AntiMissionary Questions about Believing in Yeshua as the Messiah of God, ישעיהו מ:א-ו / Isaiah 40:1-6

Introduction to Isaiah 40:1-6

We note that the recurring theme in Isaiah 7-39 was that God can be trusted regardless of what happens in our lives. We see in the history of Israel, Judah, and Jerusalem, the people were continually tempted to trust in someone or something other than the God of Israel. The Lord God called men such as Isaiah as a prophet of God to go to the people and bring them the word of God, to encourage them to turn from their sins, and to seek the God of Israel and His holy and righteous ways. We read again and again how the Lord God is trustworthy and faithful to His people as Isaiah states that the Lord God will deliver them even though they (we) are worthy of destruction. (Isaiah 9:1-7, 30:9-33) When considering the remainder of the book of Isaiah, chapters 40-66, Modern scholarship states that the book of Isaiah is divided into three major sections.

Modern Scholarship Divides Isaiah into Three Major Sections

• Chapters 1-39: This section is traditionally attributed to Isaiah of Jerusalem, who lived in the 8th century B.C. It contains prophecies about the judgment of Judah and Israel for their sins, as well as prophecies about the future restoration of the people.
• Chapters 40-55: This section is known as “Second Isaiah” or “Deutero-Isaiah.” It is thought to have been written by a different author in the 6th century B.C., during the Babylonian exile. It contains prophecies of comfort and hope for the exiles, as well as prophecies about the coming of a messianic figure.
• Chapters 56-66: This section is known as “Third Isaiah” or “Trito-Isaiah.” It is thought to have been written by a different author in the 5th century B.C., after the exile. It contains prophecies about the restoration of Jerusalem and the establishment of a new Davidic kingdom.

The traditional view is that these three sections are independent of one another. However, in recent years, many scholars have argued that the book of Isaiah is a unified composition. They point to the following evidence as some scholar’s state (i) there are many similarities in language, style, and theme between the different sections, (ii) the later sections seem to be dependent on the earlier sections. For example, Second Isaiah quotes from First Isaiah on several occasions, and (iii) the book of Isaiah as a whole presents a coherent message of judgment and restoration. While there is still no consensus on this issue, the idea of a unified book of Isaiah is gaining increasing acceptance. There are some interesting facts about the book of Isaiah, for example, the book of Isaiah begins and ends with the same word, “comfort” (1:1 and 66:13), suggesting that it is a unified composition. The book of Isaiah contains a number of recurring themes, such as the servant of the Lord, the new creation, and the messianic age. These themes are developed throughout the book, suggesting that it is a unified work. The book of Isaiah also contains a number of cross-references, where one section refers to another section. This suggests that the author of the book was familiar with the entire book and was deliberately weaving together the narrative. Overall, the evidence on Isaiah suggested by some commentators is that the book of Isaiah is a unified composition, however, these commentators always leave the potential for doubt saying that “Isaiah is a unified composition if it was not written by a single author.” When we read through the book of Isaiah, the book presents a coherent message of judgment and restoration, and the different sections are interconnected in a number of ways. The reason scholars believe these things is because they take it as certain that the sections had to have been written at these times (following these events), because they considered predictive prophecy to be impossible. So again here we see how faith and the lack of faith have such an impact on interpretation and understanding the biblical text. This is so important to realize, especially in matters of faith in regard to Yeshua being the Messiah sent of God. Take for example, on facebook someone had asked stating:

“Do you really believe that a person has to believe in Yeshua before understanding how the scriptures speak about him?”

and

“Are you saying that I cannot understand the scriptures properly until I first place my faith in Yeshua?” 

The answer to that question/statement is a resounding “YES.” Before we can understand the messianic prophecies, and believe who Yeshua is according to the Tanakh, we have to take that leap of faith to accept what the NT text states about him, and then seek to explore in the Tanakh how these things are true. The example that we have for this is from the NT text according to Luke 24:36-49.

ספר לוקס פרק כד
לו  עוֹדָם מְדַבְּרִים כָּזֹאת וְהוּא עָמַד בְּתוֹכָם. אָמַר לָהֶם׃ ״שָׁלוֹם לָכֶם״, לז  אַךְ הֵם נִבְהֲלוּ וְנִתְמַלְּאוּ פַּחַד, וְחָשְׁבוּ כִּי רוּחַ הֵם רוֹאִים. לח  אָמַר לָהֶם׃ ״מַדּוּעַ נֶחֱרַדְתֶּם וּמַדּוּעַ עוֹלִים סְפֵקוֹת בִּלְבַבְכֶם? לט  רְאוּ אֶת יָדַי וְאֶת רַגְלַי –– שֶׁאֲנִי הוּא. מַשְּׁשׁוּנִי וּרְאוּ; הֲרֵי לְרוּחַ אֵין בָּשָׂר וַעֲצָמוֹת כְּמוֹ שֶׁאַתֶּם רוֹאִים בִּי.״ מ  וּבְאָמְרוֹ זֹאת הֶרְאָה לָהֶם אֶת יָדָיו וְאֶת רַגְלָיו. מא  מֵאַחַר שֶׁעוֹד לֹא הֶאֱמִינוּ מֵרֹב שִׂמְחָה וְהָיוּ מְלֵאֵי פְּלִיאָה, אָמַר לָהֶם׃ ״הַאִם יֵשׁ לָכֶם פֹּה אֵיזֶה אֹכֶל?״ מב  הֵם נָתְנוּ לוֹ חֲתִיכַת דָּג צָלוּי, מג  וְהוּא לָקַח וְאָכַל לְעֵינֵיהֶם. מד  הוֹסִיף וְאָמַר לָהֶם׃ ״אֵלֶּה דְּבָרַי אֲשֶׁר דִּבַּרְתִּי אֲלֵיכֶם בְּעוֹד שֶׁהָיִיתִי עִמָּכֶם׃ צָרִיךְ שֶׁיִּתְקַיֵּם כָּל הַכָּתוּב עָלַי בְּתוֹרַת מֹשֶׁה וּבַנְּבִיאִים וּבַתְּהִלִּים.״ מה  אָז פָּתַח אֶת לְבָבָם לְהָבִין אֶת הַכְּתוּבִים מו  וְאָמַר לָהֶם׃ ״כָּךְ כָּתוּב, שֶׁהַמָּשִׁיחַ יִסְבֹּל וְיָקוּם מִן הַמֵּתִים בַּיּוֹם הַשְּׁלִישִׁי, (הושע ו׳ ב׳) מז  וּבִשְׁמוֹ תֻּכְרַז תְּשׁוּבָה וּסְלִיחַת חֲטָאִים לְכָל הַגּוֹיִים הָחֵל מִירוּשָׁלַיִם. (ישעיהו מט׳ ו׳) מח  אַתֶּם עֵדִים לַדְּבָרִים הָאֵלֶּה. מט  הִנְנִי שׁוֹלֵחַ לָכֶם אֶת אֲשֶׁר הִבְטִיחַ אָבִי, וְאַתֶּם שְׁבוּ בָּעִיר עַד שֶׁתִּלְבְּשׁוּ עֹז מִמָּרוֹם.״

Luke 24:36–49  
24:36 And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. 24:37 But they were terrified and affrighted, and supposed that they had seen a spirit. 24:38 And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? 24:39 Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have. 24:40 And when he had thus spoken, he shewed them his hands and his feet. 24:41 And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? 24:42 And they gave him a piece of a broiled fish, and of an honeycomb. 24:43 And he took it, and did eat before them. 24:44 And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. 24:45 Then opened he their understanding, that they might understand the scriptures, 24:46 And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: 24:47 And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. 24:48 And ye are witnesses of these things. 24:49 And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high. (KJV)

So here we find that there were yet some disciples who doubted, and so Yeshua appeared to them in the closed room and spoke to them. We note the significant verses are Luke 24:44-47. Here we are told that Yeshua “opened their understanding so that they could understand the scriptures.” The significance of this is that these men spent their entire lives in synagogue learning the Scriptures, they spent three years with Yeshua learning from him about the Scriptures and about him, and yet they did not understand the Scriptures in regard to who he is and what he was to do. In order to understand the Scriptures, one needed to have his or her understanding unlocked by the Messiah himself! This is the concept of believing, of having faith in what the NT text states is true, and then walking in that faith to investigate the things that are written based upon the Tanakh. In a similar manner, we will take by faith that the book of Isaiah as a compositional whole, that the entire book of Isaiah was written by the hand of Isaiah! It is not an agglomeration of separate compositions or a Trito-Isaiah as some would claim. We believe the God of Israel is in the business of prophecy and revealing future events to His people. When we believe the Word of God is a compositional whole, then we can see how God is trustworthy and how his  trustworthiness does not end at the point of disobedience. He is the God of history who delivered those who would obey (Isaiah 37:30–38), and he continues to be the Lord of history to deliver those who would disobey but would then turn to him in faith (Isaiah 44:24–28). What this reveals to us is this concept of grace, how Israel was given the grace to believe and be saved, just as we see the NT text describing the mercy and grace of God. This again is illustrated in the Lord God knowing his people will forsake him, and yet promises in advance to redeem them “without silver and without price.” (Isaiah 55:1) These things reveal to us how the Lord God can be trusted without a doubt. We also note how the Lord God of Israel is a God of repentance and return which is illustrated in how He will cause his people to return from exile (Isaiah 41:1–44:22). He will do this by destroying the pride of Babylon through Cyrus, a previously unknown ruler who will not come from any of the established kingdoms of the Mesopotamian valley (Isaiah 44:23–47:15). When we survey the remainder of Isaiah chapters 40–48 concern God’s desire and ability to save, and chapters 41–55 and chs. 41–66 touch on the Servant and the salvation of the nations. We note how breadth of topics Isaiah touches upon, it is no wonder the book of Isaiah is the second most quoted book in the NT text. The most often quoted books from the Tanakh  in the New Testament are (i) Devarim / Deuteronomy (35x), (ii) Tehillim / Psalms (95x), and (iii) Isaiah (75x). Again we note that the remainder of Isaiah chapters 40-66 speak to what is coming due to unrepentant sin, and provides us with hope of restoration, atonement, and the forgiveness of sins. The reason being, we serve a merciful and gracious God, who forgives, restores, and waits patiently for us to repent and turn from our sins! What more could we ask for from the One who loves us so much he sent His son to die for our sins?

MSS (Masoretic Text) on Isaiah 40:1-6

ספר ישעיה פרק מ
א   נַחֲמוּ נַחֲמוּ עַמִּי יֹאמַר אֱלֹהֵיכֶם: ב   דַּבְּרוּ עַל-לֵב יְרוּשָׁלַם וְקִרְאוּ אֵלֶיהָ כִּי מָלְאָה צְבָאָהּ כִּי נִרְצָה עֲוֹנָהּ כִּי לָקְחָה מִיַּד יְהֹוָה כִּפְלַיִם בְּכָל-חַטֹּאתֶיהָ:       

Isaiah 40:1 states, “Comfort ye, comfort ye my people, saith your God. (נַחֲמוּ נַחֲמוּ עַמִּי יֹאמַר אֱלֹהֵיכֶם)” Isaiah 40:2 “Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the LORD’s hand double for all her sins. (דַּבְּרוּ עַל-לֵב יְרוּשָׁלַם וְקִרְאוּ אֵלֶיהָ כִּי מָלְאָה צְבָאָהּ כִּי נִרְצָה עֲוֹנָהּ כִּי לָקְחָה מִיַּד יְהֹוָה כִּפְלַיִם בְּכָל-חַטֹּאתֶיהָ)” We note here how the opening verses from Isaiah 40 speak to comfort, by the words נַחֲמוּ נַחֲמוּ עַמִּי with the word for comfort (נַחֲמוּ) repeated for emphasis. In Biblical Hebrew, the repetition of a word can convey a sense of plurality, often translated as “every,” “each,” or “any.” For example, in Sefer Bereshit / Genesis 39:10, Joseph resisted the sexual advances of Potiphar’s wife יוֹם יוֹם (yom yom), which means “every day.” Similarly, in Judges 16:20, Samson awoke from his sleep thinking he would again break free from Delilah as he had done כְּפַעַם בְּפַעַם (kefa’am befa’am), which means “each time.” Repetition of a Hebrew word can also be used to emphasize the importance or significance of a word or concept. For example, in Isaiah 6:3, the seraphim call out to one another and say, קָד֧וֹשׁ׀ קָד֛וֹשׁ קָד֖וֹשׁ יְהוָ֣ה צְבָא֑וֹת מְלֹ֥א כָל־הָאָ֖רֶץ כְּבוֹדֽוֹ “Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory.” (Isaiah 6:3) The repeated use of the word “holy” emphasizes God’s holiness. In some cases, repeating a person’s name can also be a Hebrew expression of intimacy. Overall, the repetition of words in the Hebrew Bible can serve various purposes and convey different meanings depending on the context. It’s always important to consider the context of the scriptures to have correct understanding. Here the emphasis is upon comfort and the prophet Isaiah speaks to the comfort of God’s people and this comment is connected to the next verse (Isaiah 40:2) which explains why the Lord God says comfort to the people. We note the repeated imperatives throughout Isaiah 40:1-2. 

The purpose of the imperative in the Hebrew Bible is to convey a sense of urgency or importance and to express direct commands or instructions. Here we see the directness of God’s words to direct the people to understand that they will find rest in Him because their sins have been forgiven. These words נַחֲמוּ נַחֲמוּ remind us of God’s mercy and grace and willingness to forgive if we repent and seek to turn from our sins. We note the significance of God’s covenant promises to his people according to the following verses from the Torah:

ספר שמות פרק ו
ז   וְלָקַחְתִּי אֶתְכֶם לִי לְעָם וְהָיִיתִי לָכֶם לֵאלֹהִים וִידַעְתֶּם כִּי אֲנִי יְהוָֹה אֱלֹהֵיכֶם הַמּוֹצִיא אֶתְכֶם מִתַּחַת סִבְלוֹת מִצְרָיִם: 

Shemot / Exodus 6:7 
6:7 And I will take you to me or a people, and I will be to you a God: and ye shall know that I am the LORD your God, which bringeth you out from under the burdens of the Egyptians. (KJV 1900)

ספר שמות פרק יט
ה   וְעַתָּה אִם-שָׁמוֹעַ תִּשְׁמְעוּ בְּקֹלִי וּשְׁמַרְתֶּם אֶת-בְּרִיתִי וִהְיִיתֶם לִי סְגֻלָּה מִכָּל-הָעַמִּים כִּי-לִי כָּל-הָאָרֶץ:

Shemot / Exodus 19:5  
19:5 Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: (KJV 1900)

ספר ויקרא פרק כו
יב   וְהִתְהַלַּכְתִּי בְּתוֹכֲכֶם וְהָיִיתִי לָכֶם לֵאלֹהִים וְאַתֶּם תִּהְיוּ-לִי לְעָם: 

Vayikra / Leviticus 26:12  
26:12 And I will walk among you, and will be your God, and ye shall be my people. (KJV 1900)

ספר דברים פרק כו
יז   אֶת-יְהוָֹה הֶאֱמַרְתָּ הַיּוֹם לִהְיוֹת לְךָ לֵאלֹהִים וְלָלֶכֶת בִּדְרָכָיו וְלִשְׁמֹר חֻקָּיו וּמִצְוֹתָיו וּמִשְׁפָּטָיו וְלִשְׁמֹעַ בְּקֹלוֹ: יח   וַיהֹוָה הֶאֱמִירְךָ הַיּוֹם לִהְיוֹת לוֹ לְעַם סְגֻלָּה כַּאֲשֶׁר דִּבֶּר-לָךְ וְלִשְׁמֹר כָּל-מִצְוֹתָיו:   

Devarim / Deuteronomy 26:17–18  
26:17 Thou hast avouched the LORD this day to be thy God, and to walk in his ways, and to keep his statutes, and his commandments, and his judgments, and to hearken unto his voice: 26:18 And the LORD hath avouched thee this day to be his peculiar people, as he hath promised thee, and that thou shouldest keep all his commandments; (KJV 1900)

These verses from the Torah describe the relationship between God and His people, and how the Lord treasures his people. These verses speak encouragement to God’s people and yet encourage maintaining the fear of the Lord from the sense of the importance of repentance and forgiveness. There are two imperatives in Isaiah 40:2 דַּבְּרוּ and וְקִרְאוּ which mean “speak” and “cry out / call out” to God’s people. Here the Lord is speaking to Isaiah what to do by informing the people how their sins have been forgiven. Here the Hebrew bible writes כִּ֥י נִרְצָ֖ה עֲוֺנָ֑הּ “that her iniquity is redeemed” where the KJV translates as “pardoned.” The reason the KJV translators may have chosen this word is since there was not a proper atonement being brought to make atonement for the people.  This is indicated by the “redeemed” (נִרְצָ֖ה) language here which kind of draws to memory the kinsman redeemer who comes to set a captive free. The concept of the kinsman redeemer is mentioned in the Torah, specifically in the book of Vayikra / Leviticus. In Leviticus 25:25, God stated: “if one of you becomes poor and sells some of his property, his next-of-kin can come and buy back what his relative sold.” This law was intended to protect the property and inheritance rights of families in ancient Israel. The kinsman redeemer is also a central figure in the book of Ruth, which tells the story of Ruth and Boaz. Boaz was a kinsman of Naomi’s deceased husband Elimelech and acted as a kinsman redeemer for Ruth by marrying her and redeeming her family’s land. Overall, the kinsman redeemer played an important role in protecting the rights and inheritance of families in ancient Israel. Here however there is no kinsman redeemer mentioned, but yet redemption has been provided for the people of Israel. We note what the TgJ states concerning these things:

The Targum translates saying, א  נְבִיַיָא אִתנַבֹו תַנחוּמִין עַל עַמִי אְמַר אְלָהְכֹון׃ ב      מַלֹו עַל לִיבַה דִירוּשלַם וְאִתנַבֹו עְלַה אְרֵי עְתִידָא דְתִתמְלֵי מֵעַם גָלְוָתַהָא אְרֵי אִשתְבִיקוּ לַה חֹובַהָא אְרֵי קַבֵילַת כָס תַנחוּמִין מִן קֳדָם יוי כְאִלוּ לְקָת עַל חַד תְרֵין בְכָל חְטָאַהָא׃ 40:1 O ye prophets, prophesy comforts to my people, saith your God. 40:2 Speak ye comfortably, to Jerusalem, and prophecy concerning her, that she shall be filled with the people of the captivity, because her sins are forgiven, for she hath received the cup of consolations from the Lord, as if she had been smitten twice for all her sins. (TgJ) The TgJ writes “prophets prophecy consolations concerning… and then in Isaiah 40:2 writes “priests speak to the heart of Jerusalem…” which again emphasizes the prophetic message to God’s people for comfort and forgiveness of sins. The point is that of the message that is being brought to the people from God, and that of comfort. The major point here is to emphasize how God brought Assyria and later Babylon to Israel, due to her unrepentant sins, and to the relationship of God’s people to the Torah, to hearing and listening to God’s word, and to applying it to their lives. The comfort that God offers is like we had stated previously not based upon a sacrifice of atonement, but if the mercy and grace of God, what some would call “unmerited forgiveness of sins. There is a similar concept back in Isaiah 30:15-18 in relation to the Lord God making a declaration of showing mercy and grace towards His people. Essentially that has happened is that Israel has suffered greatly for her sins, and what God had said He would do has come to its completion. Rest is now what remains. We also find a parallel in the NT text from the book of Hebrews.

Hebrews 4:1-11
4:1 Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. 4:2 For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it. 4:3 For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. 4:4 For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. 4:5 And in this place again, If they shall enter into my rest. 4:6 Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: 4:7 Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts. 4:8 For if Jesus had given them rest, then would he not afterward have spoken of another day. 4:9 There remaineth therefore a rest to the people of God. 4:10 For he that is entered into his rest, he also hath ceased from his own works, as God did from his. 4:11 Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. (KJV)

We note how Hebrews 4 speaks of the work of God being accomplished, and then what remains is rest for the people of God. We also note how Hebrews 4:12 speaks of the power of the word of God against the flesh of men, and how Yeshua is our high priest in heaven, and how He made atonement in his own blood in heaven on our behalf. As we begin entering into the second half of the book of Isaiah (Isaiah 40-66) we begin to see the messianic imperatives that become apparent that are coupled to the mercy and grace of God towards His people! Notice how mercy and grace is a part of God’s people from the very beginning! This is the overarching theme of all of the Scriptures, we believe in and serve a merciful and forgiving God, and so all the more reason why we should seek to repent of our sins and take hold of God’s holy word and walk in the footsteps of the Messiah Yeshua!

Isaiah goes on saying the following according to ISaiah 40:3-4.

ספר ישעיה פרק מ
ג   קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהֹוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ: ד   כָּל-גֶּיא יִנָּשֵֹא וְכָל-הַר וְגִבְעָה יִשְׁפָּלוּ וְהָיָה הֶעָקֹב לְמִישׁוֹר וְהָרְכָסִים לְבִקְעָה: 

Isaiah 40:3 states, “The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God. (קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהֹוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ)” Isaiah 40:4 “Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: (כָּל-גֶּיא יִנָּשֵֹא וְכָל-הַר וְגִבְעָה יִשְׁפָּלוּ וְהָיָה הֶעָקֹב לְמִישׁוֹר וְהָרְכָסִים לְבִקְעָה)” These verses are significant since they are cited directly in the NT text according to Matthew 3:3, Mark 1:2-4, Luke 3:2-6, and John 1:19-23. These verses describe John the Baptist as the voice calling in the wilderness, preparing the way for the Lord. Here in all four gospels, Isaiah 40:3 is used as a reference to John the Baptist who was supposed to be the forerunner of Yeshua the Messiah. The question for us today is how did this verse come to be known as a reference to the forerunner of Yeshua? A quick search in the rabbinic literature in the Sefaria Database produced the following reference from Aggadat Bereshit 68:1. We note how the rabbinic commentary links these verses to the coming of the Messiah of God.

Aggadat Bereshit 68:1
Chapter (67) 68: Prophets [1] “In the second year of King Darius, the word of the Lord came through the prophet Haggai” (Haggai 1:1). Like the scriptures say: “A voice of one calling: “In the wilderness prepare the way for the Lord; make straight in the desert a highway for our God. Every valley shall be raised up, every mountain and hill made low; the rough ground shall become level,the rugged places a plain. And the glory of the Lord will be revealed, and all people will see it together. For the mouth of the Lord has spoken.” (Isaiah 40:3-5) [also look: Eikhah Rabbah 1:23]. “A voice calls out [in the wilderness]” [edit: ] . Rabbi Levi said: “Why is it called ‘in the wilderness’? Rather, it is in accordance with the practice of the world. Just as someone who lost a valuable object does not search for it in the place where it was lost, but rather in a public place where many people pass through, so too the Holy One, blessed be He, caused Israel to be lost in the wilderness, as it is said, ‘In this wilderness they shall be consumed, and there they shall die’ (Numbers 14:35), and there He goes and seeks them. A voice calls out in the wilderness, ‘Prepare the way.’ What should we prepare? He said to them, ‘Remove the obstacles from among you.’ As Laban said to Eliezer, ‘Do not be delayed by me, now that the Lord has granted success to your journey. Let me see you off and send you on your way to my master’ (Genesis 24:56). Laban had already uprooted [Rebecca] from here [Haran] for Eliezer’s sake, as it is said, ‘And I have set my face towards the Lord’ (Genesis 24:27). And what about the place for the camels? He said to him, ‘Rebecca does not steal in this place. And I have set my face towards the Lord.’ And who will steal [the idols]? Rachel, who is destined to stand up [to Laban], will steal them and put them among the camels, as it is said, ‘And Rachel took the  teraphim * [*תְּרָפִים m.n. pl. a kind of  household idols. Of uncertain origin. According to Neubauer and others, related to רֽפָאִים ᴵ (=  shades, ghosts ).], and put them in the camel’s saddle’ (Genesis 31:34). Alternatively, ‘And I have set my face towards the Lord’ is a reference to the statue of Manasseh. And when was it [that it was hidden]? When Nebuchadnezzar went out to destroy it, as it is compared to a camel, as it is said, ‘The burden upon beasts of burden’ (Isaiah 21:7). The burden upon beasts of burden is the Messiah, and the burden upon a camel is Nebuchadnezzar. On the day that Nebuchadnezzar destroyed the Temple, the Messiah was born, as it is said, ‘And Lebanon shall fall by a mighty one’ (Isaiah 10:34), and ‘a shoot shall grow out of the stock of Jesse’ (Isaiah 11:1). Therefore, ‘Prepare the way of the Lord, make straight in the wilderness a highway for our God’ (Isaiah 40:3), straighten yourselves like those whom I straightened out in the wilderness who were crooked, ‘and let every valley be exalted, and every mountain and hill be made low’ (Isaiah 40:4), so that you will no longer be afraid of sin, as it is said, ‘Look at your way in the valley’ (Jeremiah 2:23).” Alternative interpretation: “All valleys will be exalted. I will carry Moshe, who was buried in a valley, as it is written ‘And He buried him in the valley’ (Deuteronomy 34:6). This can be compared to a wise man who entrusted his son to a scribe to learn Torah laws and teachings. When they came to appoint him as a wise man, he said, ‘I swear that my son has not yet been appointed a wise man until his teacher comes and sanctifies him.’ Similarly, Hashem entrusted Israel to Moshe and taught them everything, as it is written, ‘See, I have taught you statutes and laws’ (Deuteronomy 4:5). And the Messiah will come to redeem them, and Hashem says to him, ‘I swear that my children will not be redeemed until Moshe Rabbeinu comes,’ as it is written, ‘I saw his beginning and ending’ (Isaiah 41:4). Why do I carry him? ‘Every valley shall be raised up, every mountain and hill shall be made low’ (Isaiah 40:4). These are the kingdoms, as it is written, ‘And I looked up and saw four chariots coming out from between two mountains’ (Zechariah 6:1). And ‘The crooked shall be made straight and the rough places smooth’ (Isaiah 40:4). This refers to the evil inclination, as it is written, ‘The heart is deceitful above all things’ (Jeremiah 17:9). And ‘The riders shall come down to the plain’ (Isaiah 40:4). These are wicked people, as David says, ‘You will hide them in the shelter of Your presence from the intrigues of men’ (Psalms 31:21). Afterwards, ‘And the glory of Hashem shall be revealed’ (Isaiah 40:5), because in this world the prophets prophesy indirectly, saying, ‘I saw Hashem standing by the altar’ (Amos 9:1). Ezekiel says, ‘The word of Hashem came to me and I saw visions by the river Kevar’ (Ezekiel 1:1). Amos says, ‘Behold, Hashem stood upon a wall with a plumb line’ (Amos 7:7). “And the prophet Haggai prophesied about the Jews who were in Judah and Jerusalem” (Ezra 5:1), but in the future, everyone will see it, as it is said, “And the glory of the Lord will be revealed, and all flesh will see it together, for the mouth of the Lord has spoken” (Isaiah 40:5).

In Chapter 68 of Aggadat Bereshit, the rabbis discuss the prophets in relation to the Isaiah text. The commentary quotes from Isaiah 40:3-5, which describes a voice calling in the wilderness to prepare the way for the Lord. Rabbi Levi explains that the wilderness is where God goes to seek Israel, who was lost there. The Tanakh describes the wilderness as a place of both physical and spiritual challenges, where people feel lost and disconnected from God. In the Torah, Israel wandered in the wilderness for 40 years after being freed from slavery in Egypt. During this time, they faced many hardships, including hunger, thirst, and being deceived by the nations. Because of these things, the wilderness was also a place where God revealed Himself to His people and provided for their needs. The wilderness is often seen as a place of testing and spiritual growth, where people can draw closer to God and learn to rely on Him. Overall, the Scriptures portray the wilderness as a challenging and transformative place, where people are distant from God and so this can encourage spiritual growth to seek the God of Israel for deliverance from the dry and desolate place. Here, the voice calling in the wilderness is to God’s people, to remove obstacles, and to prepare the way for the Lord. The text draws parallels between Joseph and Zion, and how both of them suffered and were redeemed by God. The text suggests that Joseph’s life foreshadowed the events of Zion’s history, and that both of them were types of the Messiah. Note: “Mashikh ben Yoseph” the suffering servant motif is found right here in the rabbinic literature; this idea was not only a NT creation like the antimissionaries like to claim. The text also lists several similarities between Joseph and Zion, such as their beauty, their love from God, their hatred from their enemies, their captivity, their deliverance, and their exaltation. The text also implies that the Messiah was born on the day that Nebuchadnezzar destroyed the Temple, and that Moses will return with the Messiah to redeem Israel. The text uses various verses from the Psalms, Jeremiah, Ezekiel, Joel, and Zechariah to support these claims. The most significant aspect of these things is how the rabbis understood who the Messiah is from the biblical text of the Tanakh and how and why this text was used in the NT to refer to John the Baptist as the forerunner of the Messiah of God. Isaiah 40:4 כָּל-גֶּיא יִנָּשֵֹא וְכָל-הַר וְגִבְעָה יִשְׁפָּלוּ וְהָיָה הֶעָקֹב לְמִישׁוֹר וְהָרְכָסִים לְבִקְעָה “Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain” is a reference to God humbling hearts and correcting doctrines, understanding, and misconceptions. The text comparison of the LXX and TgJ shows the following:

The LXX translates the MSS saying, 3 φωνὴ βοῶντος ἐν τῇ ἐρήμῳ Ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους τοῦ θεοῦ ἡμῶν, 3 The voice of one calling in the desert, “Prepare the way of the Lord! Make the paths of our God straight!” 4 πᾶσα φάραγξ πληρωθήσεται καὶ πᾶν ὄρος καὶ βουνὸς ταπεινωθήσεται, καὶ ἔσται πάντα τὰ σκολιὰ εἰς εὐθεῖαν καὶ ἡ τραχεῖα εἰς πεδία, 4 Every ravine will be filled, and every mountain and hill will be made low, and all the crooked ways will be made straight, and every rough spot a plain; (LES) and the TgJ translates saying, ג      קָל דְמַכלֵי בְמַדבְרָא פַנֹו אֹורחָא קֳדָם עַמָא דַיוי כְבִישוּ בְמֵישְרָא כִבשִין קֳדָם כְנִשתָא דַאְלָהַנָא׃ ד      כָל חִילַיָא יִראְמוּן וְכָל טוּר וְרָמָא יִמאְכוּן וִיהֵי כָפְלָא לְמֵישְרָא וּבֵית גִידוּדִין לְבִקעָא׃ 40:3 A voice of one crying in the wilderness, Prepare ye the way before the people of the Lord; cast up a highway in the plain before the congregation of our God. 40:4 All the valleys shall be exalted, and every mountain and hill shall be made low, and the rugged way shall be a level, and the hilly ground a valley. (TgJ) Comparing these translations, we can see that they are quite similar in their rendering of Isaiah 40:3-4. All three translations describe a voice calling in the wilderness to prepare the way for the Lord and make the paths straight. They also mention that valleys will be filled, mountains and hills made low, and crooked ways made straight. This emphasizes the importance of the structure and punctuation of the MSS of the Lord God bringing His people back from the wilderness of confusion and from being lost to the Land that God had promised to their fathers Abraham, Isaac, and Jacob, to truth and life, righteousness and holiness. These overtones of the wilderness wanderings drive forward the interpretation that the Lord God will bring one like Moshe (Devarim / Deuteronomy 18) the promised Messiah, to deliver the people from the desert and into the promises of God. This is how the interpretations of God coming figuratively from a distant place to aid His people in their time of distress. The preparation of the way for the coming of the king from the NT perspective is teaching repentance and return, this was the ministry of John the Baptist. Yeshua’s ministry dealt with salvation, healing, and deliverance. We note that in these instances, from the perspective of the wilderness, being lost, there is no one that can help the people out of their state of being lost, and so God Himself needed to come to deliver the people (Isaiah 59:15-20). So the one who would come as the forerunner of the Messiah, he would prepare the people in faith, leading them to repent and turn from their sins and seek the God of Israel. When one does this, he or she is primed for receiving Faith in the Messiah of God. We note again the framework for understanding whom the Messiah of God is includes the necessity to know all of Scripture, from the Torah, to the Prophets, and the Writings, to fully understand how the King of Kings would come to suffer and die, and then take up his life again (Resurrection) to everlasting life forever! This is the hope that we have of the Messiah of God coming to deliver, heal, and set us free from sin. This is how and why Isaiah 40:3-4 were used in all of the gospel accounts, to produce great hope and confidence in who Yeshua is as the Messiah of God!

Isaiah continues saying the following according to Isaiah 40:5-6.

ספר ישעיה פרק מ
ה   וְנִגְלָה כְּבוֹד יְהֹוָה וְרָאוּ כָל-בָּשָֹר יַחְדָּו כִּי פִּי יְהֹוָה דִּבֵּר: ו   קוֹל אֹמֵר קְרָא וְאָמַר מָה אֶקְרָא כָּל-הַבָּשָֹר חָצִיר וְכָל-חַסְדּוֹ כְּצִיץ הַשָּׂדֶה: 

Isaiah 40:5 states, “And the glory of the LORD shall be revealed, and all flesh shall see it together: for the mouth of the LORD hath spoken it. (וְנִגְלָה כְּבוֹד יְהֹוָה וְרָאוּ כָל-בָּשָֹר יַחְדָּו כִּי פִּי יְהֹוָה דִּבֵּר)” Isaiah 40:6 “The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: (קוֹל אֹמֵר קְרָא וְאָמַר מָה אֶקְרָא כָּל-הַבָּשָֹר חָצִיר וְכָל-חַסְדּוֹ כְּצִיץ הַשָּׂדֶה)” Here the word וְנִגְלָה has the concept of “revealing oneself, to be exposed, or to show” and Isaiah is saying that the glory of the Lord will be exposed or revealed, and all flesh will see it together. This suggests to us that when the Lord God comes He brings the revelation of His glory with Him. The word כְּבוֹד  occurs 38 times spelled in this way in the book of Isaiah.

The glory of God is spoken of very often in the book of Isaiah and reveals how the concept of God and His glory is very important, because the glory of God is manifested in His presence in this world. It is the glory of God that is revealed in the Torah that consumes the Tabernacle and hides man’s eyes from seeing God and dying. So, when the Lord God of Israel reveals His glory, man is able to see Him and give Him praise. Notice how Isaiah quantifies what he means when he says וְרָאוּ כָל-בָּשָֹר יַחְדָּו “all flesh will see him together” by saying what he does in Isaiah 40:6, קוֹל אֹמֵר קְרָא וְאָמַר מָה אֶקְרָא כָּל-הַבָּשָֹר חָצִיר וְכָל-חַסְדּוֹ כְּצִיץ הַשָּׂדֶה “The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field.” Our bodies are like the grass and the flower, very easily destroyed. This suggests how we are unable to save ourselves, how we need the Lord God and His power, His mercy and grace to save us! This is the point of His glory being manifest to all. In addition, it is important to note that it is the mercy of God that reveals His glory, since His glory is not revealed literally to all of mankind, but to those whom the Lord God chooses to share it with! (see John 17:22-24) This is an important concept since it speaks of our involvement from the sense of seeking the glory of God and waiting on His mercy to reveal His glory. The activity of seeking is very important because it involves repentance, humility, and trusting in the Lord God Almighty and in His Messiah Yeshua. Isaiah writes in verse 6 קוֹל אֹמֵר קְרָא וְאָמַר מָה אֶקְרָא of the voice crying out, and this person is not identified, whether it is Isaiah himself or someone else. There are different interpretations on who the speaker and the hearer are in Isaiah 40:6. Some commentators suggest that the speaker is God, who commands the prophet Isaiah to cry out a message of comfort to his people. The message is that all human beings are like grass, and all their glory is like the flower of the field, which withers and fades away. This implies that human power and pride are temporary and insignificant compared to God’s eternal word, which stands forever. Other commentators propose that the speaker is an angel, who instructs another angel or a chorus of angels to cry out the same message. This view is based on the parallelism between Isaiah 40:3 and Isaiah 40:6, where both verses begin with “a voice” (קוֹל) which calls out something. The voice in Isaiah 40:3 is identified as the voice of one crying in the wilderness, which is traditionally understood as a reference to John the Baptist, who prepared the way for the Lord. (Matthew 3:1-3, Mark 1:2-4, Luke 3:2-6, and John 1:19-23) The voice in Isaiah 40:6 could then be seen as another herald of God’s salvation, who announces the frailty of human life and the permanence of God’s word. A third possibility is that the speaker is the prophet himself, who asks God what he should cry out to his people. The answer he receives is the same message of human mortality and divine faithfulness. This interpretation assumes that the phrase “and I said” in Isaiah 40:6 is a parenthetical remark that interrupts the flow of the sentence. The prophet then resumes his speech by quoting God’s words in Isaiah 40:6-8. Regardless of who is the speaker and the hearer of Isaiah 40:6, the main point of the verse is to contrast the transience of human life and glory with the endurance of God’s word and promise. This word is not only a source of comfort for God’s people, but also a challenge to trust in God alone and not in human strength or wisdom. This is the common theme that Isaiah has been speaking of throughout his book thus far. Isaiah is saying in Isaiah 40:6 that the strength of the nations, and even our own physical strength is fleeting and as the grass and flowers of the field that wither and die. It is the Lord God Almighty who is reliable and dependable, and so Isaiah is continuing to remind us to trust in the Lord, and rely upon Him and His mercy! 

Rabbinic Commentary on Isaiah 40:1-6

The Targum Jonathan is an Aramaic and Rabbinic translation of the book of Isaiah and therefore is a valuable resource for continuing to study the book of Isaiah!

תרגום יונתן בן עוזיאל אל ישעיה פרק מ:א-ו
א  נְבִיַיָא אִתנַבֹו תַנחוּמִין עַל עַמִי אְמַר אְלָהְכֹון׃ ב      מַלֹו עַל לִיבַה דִירוּשלַם וְאִתנַבֹו עְלַה אְרֵי עְתִידָא דְתִתמְלֵי מֵעַם גָלְוָתַהָא אְרֵי אִשתְבִיקוּ לַה חֹובַהָא אְרֵי קַבֵילַת כָס תַנחוּמִין מִן קֳדָם יוי כְאִלוּ לְקָת עַל חַד תְרֵין בְכָל חְטָאַהָא׃ ג      קָל דְמַכלֵי בְמַדבְרָא פַנֹו אֹורחָא קֳדָם עַמָא דַיוי כְבִישוּ בְמֵישְרָא כִבשִין קֳדָם כְנִשתָא דַאְלָהַנָא׃ ד      כָל חִילַיָא יִראְמוּן וְכָל טוּר וְרָמָא יִמאְכוּן וִיהֵי כָפְלָא לְמֵישְרָא וּבֵית גִידוּדִין לְבִקעָא׃ ה      וְיִתגְלֵי יְקָרָא דַיוי וְיִחזֹון כָל בְנֵי בִסרָא כַחדָא אְרֵי בְמֵימְרָא דַיוי גְזִיר כֵין׃ ו      קָל דְאָמַר אַתנַבֵי וּמתִיב וְאָמַר מָא אִתנַבִי כָל רַשִיעַיָא כְעִסבָא וְכָל תֻקפְהֹון כְמֹוצָא דְחַקלָא׃

Targum Jonathan son of Uziel Isaiah 40:1-6
40:1 O ye prophets, prophesy comforts to my people, saith your God. 40:2 Speak ye comfortably, to Jerusalem, and prophesy concerning her, that she shall be filled with the people of the captivity, because her sins are forgiven, for she hath received the cup of consolations from the Lord, as if she had been smitten twice for all her sins. 40:3 A voice of one crying in the wilderness, Prepare ye the way before the people of the Lord; cast up a highway in the plain before the congregation of our God. 40:4 All the valleys shall be exalted, and every mountain and hill shall be made low, and the rugged way shall be a level, and the hilly ground a valley. 40:5 And the glory of the Lord shall be revealed, and all the sons of flesh shall see together, that by the WORD of the Lord it has been decreed thus. 40:6 The voice of one crying, Prophesy! He answered and said, What shall I prophesy? All the wicked are as grass, and all their strength as chaff of the field. (TgJ)

Isaiah opens chapter 40 according to the TgJ saying, א  נְבִיַיָא אִתנַבֹו תַנחוּמִין עַל עַמִי אְמַר אְלָהְכֹון׃ 40:1 O ye prophets, prophesy comforts to my people, saith your God. (TgJ) The Aramaic translation speaks to the prophets and calls on them to prophecy comfort to God’s people. We note that when someone is described as the people of God, this means that they are those who have devoted themselves to the Lord. Midrash Tehillim 4:9 describes how God sets apart for Himself the godly saying the following:

Midrash Tehillim 4:9
ודעו כי הפלה ה’ חסיד. כבר בשרני על ידי ישעיה (ישעיה מ א) נחמו נחמו עמי. וכד אתי ההיא שעתא ישמע בקראי אליו:
“And know that the Lord has set apart the godly for Himself; the Lord hears when I call to Him.” (Psalms 4:3) “And you shall know that I am the Lord, when I bring you into the land of Israel, the country which I lifted up My hand in an oath to give to your fathers.” (Ezekiel 20:42) “Comfort, comfort My people, says your God.” (Isaiah 40:1) “And it shall come to pass at that time that I will hear,” says the Lord; “I will hear the heavens, and they shall hear the earth.” (Hosea 2:23)

Godliness is a quality that describes a person who is devoted to God and seeks to walk in His ways. There are quite a few verses throughout the Scriptures that speak of godliness and how to cultivate godliness in our lives.

The Importance of Godliness According to the Tanakh

• Tehillim / Psalms 25:21, May integrity and godliness protect me, for I rely on you.
• Isaiah 51:1, Listen to me, you who pursue godliness, who seek the Lord! Look at the rock from which you were chiseled, at the quarry from which you were dug.
• Isaiah 59:14, Justice is driven back, godliness stands far off. Indeed, honesty stumbles in the city square and morality is not even able to enter.
• Ezekiel 33:18, When a righteous man turns from his godliness and commits iniquity, he will die for it.

These verses reveal that godliness is related to integrity, honesty, justice, and righteousness. Godliness also involves seeking the Lord and trusting in Him. Godliness is something that we seek to do and be, it is not a natural trait nor is it something that just happens through faith, we need to cultivate and maintain godliness. 

The Importance of Godliness According to the NT

• 1 Timothy 4:8, For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of which is to come.
• 2 Peter 1:3, His divine power has granted to us all things that pertain to live and godliness, through the knowledge of him who called us to his own glory and excellence.
• Titus 2:12, Training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age.
• 2 Timothy 3:12, Yea, and all that will live godly in Christ Jesus shall suffer persecution.
• 1 Timothy 6:6, But godliness with contentment is great gain.

What we note about these verses from the NT text is that godliness is not just a matter of outward behavior, but also of an inward attitude. Godliness according to Peter requires knowing the Lord God, of loving Him, and obeying His Word. Godliness also brings blessing in this life and in the next, and also involves trials and difficulties. Godliness is also a cooperative work, since we need help from God, His presence in our lives in order to pursue the Lord and His commands with diligence. Godliness also requires prayer and effort to seek the Lord and walk in His holy and righteous ways! What we note about the midrash is how all of these concepts are integrated into the Midrashic explanation of Isaiah 40:1. The Lord God sets apart the godly for himself. This is consistent with the purpose of the Mitzvot (commands) of God to separate us from the world and to help us to walk in righteousness and holiness. In addition, we also see the concepts of blessing by the Lord bringing His people into the Land, of comfort for His people, and of the revelation of God to His people.

Isaiah goes on a according to the TgJ to say the following, ב      מַלֹו עַל לִיבַה דִירוּשלַם וְאִתנַבֹו עְלַה אְרֵי עְתִידָא דְתִתמְלֵי מֵעַם גָלְוָתַהָא אְרֵי אִשתְבִיקוּ לַה חֹובַהָא אְרֵי קַבֵילַת כָס תַנחוּמִין מִן קֳדָם יוי כְאִלוּ לְקָת עַל חַד תְרֵין בְכָל חְטָאַהָא׃ 40:2 Speak ye comfortably, to Jerusalem, and prophesy concerning her, that she shall be filled with the people of the captivity, because her sins are forgiven, for she hath received the cup of consolations from the Lord, as if she had been smitten twice for all her sins. ג      קָל דְמַכלֵי בְמַדבְרָא פַנֹו אֹורחָא קֳדָם עַמָא דַיוי כְבִישוּ בְמֵישְרָא כִבשִין קֳדָם כְנִשתָא דַאְלָהַנָא׃ 40:3 A voice of one crying in the wilderness, Prepare ye the way before the people of the Lord; cast up a highway in the plain before the congregation of our God. (TgJ) These verses are significant from the sense that Isaiah proclaims there will be one who is crying out in the wilderness and preparing the way. Rashi states that this is the voice of the Holy Spirit in the desert showing the way to Jerusalem. He says that the Holy Spirit is instrumental in the return of the exiles to the Land, and for the people to return into the midst of Jerusalem. In fact, the  Rabbinic literature reveals to us a Messianic expectation in Isaiah 40:3 according to Aggadat Bereshit 68:1. 

Aggadat Bereshit 68:1
Chapter (67) 68: Prophets [1] “In the second year of King Darius, the word of the Lord came through the prophet Haggai” (Haggai 1:1). Like the scriptures say: “A voice of one calling: “In the wilderness prepare the way for the Lord; make straight in the desert a highway for our God. Every valley shall be raised up, every mountain and hill made low; the rough ground shall become level,the rugged places a plain. And the glory of the Lord will be revealed, and all people will see it together. For the mouth of the Lord has spoken.” (Isaiah 40:3-5) [also look: Eikhah Rabbah 1:23]. “A voice calls out [in the wilderness]” [edit: ] . Rabbi Levi said: “Why is it called ‘in the wilderness’? Rather, it is in accordance with the practice of the world. Just as someone who lost a valuable object does not search for it in the place where it was lost, but rather in a public place where many people pass through, so too the Holy One, blessed be He, caused Israel to be lost in the wilderness, as it is said, ‘In this wilderness they shall be consumed, and there they shall die’ (Numbers 14:35), and there He goes and seeks them. A voice calls out in the wilderness, ‘Prepare the way.’ What should we prepare? He said to them, ‘Remove the obstacles from among you.’ As Laban said to Eliezer, ‘Do not be delayed by me, now that the Lord has granted success to your journey. Let me see you off and send you on your way to my master’ (Genesis 24:56). Laban had already uprooted [Rebecca] from here [Haran] for Eliezer’s sake, as it is said, ‘And I have set my face towards the Lord’ (Genesis 24:27). And what about the place for the camels? He said to him, ‘Rebecca does not steal in this place. And I have set my face towards the Lord.’ And who will steal [the idols]? Rachel, who is destined to stand up [to Laban], will steal them and put them among the camels, as it is said, ‘And Rachel took the teraphim * [*תְּרָפִים m.n. pl. a kind of household idols. Of uncertain origin. According to Neubauer and others, related to רֽפָאִים ᴵ (= shades, ghosts ).], and put them in the camel’s saddle’ (Genesis 31:34). Alternatively, ‘And I have set my face towards the Lord’ is a reference to the statue of Manasseh. And when was it [that it was hidden]? When Nebuchadnezzar went out to destroy it, as it is compared to a camel, as it is said, ‘The burden upon beasts of burden’ (Isaiah 21:7). The burden upon beasts of burden is the Messiah, and the burden upon a camel is Nebuchadnezzar. On the day that Nebuchadnezzar destroyed the Temple, the Messiah was born, as it is said, ‘And Lebanon shall fall by a mighty one’ (Isaiah 10:34), and ‘a shoot shall grow out of the stock of Jesse’ (Isaiah 11:1). Therefore, ‘Prepare the way of the Lord, make straight in the wilderness a highway for our God’ (Isaiah 40:3), straighten yourselves like those whom I straightened out in the wilderness who were crooked, ‘and let every valley be exalted, and every mountain and hill be made low’ (Isaiah 40:4), so that you will no longer be afraid of sin, as it is said, ‘Look at your way in the valley’ (Jeremiah 2:23).” Alternative interpretation: “All valleys will be exalted. I will carry Moshe, who was buried in a valley, as it is written ‘And He buried him in the valley’ (Deuteronomy 34:6). This can be compared to a wise man who entrusted his son to a scribe to learn Torah laws and teachings. When they came to appoint him as a wise man, he said, ‘I swear that my son has not yet been appointed a wise man until his teacher comes and sanctifies him.’ Similarly, Hashem entrusted Israel to Moshe and taught them everything, as it is written, ‘See, I have taught you statutes and laws’ (Deuteronomy 4:5). And the Messiah will come to redeem them, and Hashem says to him, ‘I swear that my children will not be redeemed until Moshe Rabbeinu comes,’ as it is written, ‘I saw his beginning and ending’ (Isaiah 41:4). Why do I carry him? ‘Every valley shall be raised up, every mountain and hill shall be made low’ (Isaiah 40:4). These are the kingdoms, as it is written, ‘And I looked up and saw four chariots coming out from between two mountains’ (Zechariah 6:1). And ‘The crooked shall be made straight and the rough places smooth’ (Isaiah 40:4). This refers to the evil inclination, as it is written, ‘The heart is deceitful above all things’ (Jeremiah 17:9). And ‘The riders shall come down to the plain’ (Isaiah 40:4). These are wicked people, as David says, ‘You will hide them in the shelter of Your presence from the intrigues of men’ (Psalms 31:21). Afterwards, ‘And the glory of Hashem shall be revealed’ (Isaiah 40:5), because in this world the prophets prophesy indirectly, saying, ‘I saw Hashem standing by the altar’ (Amos 9:1). Ezekiel says, ‘The word of Hashem came to me and I saw visions by the river Kevar’ (Ezekiel 1:1). Amos says, ‘Behold, Hashem stood upon a wall with a plumb line’ (Amos 7:7). “And the prophet Haggai prophesied about the Jews who were in Judah and Jerusalem” (Ezra 5:1), but in the future, everyone will see it, as it is said, “And the glory of the Lord will be revealed, and all flesh will see it together, for the mouth of the Lord has spoken” (Isaiah 40:5).

The prophet Isaiah speaks of the one crying in the wilderness to “prepare the way of the Lord.” It appears the preparation is through removing the obstacles from their hearts and lives. This is what it means that the high places will be brought low and the low places will be raised up, which indicates the straightening out of crooked ways, the overcoming of one’s fears, and submitting to God’s will according to His will. We note that this straightening out of one’s life is paralleled again to God’s people living godly lives. The aggadah compares this process to God raising Moshe up from the valley (Egypt) to the mountaintop on Sinai which symbolizes the redemption of Israel. The Messianic expectation is found in the prophet like Moshe, and that the redemption of Israel will come when the Messiah comes. This phrase פַּנּ֖וּ דֶּ֣רֶךְ יְהוָ֑ה “prepare the way of the Lord” is often interpreted as a call to repentance, and this is consistent with the NT text, what we note about John the Baptist, how his ministry was of repentance. This text also emphasizes the need to remove obstacles from our hearts and lives, so these things couple repentance with actual change in the way that we live. This means that we are to take active steps to live in accordance with God’s will according to His Word. The imagery of God carrying the people out of Egypt, and carrying Moshe up the Mountain of Sinai is powerful as it shows us that God is always with us working in the background and it is the Lord God who ultimately redeems us. The Midrash concludes that “all flesh will see it together” suggests that redemption will include both Jew and Gentile, indicating the future expectation of a hope for all people. The text states that the Messiah will come to redeem God’s people and reveal God’s glory to all. We can see the NT parallels here, how Yeshua functions to draw his people back to God in faith and faithfulness. The text also states that the Messiah will be a humble servant who will suffer for the sins of the people. He will be rejected by his own people, but he will ultimately triumph over evil and establish God’s kingdom on earth. Notice how Aggadat Bereshit 68:1 also draws in the messianic prophecies.

What Aggadat Bereshit States about the Messiah

• He will be a “shoot” from the “stock of Jesse,” which is a reference to the Davidic dynasty (Isaiah 11:1).
• He will be “a mighty one” who will defeat Israel’s enemies (Isaiah 10:34).
• He will be “a light to the nations” who will bring peace and justice to the world (Isaiah 42:6).
• He will be “a bruised reed” who will suffer for the sins of the people (Isaiah 53:5).
• He will be “a high priest forever” who will bring the people of Israel back to God (Hebrews 7:17).

The most significant aspect of these things is how the rabbis understand these verses as referring to the Messiah of God and how the NT text uses these very same verses to demonstrate how Yeshua is the Messiah of God. In addition to these things, the commentary Kol HaTor states the following concerning these things. 

Kol HaTor 1:18
יב) [ז] צפנת פענ״ח. באתחלתא דגאולה בהגיע עת לחננה שהיא ע״י משיחא דאתחלתא מתחילים גלויי הרמזים שבתורה וחז״ל ולהבין ע״י זה את דרכי האתחלתא ועקבות משיחא המרמזים על ״יעודים מועדים ומיועדים״ עפ״י הכתוב ״הנצנים נראו בארץ עת הזמיר הגיע וקול התור נשמע בארצנו״ ועפ״י הכתוב ״ישרו בערבה מסלה לאלקינו״. כמבואר להלן פרקים ג־ד. ורבנו נחית משמיא לגלות רמזי התורה בעקבות דמשיחא בסוד צפנת פענ״ח ולהורות לנו על־פיהן את דרך המעשה בעקבות משיחא. (ראה לעיל סעיף ד׳ ולהלן פרק ג׳).
[g]. Tsofnat Paneach. At the beginning of the redemption when “it is the time to favor her” [Ps. 102:14], which will occur through Mashiach of the beginning of the Redemption, then hints in the Torah and in the works of our Sages of blessed memory will begin to be revealed. Thereby, people will begin to understand the ways of the beginning of the Redemption and the footsteps of the Mashiach hinted at in the words, “designated deeds, times and emissaries, ” as is written: “the buds were seen on the land, the songbird’s time has arrived, and the voice of the turtle-dove is heard in our land” [Song 2:12]. Also, according to the command, “make straight in the desert a highway for our God” [Isa. 40:3]. As explained below in chapters 3 and 4, the Gaon came down from Heaven in order to reveal the hints of the Torah regarding the footsteps of the Mashiach, hinted at in Tsofnat Paneach, and accordingly to instruct us how to act during the period known as the footsteps of the Mashiach (see above section 9 [d], and below Chapter 3).

Kol HaTor 2:64
סד) ישרו בערבה מסלה (ישעיהו מ׳:ג׳) – בר״ת המלים האלה משמאל לימין מרומז שמו של מב״י וכנודע שכל הפעולות של הכשרת הקרקע וס
ילת הדרך לגאולה הם ביעודו של מב״י. ״בערבה״, מרומז ל״קץ המגולה״, וכן בחושבנא. גם רמז לי בזה רבנו על יעודי משמים בסעד״ש.
(Isa. 40:3) “make a straight path in the desert” — The initial letters of these words from left to right hint at Mashiach ben Yosef. As is known, all the activities concerned with preparing the way and paving the road for the Redemption are part of the mission of Mashiach ben Yosef. “in the desert” hints at the revealed end; they are equal in gematria [279]. With this, the Gaon hinted to me concerning my mission from heaven, with the help of God.

The commentary Kol HaTor (Hebrew: קול התור, “The Voice of the Turtledove” is a book written by Rabbi Hillel Rivlin of Shklov, a disciple of the Vilna Gaon. The text deals with the Geulah (Era of eschatology and salvation) and describes its signs vis-a-vis an evaluation of a proposed 999 footsteps of the Moshiach’s arrival. The Vilna Gaon believed the number 999 to be intrinsically connected to the idea of Moshiach ben Yosef, he also felt that this number is alluded to in the gematria of his own name. Kol HaTor is a complex and esoteric work that is not easily summarized. However, some of its main themes include: (i) The belief that the Messiah is imminent and that his arrival will be preceded by a series of signs and events. (ii) The importance of repentance and spiritual preparation for the coming of the Messiah. (iii) The belief that the Messiah will be a descendant of King David and that he will restore the Jewish people to their land and rebuild the Temple in Jerusalem. (iv) The belief that the Messiah will usher in a period of peace and prosperity for all of humanity. Here we see how Kol HaTor connects the works of the Mashiach to redemption, and how this passage in Isaiah 40:3 refers to Mashiach ben Yoseph, the suffering servant. The commentary suggests that the role of the Messiah, his Mission is given from Heaven, and is related to redemption and salvation. This is consistent with the NT account of Yeshua the Messiah!

Isaiah goes on saying the following according to Isaiah 40:4-6, ד      כָל חִילַיָא יִראְמוּן וְכָל טוּר וְרָמָא יִמאְכוּן וִיהֵי כָפְלָא לְמֵישְרָא וּבֵית גִידוּדִין לְבִקעָא׃ 40:4 All the valleys shall be exalted, and every mountain and hill shall be made low, and the rugged way shall be a level, and the hilly ground a valley. ה      וְיִתגְלֵי יְקָרָא דַיוי וְיִחזֹון כָל בְנֵי בִסרָא כַחדָא אְרֵי בְמֵימְרָא דַיוי גְזִיר כֵין׃ 40:5 And the glory of the Lord shall be revealed, and all the sons of flesh shall see together, that by the WORD of the Lord it has been decreed thus. ו      קָל דְאָמַר אַתנַבֵי וּמתִיב וְאָמַר מָא אִתנַבִי כָל רַשִיעַיָא כְעִסבָא וְכָל תֻקפְהֹון כְמֹוצָא דְחַקלָא׃ 40:6 The voice of one crying, Prophesy! He answered and said, What shall I prophesy? All the wicked are as grass, and all their strength as chaff of the field. (TgJ) Here Isaiah 40:4 is an important verse since it speaks of valleys being exalted and mountain / hill being brought low. This is important as it is a reference to the proud being brought low or humbled and the poor and helpless being raised up. We note that this is not about socialism making everyone equal, but is related to everyone trusting in the Lord and not being reliant upon pride or seeking elsewhere for help like government assistance or desiring universal income. We were created to work, not to be given a free ride. We note this is the interpretation found in the rabbinic literature just as we read according to the Talmud Bavli Eruvin 54a.

Talmud Bavli Eruvin 54a:25
וְאִם מֵגֵיס לִבּוֹ — הַקָּדוֹשׁ בָּרוּךְ הוּא מַשְׁפִּילוֹ, שֶׁנֶּאֱמַר: ״וּמִבָּמוֹת הַגַּיְא״. וְאִם חוֹזֵר בּוֹ — הַקָּדוֹשׁ בָּרוּךְ הוּא מַגְבִּיהוֹ, שֶׁנֶּאֱמַר: ״כׇּל גֶּיא יִנָּשֵׂא״.
And if he becomes haughty, the Holy One, Blessed be He, lowers him, as it is stated: “And from Bamoth to the valley.” And if he repents, the Holy One, Blessed be He, raises him back up, as it is stated: “Every valley shall be exalted” (Isaiah 40:4).

Here the Talmud describes how the proud will be humbled, and then the Lord God will raise him or her back up after one repents and turns from his or her haughtiness. Pride is a serious issue that the Scriptures speak of providing many examples for us and reasons to avoid pride. Pride is the attitude of thinking that we are better, more important, or more deserving than others. Pride makes us look down on others and disregard God’s authority and mercy. Pride is incompatible with faith and faithfulness because it prevents us from trusting God, obeying His commands, and loving His people. The Tanakh states that pride is a sin that God hates and will punish. Mishley / Proverbs 16:5 states, “The LORD detests all the proud of heart. Be sure of this: They will not go unpunished.” Pride leads to destruction, shame, strife, and rebellion against God. Mishley / Proverbs 16:18 says, “Pride goes before destruction, a haughty spirit before a fall.” In addition, Mishley / Proverbs 13:10 says, “Where there is strife, there is pride, but wisdom is found in those who take advice.” Isaiah also states according to Isaiah 2:12, “The LORD Almighty has a day in store for all the proud and lofty, for all that is exalted (and they will be humbled),” The Biblical examples provided us shows people who suffered the consequences of pride. For instance, according to the Torah, Adam and Eve were tempted by the serpent to eat the forbidden fruit because they wanted to be like God. Their pride resulted in their expulsion from the Garden of Eden and the introduction of sin and death into the world. (see Bereshit / Genesis 3) Another example is King Nebuchadnezzar of Babylon, who boasted about his power and glory. His pride caused him to be humbled by God, who made him live like an animal for seven years until he acknowledged God’s sovereignty. (see Daniel 5:20-22) The Scriptures teach us that the solution to pride is humility. Humility is the opposite of pride. It is the recognition of our dependence on God and our need for His mercy and grace. Humility makes us grateful for what God has done for us and makes us willing to serve Him and others. Humility also brings honor, wisdom, and blessing from God. King Solomon wrote in Mishley / Proverbs 29:23 saying, “Pride brings a person low, but the lowly in spirit gain honor” and in Mishley / Proverbs 11:2, “When pride comes, then comes disgrace, but with humility comes wisdom.” The Apostle James has a conclusion similar to the Rabbis in the Talmud when he said in James 4:10, “Humble yourselves before the Lord, and he will lift you up.” The Messiah Yeshua provided the ultimate example of humility. We are told that he laid his life down on the cross for our sins, he did not seek His own will but obeyed the Father’s plan. He did not boast or look down on anyone but loved and served everyone. Paul wrote according to Philippians 2:5-11 the following: 

Philippians 2:5–11  
2:5 Let this mind be in you, which was also in Christ Jesus: 2:6 Who, being in the form of God, thought it not robbery to be equal with God: 2:7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: 2:8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. 2:9 Wherefore God also hath highly exalted him, and given him a name which is above every name: 2:10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; 2:11 And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. (KJV Τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ, ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, ἀλλʼ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ. διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων καὶ πᾶσα γλῶσσα ἐξομολογήσηται ὅτι κύριος Ἰησοῦς Χριστὸς εἰς δόξαν θεοῦ πατρός.)

Here Paul describes the humility of Yeshua and said that we are to have this attitude and mindset as well. If we want to overcome pride and grow in faith and faithfulness, we need to follow the example provided by Yeshua as one who was humble before God. Repentance of Pride is most important and seeking God’s forgiveness, mercy, and grace. We need to trust in the Lord with all our heart and submit to His will. We need to love Him with all our soul and worship Him alone. (the Shema, Devarim / Deuteronomy 6:4-10) The rabbis go on according to the commentary Aggadat Bereshit 23:2 to say the following.

Aggadat Bereshit 23:2
[ב] ד”א וראיתם ושש לבכם. מה יש לנו לראות ולשמוח, אלא לפי שבעולם הזה בעונותינו אין לנו לא נביא ולא רוח הקודש, שנאמר אותותינו לא ראינו אין עוד נביא וגו’ (תהלים עד ט). ולא עוד אלא אף השכינה, שנאמר כי אם עונותיכם היו מבדילים [בינכם לבין אלהיכם] (ישעי’ נט ב), אבל לעתיד לבא נגלה להם, שנאמר ונגלה כבוד ה’ וראו כל בשר יחדיו (שם מ ה), והן רואין אותו, שנאמר כי עין בעין יראו וגו’ (שם סו ט), לכך נאמר וראיתם.
[2] Another interpretation: “And you shall return and distinguish between the righteous and the wicked” (Malachi 3:18), and “And you shall see and your heart shall rejoice” (Isaiah 66:14). What do we have to see and be happy about in this world, when we do not have a prophet or the Holy Spirit, as it is said: “We have not seen our signs; there is no longer any prophet, neither is there among us anyone who knows how long” (Psalm 74:9). Furthermore, even the divine presence is hidden from us because of our sins, as it is said: “Your iniquities have separated between you and your God” (Isaiah 59:2). However, in the future, it will be revealed to us, as it is said: “And the glory of the Lord shall be revealed, and all flesh shall see it together” (Isaiah 40:5), and we will see it, as it is said: “For they shall see eye to eye” (Isaiah 52:8). Therefore, it is said: “And you shall see.”

The interpretation we can all agree upon is that sin separates us from God, and how repentance is necessary. Aggadat Bereshit provides us with an expectation of a future redemption, how the Lord God will forgive our sin if we seek for this and repent from our sins, and that He will reveal Himself to us when we humble ourselves to do these things. We note how Yeshua said in Matthew 5:8 “blessed are the pure in heart for they shall see God.” This is an important statement, since it provides us with the motivation behind those who seek the Lord, they do so for pure intentions, to be humble, to turn from sin purely for the glory of God, etc. In summary, Isaiah 40:1-6 provides us with a messianic expectation of the Messiah, the rabbinic literature is consistent with the NT account and interpretation of these things. In addition, we are provided an exhortation on humility, repentance, and the importance of our motivation to trust, seek, and serve the Lord.