows eternally. All this through the source of her redemption, the Branch, Yeshua, the King Messiah Who is “The Salvation” and Imanu-El (With us, God).

Think for a moment of a time when you were desperately thirsty, perhaps even to the point of passing out from dehydration, and then, in the nick of time, you received water. The first panicked gulps of the cool clean liquid flooded your dry mouth, cascading down your throat, sending a euphoric signal to your nervous system as it was absorbed into the lining of your oesophagus and began to hydrate your body. Your parched lips borrowed a few spilled drops to moisten themselves as you continued to swallow back the life giving fluid without pausing for breath. As your mind began to clear and your body regained strength, you slowed your intake and started to consider what might have happened had you not had access to this water in time. Relief floods your being and unbridled joy and thankfulness overflow from the illuminated countenance of your rehydrated body and soul.

Now consider how this physical experience conveys in so many ways the journey of redemption from sin through Yeshua our King Messiah. Try to recall the relief and elation you first experienced as you realised that you had become a recipient of God’s promise to blot out all your sin through His own blood, that is the blood of Imanu-El (God with us), Yeshua. Try to focus on the sense of cleansing and hope filled motivation that began to increase as you studied God’s Word and saw things you had never seen before. Now consider that these living waters born of God through Yeshua, are everlasting. Ask yourself, am I continuing to drink from them? Or, have I forgotten the taste of life and freedom in Messiah? These waters remain available to every follower of Yeshua the King Messiah. They are available to you right now. Drink deeply of the springs of the Salvation Himself.

It is certainly no coincidence that “Ushe’avtem mayim” is sung in many observant Jewish homes on the eve of Shabbat prior to Kabbalat Shabbat prayers. As we approach God in order to receive His rest (Shabbat) each week, we are also seeking the means by which we find eternal rest in Him, that is, the mayim chayim living waters of the Salvation, our Messiah Yeshua.

Isa 12:4 Va’amartem And with speaking bayom in/on/with the day ha-hu (Literally: the he [Yom being masculine]) that one: “Hodu (Throw, cast, confess) Give thanks to HaShem (YHVH: Mercy). Kiru Proclaim/call/cry out/recite bishmo His Name! Hodiyahu (Hodu [Give thanks, cast throw] + Yada [know, knowledge]) Declare (Publically thank/throw/cast His knowledge, aliylotayu His works/deeds/desire, ba’amiym to (or in) the peoples, so they remember, because nesgav inaccessibly high is His Name. 

By speaking, in, on and with the day, that specific day, you will say, “Throw, cast and confess your sin and give thanks, casting forth His knowledge, His works, actions and desire, to and in the presence of the tribes of Israel: so that they remember that His Name is inaccessibly high, His flawless character, attributes and Holiness are far above the understanding of humanity.

In that day, that day being both the figurative day born of Messiah and the yet future 24 hour day that remains a mystery outside our grasp, redeemed Israel will say to her own people (amyim: tribes), “Confess your sin, give thanks, and cast forth the knowledge of, the testimony of His right actions and of His desire for His tribes”. Amyim is a plural form for peoples or tribes and not nations (goyim). Therefore, while this text may be used as a drash (comparative teaching) concerning the spread of the good news of the Messiah to the nations; in the present context it refers specifically to the peoples (tribes) amyim, that make up the Goy (Nation) of Israel.

Isa 12:5 Zamru Sing to Him HaShem (YHVH: Mercy), for geiut majesty/a rising up/swelling/gloriously. Muda’at from knowledge (or Let this be known) zot this (she) in all ha-aretz the land. 

Sing to Him, the Merciful God, acknowledge His majesty, rising like smoke, an ocean of swelling glory. From Knowledge herself let all the land of Israel partake.

Sing to Adonai, for He is highly exalted! The horse and its rider He has thrown into the sea!” –Shemot (Exodus) 15:2-21

The Hebrew Zamru (Sing) shares its root Zamar (prune) with Zimrah/Zimrot (Fruit, first fruits). Ibn Ezra quotes Genesis 43:11 in connection with the present use of Zamru, suggesting that in this context the word sing denotes the giving of first fruits, that is, the very best of the fruit. It is also worth noting that the root Zamar adds the idea of a spiritual pruning process that takes place when we sing of God’s glory. Thus, through redemption, pruning, offering our best, and in songs of praise, we participate in the filling of the land with the knowledge of God’s glory and majesty.

Knowledge alone is not the goal. It is specifically the knowledge of HaShem that brings living waters, joy and majesty into the land. Knowledge devoid of HaShem brings only death.

A strong argument can be made for translating ha-aretz as “the land” meaning the land of Israel. The nearest reference prior to its use is to amiym (peoples, tribes), rather than goyim (nations). In addition the overall context of the passage and the following clause in verse 6 denotes “the land” of Israel and Zion.

Isa 12:6 Tzachaliy Cry out varoniy and overcome/shout for joy/a ringing cry, yoshevet sit/abide/remain/dwell/inhabitant of Tziyon (parched land)! For gadol great bekirbech in your inner part/among/midst is the Kadosh Holy One of Yisrael (Israel: Yisra = overcome El = God).” 

Cry out and overcome, shouting for joy, let your cry ring on, inhabitants who abide, sitting securely in the parched land of Zion. For great, in your inner parts is the Holy set apart One of those who overcome in Judgement, the ethnic, religious, empirical nation of Yisrael.

‘Thus says Adonai, your Redeemer, the Holy One of Israel: “I am Adonai your God, who teaches you to profit, who leads you in the way you should go.”’ –Isaiah 48:17 TLV 

The introduction of the Branch (Isaiah 11) and the second redemption through the Messiah (Isaiah 11) will birth a cry of gratitude and glory that will ring out from the centre of the earth in Jerusalem and upon the Holy mount of HaShem. Israel will overcome in God (Yisra-El). The K’vod HaShem glory of God and His manifest light presence (Shekhinah) in the midst and within His chosen people Israel (ethnic) will be a bright light to the entire world: a redemption of both Israel and her calling to be “A light to the nations” (49:6). For Messiah, The Light, is an ethnic Jew and God with us.
“Salvation (Yeshua) s from the Yehudiym (Jews: Praise)” –Yeshua (Yochanan) John 4:22

© Yaakov Brown 2018