Ways to Practice Fellowship with God, ישעיהו לה:ו-י / Isaiah 35:6-10

Isaiah 35:6-10

Isaiah continues to speak of the way God is going to work in the lives of His people, and speaks of the people leaping with joy and those who are mute are able to sing, the lame are able to jump, and the deaf hear, etc. Notice how salvation and redemption are spoken of in the physical sense. This is not simply a OT vs NT theology that most commentaries force upon the text. The reason is, we serve the Living and Creator God! Redemption and Salvation are always spoken of in both the physical and the spiritual, the physical healing and blessing comes so that God can demonstrate the truth of His Torah to His people. (Devarim / Deuteronomy 28:1-13) 

ספר דברים פרק כח
א   וְהָיָה אִם-שָׁמוֹעַ תִּשְׁמַע בְּקוֹל יְהוָֹה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשֹוֹת אֶת-כָּל-מִצְוֹתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם וּנְתָנְךָ יְהוָֹה אֱלֹהֶיךָ עֶלְיוֹן עַל כָּל-גּוֹיֵי הָאָרֶץ: ב   וּבָאוּ עָלֶיךָ כָּל-הַבְּרָכוֹת הָאֵלֶּה וְהִשִּׂיגֻךָ כִּי תִשְׁמַע בְּקוֹל יְהוָֹה אֱלֹהֶיךָ: ג   בָּרוּךְ אַתָּה בָּעִיר וּבָרוּךְ אַתָּה בַּשָּׂדֶה: ד   בָּרוּךְ פְּרִי-בִטְנְךָ וּפְרִי אַדְמָתְךָ וּפְרִי בְהֶמְתֶּךָ שְׁגַר אֲלָפֶיךָ וְעַשְׁתְּרוֹת צֹאנֶךָ: ה   בָּרוּךְ טַנְאֲךָ וּמִשְׁאַרְתֶּךָ: ו   בָּרוּךְ אַתָּה בְּבֹאֶךָ וּבָרוּךְ אַתָּה בְּצֵאתֶךָ:

Devarim / Deuteronomy 28:1–5 
28:1 And it shall come to pass, if thou shalt hearken diligently unto the voice of the LORD thy God, to observe and to do all his commandments which I command thee this day, that the LORD thy God will set thee on high above all nations of the earth: 28:2 And all these blessings shall come on thee, and overtake thee, if thou shalt hearken unto the voice of the LORD thy God. 28:3 Blessed shalt thou be in the city, and blessed shalt thou be in the field. 28:4 Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep. 28:5 Blessed shall be thy basket and thy store. (KJV)

We note what the Lord God Almighty is saying to us here in Devarim / Deuteronomy 28:1-5, that when we listen and obey then fear, injustice, sickness, and death are gone. This isn’t to say that these things will totally disappear, the reason being that we remain in this world. In the Olam Haba (World to come) these things will totally disappear. The point is that these things will not be the outcome of unrepentant sin of which the results are much more devastating. The Scriptures reveal to us how we are to live our lives for the glory of God. To walk with the Lord God Almighty and His Messiah is to walk in security, blessing, glory, and joy. If these things are limited now, there will come a day when they will be unlimited, just as God Himself is unlimited in power and ability to do all things. Here Isaiah speaks of the desert dry place becoming full of life and salvation and the most important thing is our rejoicing in fellowship with God. Fellowship with God means that we have a relationship that is based in love, trust, and obedience. Fellowship with God is also a gift that is available to all who believe which brings us joy, peace, and hope. Fellowship with God our Father in heaven may be practiced in our lives in the following ways:

Ways to practice Fellowship with God

• Prayer: Through prayer we communicate with God praying in the name of Yeshua. (Mark 11:24, John 14:13)
• Studying the Bible: The Bible is God’s Word to us. It tells us about who He is and how He loves us. We can learn a lot about God and about ourselves by reading His Word, and especially what it means to live our lives for Him.
• Worship: Worship is the way that we express our love and praise to the Lord God Almighty. We can do this through singing and praying. When we pray, study, and worship, we enter into His presence and are able to enjoy the presence of God in peace and joy.
• Service: Service is another way to show our love to the Lord God Almighty. We can serve Him by serving others. We can serve Him by obeying His commandments. We can serve Him by volunteering our time, paying a tithe, or by simply being kind to others.

All of these things are how we practice fellowship with God, it is a precious gift. Our relationship with God should be cherished and nurtured, meaning that we are to practice these things.  We note what we read in Devarim / Deuteronomy 28:1-13 and Yeshua’s words regarding asking anything in His name (Mark 11:24, John 14:13), he is not promising to be our own personal vending machine. What Yeshua is doing is encouraging us to be faithful in prayer and in our lives in our service to God. Praying in Yeshua’s name means that we are given his authority with access to the throne room of God our Father. When we ask in prayer in the name of Yeshua, we align our lives in the footsteps of the Messiah such that (i) the Father is glorified in the Son (John 14:13) and (ii) we pray “Not my will, but yours be done” (Luke 22:42) just as Yeshua had done. A request made in the name of Yeshua is because we have fellowship with God by our faith to believe and praying in the name of Yeshua means that we pray with his authority. The power of God is available to overcome sin and to live in righteousness, the things that God gives us by His presence in our lives through the indwelling of the Holy Spirit of God. 

Isaiah goes on saying the following according to Isaiah 35:6-7.

ספר ישעיה פרק לה
ו   אָז יְדַלֵּג כָּאַיָּל פִּסֵּחַ וְתָרֹן לְשׁוֹן אִלֵּם כִּי-נִבְקְעוּ בַמִּדְבָּר מַיִם וּנְחָלִים בָּעֲרָבָה: ז   וְהָיָה הַשָּׁרָב לַאֲגָם וְצִמָּאוֹן לְמַבּוּעֵי מָיִם בִּנְוֵה תַנִּים רִבְצָהּ חָצִיר לְקָנֶה וָגֹמֶא: 

Isaiah 35:6 states, “Then shall the lame man leap as an hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert. (אָז יְדַלֵּג כָּאַיָּל פִּסֵּחַ וְתָרֹן לְשׁוֹן אִלֵּם כִּי-נִבְקְעוּ בַמִּדְבָּר מַיִם וּנְחָלִים בָּעֲרָבָה)” Isaiah 35:7 “And the parched ground shall become a pool, and the thirsty land springs of water: in the habitation of dragons, where each lay, shall be grass with reeds and rushes. (וְהָיָה הַשָּׁרָב לַאֲגָם וְצִמָּאוֹן לְמַבּוּעֵי מָיִם בִּנְוֵה תַנִּים רִבְצָהּ חָצִיר לְקָנֶה וָגֹמֶא)” Here Isaiah speaks of the outcome of God’s blessing on our lives which brings forth streams in the desert place. The term “dragons” here in the KJV is a translation of the Hebrew word תַנִּים which can refer to various kinds of large reptiles or sea creatures. In some contexts, it is used symbolically to represent evil forces or enemies of God and his people. For example, in Revelation 12:3, a red dragon with seven heads and ten horns represents Satan and his power. In Isaiah 34:13, the prophet describes the desolation of Edom, a nation that was hostile to Israel and Judah. He says that thorns, nettles and brambles will grow in their palaces and fortresses, and that it will be a habitation for dragons and owls. Here dragons are used as a metaphor for the desolate and dreadful condition of Edom being filled with evil spirits due to their sins offering an open door for those who practice sin. The owls are also a symbol of ruin and darkness. The prophet is saying that Edom will be abandoned by humans and inhabited by creatures that thrive in deserts and ruins. Here the Lord God promises restoration through the giving of streams of water. In the land that is dry and desolate, water is also symbolic of life and salvation. The text comparison reveals the following according to the LXX and the Targum translations.

The LXX translates saying, 6 τότε ἁλεῖται ὡς ἔλαφος ὁ χωλός, καὶ τρανὴ ἔσται γλῶσσα μογιλάλων, ὅτι ἐρράγη ἐν τῇ ἐρήμῳ ὕδωρ καὶ φάραγξ ἐν γῇ διψώσῃ, 7 καὶ ἡ ἄνυδρος ἔσται εἰς ἕλη, καὶ εἰς τὴν διψῶσαν γῆν πηγὴ ὕδατος ἔσται, ἐκεῖ εὐφροσύνη ὀρνέων, ἔπαυλις καλάμου καὶ ἕλη. 6 Then the lame will leap like a deer, and the stammerer’s tongue will be clear, because water has broken forth in the desert, and a ravine in a thirsting land. 7 And the waterless place will turn into marshes, and there will be a spring of water in the thirsty land; there birds’ cheerfulness will be a dwelling of reed and marshes. (LES) The TgJ translates saying, בְכֵין בְמִחזֵיהֹון גָלְוָתָא דְיִשרָאֵל דְמִתכַנשָן וְסָלְקָן לַאְרַעהֹון הָא כְאַילִין קַלִילִין וְלָא לְאִתעַכָבָא וִישַבַח לִישָנְהֹון דַהוָה כְלֵים אְרֵי אִתבְזַעוּ בְמַדבְרָא מַיָא וְנַחלִין בְמֵישְרָא וִיהֵי שָרֹובָא לְאַגמִין דְמַיִין בֵית צַהְוָנָא לְמַבוּעֵי מַיָא אְתַר דַהְוַאָה יָרוּרִין שָריָן תַמָן יִסגֵי קְנֵי וְגֹומַא׃ 6 Then when they shall see the captives of Israel gathered to go up to their own land as the swift harts, and not tarry, they shall sing with their tongue, which has been tied, because then the waters shall gush forth in the wilderness, and rivers in the plain. 7 Then the mirage shall become pools of water, and the thirsty place springs of water, in the place where the dragons dwell, reeds and rushes shall come up.(TgJ) We note how the TgJ draws in the exiles and Israel being gathered to their own land. This is a picture of being trapped in a life that is filled with sin, the dry and wanting place, desolate, without growth and filled with depression, darkness, and no hope. The Lord God Almighty takes us out of this place and creates in us newness of life. The peak of God’s blessing of newness of life is His bringing His people to Jerusalem in a festive way, to mount Zion. The imagery here draws us to what the Lord God desires to do in our lives. John Oswalt states that these verses resist literalism. These verse speak to what God is doing in our lives when we believe in His Son Yeshua, and so this is literally what God is doing, He is coming to His people (Isaiah 35:4) and has the purpose of drawing His people to the living waters, to walk in righteousness and holiness, and filling us with newness of life so that we can worship and fellowship with Him! (see Isaiah 2:2-4, 4:2-6, 25:6-9, 66:18-23) 

Isaiah goes on saying the following according to Isaiah 35:8-9.

ספר ישעיה פרק לה
ח   וְהָיָה-שָׁם מַסְלוּל וָדֶרֶךְ וְדֶרֶךְ הַקֹּדֶשׁ יִקָּרֵא לָהּ לֹא-יַעַבְרֶנּוּ טָמֵא וְהוּא-לָמוֹ הֹלֵךְ דֶּרֶךְ וֶאֱוִילִים לֹא יִתְעוּ: ט   לֹא-יִהְיֶה שָׁם אַרְיֵה וּפְרִיץ חַיּוֹת בַּל-יַעֲלֶנָּה לֹא תִמָּצֵא שָׁם וְהָלְכוּ גְּאוּלִים: 

Isaiah 35:8 states, “And an highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it; but it shall be for those: the wayfaring men, though fools, shall not err therein. (וְהָיָה-שָׁם מַסְלוּל וָדֶרֶךְ וְדֶרֶךְ הַקֹּדֶשׁ יִקָּרֵא לָהּ לֹא-יַעַבְרֶנּוּ טָמֵא וְהוּא-לָמוֹ הֹלֵךְ דֶּרֶךְ וֶאֱוִילִים לֹא יִתְעוּ)” Isaiah 35:9 “No lion shall be there, nor any ravenous beast shall go up thereon, it shall not be found there; but the redeemed shall walk there: (לֹא-יִהְיֶה שָׁם אַרְיֵה וּפְרִיץ חַיּוֹת בַּל-יַעֲלֶנָּה לֹא תִמָּצֵא שָׁם וְהָלְכוּ גְּאוּלִים)” Notice how Isaiah speaks of the narrow path, the way of holiness, the highway that God has prepared for His people. Yeshua speaks of something similar.

Matthew 7:13–14  
7:13 Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: 7:14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it. (KJV *13 Εἰσέλθατε διὰ τῆς στενῆς πύλης·* ⸀ὅτι πλατεῖα ⸋ἡ πύλη⸌ καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν καὶ πολλοί °εἰσιν οἱ εἰσερχόμενοι διʼ αὐτῆς· 14 ⸀τί στενὴ ἡ πύλη καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωὴν καὶ ὀλίγοι εἰσὶν οἱ εὑρίσκοντες αὐτήν.*)

Note the ancient understanding of what it means to walk with God and of being redeemed. Notice how Isaiah speaks of holiness, and Yeshua speaks of the way being very narrow. What this reveals to us is how holiness places restrictions upon our lives from the sense of not being like the world, not walking in the ways of the world, and even not keeping the ideologies of the world. These things reveal to us why walking in faith with God excludes the LBGTQ woke ideologies of today. We cannot couple these things to our faith and our lives and expect to walk with God upon the road or path that He has prepared for us. Notice how Isaiah states לֹא-יַעַבְרֶנּוּ טָמֵא “the unclean will not pass” and how a man will not error therein meaning that when one is walking in the path that God has prepared, there will be no error that leads to sin. The way that God has prepared for us according to His Holy Word leads us to God’s Mashiach Yeshua, to holiness, and to righteousness! The text comparison, Septuagint and Targum on Isaiah 35:8-9 states the following:

The LXX translates saying, 8 ἐκεῖ ἔσται ὁδὸς καθαρὰ καὶ ὁδὸς ἁγία κληθήσεται, καὶ οὐ μὴ παρέλθῃ ἐκεῖ ἀκάθαρτος, οὐδὲ ἔσται ἐκεῖ ὁδὸς ἀκάθαρτος, οἱ δὲ διεσπαρμένοι πορεύσονται ἐπʼ αὐτῆς καὶ οὐ μὴ πλανηθῶσιν. 9 καὶ οὐκ ἔσται ἐκεῖ λέων, οὐδὲ τῶν θηρίων τῶν πονηρῶν οὐ μὴ ἀναβῇ ἐπʼ αὐτὴν οὐδὲ μὴ εὑρεθῇ ἐκεῖ, ἀλλὰ πορεύσονται ἐν αὐτῇ λελυτρωμένοι. 8 A pure path will be there, and it will be called a holy path, and certainly no impure person will pass by there, nor will there be an impure path there, but those who are scattered abroad will walk on it; they will certainly not be misguided. 9 And there will be no lion there, and certainly none of the evil beasts will come up to it or be found there, but rather a people will walk in it that are redeemed (LES) The TgJ translates saying, וִיהֵי תַמָן כֵיבַש אֹורַח וְתִיקוּן אֹורחַה דְקוּדשָא יִתקְרֵי לַה לָא יִעדֹון בַה מְסָאְבִין וְלָא יִפסְקוּן עָדֵי אֹורחָא וּדלָא אֵילִיפוּ לָא יִטעֹון׃ לָא יְהֵי תַמָן מַלַך מַבאִיש וְשִלטֹון מָעִיק לָא יְגוּזִינַה לָא יִשתַכחָן תַמָן וִיהָכוּן פְרִיקִין׃ 8 And a trodden way shall be there, and a straight one; and it shall be called the way of holiness; the unclean shall not pass over it, and the wayfaring men shall not cease; the ignorant shall not err. 9 There shall not be there a king doing evil, and an oppressive governor shall not pass over it, yea, they shall not be found there; but the redeemed shall walk there. (TgJ) We note the continuity of the translations, both the LXX and TgJ translation very similarly to the MSS. Here the TgJ translates the evil beasts as the evil and oppressive king and governor taking an interpretative approach that speaks of evil men. What we note here is that sin leads to oppression whereas holiness and righteousness unites. Isaiah refers to genuine holiness and righteousness, not the arrogant kind, but the humble kind that seeks mercy and love towards others. The statement וְדֶרֶךְ הַקֹּדֶשׁ יִקָּרֵא לָהּ “and it will be called the way of holiness” is a reference to God’s way and the character of those who walk upon the path. The phrase  וֶאֱוִילִים לֹא יִתְעוּ “and the fool shall not wonder about” references one who has both spiritual and moral problems. For example, 2 Kings 25:27 and Jeremiah 52:31 both use this word (אֱוִיל) in connection to the “fool of Marduk” referencing the one who worships this false god where Marduk is the chief Babylonian god (Jeremiah 50:2). This is the context of what Isaiah is saying, that no unclean person will pass over it (לֹא-יַעַבְרֶנּוּ טָמֵא). The fool is not simply a reference to the simpleton but to those who want to be like the world and partake in the kingdom of God. The idea is that the morally perverse person who knowingly chooses opposite to God’s truth, this is whom Isaiah is referring to. We note that Isaiah 35:9 speaks concerning Isaiah 34 in regards to the habitation of the animals in the land that was desolate. Sin causes the wild animals to take over, whereas righteousness and holiness leads to a land that is free from voracious animals. This is another example of how the presence of God sets us free from sin, and from the ways of the world. 

Isaiah goes on saying the following according to Isaiah 35:10.

ספר ישעיה פרק לה
י   וּפְדוּיֵי יְהֹוָה יְשֻׁבוּן וּבָאוּ צִיּוֹן בְּרִנָּה וְשִֹמְחַת עוֹלָם עַל-רֹאשָׁם שָֹשֹוֹן וְשִֹמְחָה יַשִּׂיגוּ וְנָסוּ יָגוֹן וַאֲנָחָה:       

Isaiah 35:10 states, “And the ransomed of the LORD shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away. (וּפְדוּיֵי יְהֹוָה יְשֻׁבוּן וּבָאוּ צִיּוֹן בְּרִנָּה וְשִֹמְחַת עוֹלָם עַל-רֹאשָׁם שָֹשֹוֹן וְשִֹמְחָה יַשִּׂיגוּ וְנָסוּ יָגוֹן וַאֲנָחָה)” What we note here concerning the outcome of walking in the way, walking upon the path that God has prepared for us, it brings great joy and peace, gladness, and all of our sorrow and sighing will pass away. Notice the parallel to this according to the book of Revelation 21:1-4.

Revelation 21:1-4
21:1 And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. 21:2 And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. 21:3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. 21:4 And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. (KJV, 21 Καὶ εἶδον οὐρανὸν καινὸν καὶ γῆν καινήν. ὁ γὰρ πρῶτος οὐρανὸς καὶ ἡ πρώτη γῆ ἀπῆλθαν καὶ ἡ θάλασσα οὐκ ἔστιν ἔτι. 21:2 καὶ τὴν πόλιν τὴν ἁγίαν Ἰερουσαλὴμ καινὴν εἶδον καταβαίνουσαν ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ ἡτοιμασμένην ὡς νύμφην κεκοσμημένην τῷ ἀνδρὶ αὐτῆς. 21:3 καὶ ἤκουσα φωνῆς μεγάλης ἐκ τοῦ θρόνου λεγούσης· ἰδοὺ ἡ σκηνὴ τοῦ θεοῦ μετὰ τῶν ἀνθρώπων, καὶ σκηνώσει μετʼ αὐτῶν, καὶ αὐτοὶ λαοὶ αὐτοῦ ἔσονται, καὶ αὐτὸς ὁ θεὸς μετʼ αὐτῶν ἔσται [αὐτῶν θεός], 21:4 καὶ ἐξαλείψει πᾶν δάκρυον ἐκ τῶν ὀφθαλμῶν αὐτῶν, καὶ ὁ θάνατος οὐκ ἔσται ἔτι οὔτε πένθος οὔτε κραυγὴ οὔτε πόνος οὐκ ἔσται ἔτι, [ὅτι] τὰ πρῶτα ἀπῆλθαν.)

Here we are told how the Lord God caused heaven and the earth to pass away, meaning that He is starting over with a new creation of the universe. And the Torah centric principle of God dwelling in our midst becomes a reality, not just the indwelling of God spiritually in our hearts, but the Lord God Himself also physically dwelling among His people. And at this time we are told that God will wipe away every year, sorrow, and crying, and death will be no more saying that the former things have passed away. This verse Isaiah 35:10 has eschatological perspective looking to the Olam Haba (the World to come). This is the result of the redemption of God that He provides for His people, when the Lord sets His people free from their own sins and the sins of others, and they can come home to their God and be made complete in His image. When grief passes away, there is only gladness and joy. This is the hope that we have been given according to God’s word. Isaiah has this vision of the power of God to deliver His people, and how the Lord God has provided a way for His people to walk upon that brings life, peace, and joy. Throughout the book of Isaiah he has been calling to the people and the nations to recognize the sovereignty of God, that the God of Israel is able to do all things, to deliver people from Assyrian and Babylonian armies, and calling the people to trust in the Lord and not in their frail attempts to save themselves, or by looking to other gods. 

Isaiah’s efforts to demonstrate why we should trust in God illustrated in four main sections.

1. Isaiah 13-23 (demonstrates Lordship over Israel and the nations)
2. Isaiah 24-27 (God is sovereign  on the world stage)
3. Isaiah 28-33 (God’s counsel is superior over human leaders)
4. Isaiah 34-35 (the outcome of two choices, following Edom or Jacob)

 In each of these sections Isaiah demonstrates the lordship of God over Israel and the nations and then finally the outcome of our choices. We note that the Scriptures provide us with a history record of God working in the lives of His people and in the lives of the people of the nations. Notice how we do not take a blind approach to faith and faithfulness. The Lord God has provided us with evidence and hope so that we can know that He is trustworthy and that He will take care of us in our time of need! 

Rabbinic Commentary

Targum Jonathan is an Aramaic translation of the Nevi’im (“prophets”) in the Hebrew Bible. It should not be confused with the Targum Pseudo-Jonathan, an Aramaic translation of the Torah, which is often known as Targum Jonathan due to a printer’s error. Targum Jonathan is believed to have been composed in Babylonia in the 4th century CE. It is based on the Hebrew text of the Nevi’im, but it also includes a number of interpretations and additions. These additions are often based on rabbinic traditions, and they provide insights into the way that Jews in Babylonia understood the Nevi’im. Targum Jonathan is an important source for the study of Jewish history and religion. It provides us with a glimpse into the way that Jews in Babylonia understood the Nevi’im, and it also helps us to understand the development of rabbinic Judaism. 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 לה:ו-י
ו    בְכֵין בְמִחזֵיהֹון גָלְוָתָא דְיִשרָאֵל דְמִתכַנשָן וְסָלְקָן לַאְרַעהֹון הָא כְאַילִין קַלִילִין וְלָא לְאִתעַכָבָא וִישַבַח לִישָנְהֹון דַהוָה כְלֵים אְרֵי אִתבְזַעוּ בְמַדבְרָא מַיָא וְנַחלִין בְמֵישְרָא ז    וִיהֵי שָרֹובָא לְאַגמִין דְמַיִין בֵית צַהְוָנָא לְמַבוּעֵי מַיָא אְתַר דַהְוַאָה יָרוּרִין שָריָן תַמָן יִסגֵי קְנֵי וְגֹומַא׃ ח    וִיהֵי תַמָן כֵיבַש אֹורַח וְתִיקוּן אֹורחַה דְקוּדשָא יִתקְרֵי לַה לָא יִעדֹון בַה מְסָאְבִין וְלָא יִפסְקוּן עָדֵי אֹורחָא וּדלָא אֵילִיפוּ לָא יִטעֹון׃ ט    לָא יְהֵי תַמָן מַלַך מַבאִיש וְשִלטֹון מָעִיק לָא יְגוּזִינַה לָא יִשתַכחָן תַמָן וִיהָכוּן פְרִיקִין׃ י    וּפרִיקַיָא דַיוי יִתכַנשוּן מִבֵינֵי גָלְוָתְהֹון וְיֵיעְלוּן לְצִיֹון בְתֻשבְחָא וְחַדוַת עָלַם תְהֵי לְהֹון דִי לַא פָסְקָא וַעְנַן יְקָר יְהֵי מַטַל עַל רֵישֵיהֹון בְיָע וְחַדוָא יַשכְחוּן וִיסוּף ‭‬מֵנְהֹון‭‬‭‬ מִבֵית יִשרָאֵל דָוֹונָא וְתִינַחתָא׃

Targum Jonathan son of Uziel Isaiah 35:6-10
35:6 Then when they shall see the captives of Israel gathered to go up to their own land as the swift harts, and not tarry, they shall sing with their tongue, which has been tied, because then the waters shall gush forth in the wilderness, and rivers in the plain. 35:7 Then the mirage shall become pools of water, and the thirsty place springs of water, in the place where the dragons dwell, reeds and rushes shall come up. 35:8 And a trodden way shall be there, and a straight one; and it shall be called the way of holiness; the unclean shall not pass over it, and the wayfaring men shall not cease; the ignorant shall not err. 35:9 There shall not be there a king doing evil, and an oppressive governor shall not pass over it, yea, they shall not be found there; but the redeemed shall walk there. 35:10 And the redeemed of the Lord shall return, because they shall be gathered from the midst of their captivity; and they shall come to Zion with a song, and they shall have everlasting joy, which shall not cease, and a cloud of glory shall overshadow their heads: joy and gladness shall be found, and sorrow and sighing shall cease from them, namely, from the house of Israel. (TgJ)

What we see here in Isaiah 35:1-10 is a picture of deliverance, redemption, and inheritance as the people return to the land that was promised by God according to Isaiah 35:6, ו    בְכֵין בְמִחזֵיהֹון גָלְוָתָא דְיִשרָאֵל דְמִתכַנשָן וְסָלְקָן לַאְרַעהֹון הָא כְאַילִין קַלִילִין וְלָא לְאִתעַכָבָא וִישַבַח לִישָנְהֹון דַהוָה כְלֵים אְרֵי אִתבְזַעוּ בְמַדבְרָא מַיָא וְנַחלִין בְמֵישְרָא 35:6 Then when they shall see the captives of Israel gathered to go up to their own land as the swift harts, and not tarry, they shall sing with their tongue, which has been tied, because then the waters shall gush forth in the wilderness, and rivers in the plain. (TgJ) Midrash Tanchuma Buber connects Isaiah 35:6 to the Torah in the following way.

Midrash Tanchuma Buber, Appendix to Devarim 1:1
(Deut. 1:1:) THESE ARE THE WORDS THAT MOSES SPOKE. This text is related (to Is. 35:6): THEN THE LAME SHALL LEAP LIKE A HART, AND THE TONGUE OF THE DUMB SHALL SHOUT FOR JOY. Come and see. When the Holy One said to MOSES (in Exod. 3:10): I WILL SEND YOU UNTO PHARAOH, Moses said to him: You are doing me an injustice. (Exod. 4:10): I AM NOT A MAN OF WORDS. He said to him: Seventy languages are spoken in Pharaoh’s palace. Thus if an embassy comes from another place, they may speak with them in their own language. When I go on your mission, they will examine me, asking whether I am a representative of the Omnipresent. Then it will be revealed to them that I do not know how to converse with them. Will they not laugh at me, saying: Look at the agent of the one who created the world and all its languages! Does he not know how to listen and reply? See here, something is wrong! (Exod. 4:10:) I AM NOT A MAN OF WORDS. (Exod. 6:12:) {SEE} [FOR] I HAVE UNCIRCUMCISED LIPS (i.e., a speech impediment). The Holy One said to him: But look at the first Adam. Since no creature taught him, where did he <come to> know seventy languages? It is so stated: AND HE RECITED NAMES FOR THEM. “A name for every beast” is not written here but: NAMES (in the plural). [Who gave Adam a mouth that would recite names, <i.e.,> a name for each and every <beast> in seventy languages?] The mouth that said (in Exod. 4:10): I AM NOT A MAN OF WORDS, <then> said (in Deut. 1:1): THESE ARE THE WORDS. The prophet also cries out and says (in Is. 35:6): THEN THE LAME SHALL LEAP LIKE A HART, AND THE TONGUE OF THE DUMB SHALL SHOUT FOR JOY. Why? (Ibid., cont.:) BECAUSE WATERS SHALL BREAK FORTH IN THE WILDERNESS AND STREAMS IN THE DESERT. It is therefore stated (in Deut. 1:1): THESE ARE THE WORDS.

The idea here is that when Moshe spoke this brought joy to the people and healing to the people. Here in the midrash we get a picture of how Moshe reasoned in relation to his inability to speak and the Egyptian government having translators for 70 languages. He was afraid by his inadequate speech that he would be made ashamed. The point was that the Lord God Almighty would be with him and perform a miracle, just as the opening words to the Midrash describe joy and healing to those who hear Moshe speak. This draws in the concept of Simchat Torah, https://www.matsati.com/index.php/joy-torah-series/ the joy of Torah and the great joy that one has when the Lord God reveals the truth concerning the Torah and its relevance for our lives today! What happens is the Lord God brings new growth in the place that once was barren and dry. The Torah and all of Scripture brings growth to our lives in many ways. The Word of God can help us to grow in our faith, our knowledge of God, and our understanding of His will for our lives. It can also help us to grow in our character, our relationships, and our ability to serve others.

Some specific ways that the Bible and God’s Word can bring growth to our lives

• It can help us to grow in our faith. The Bible is full of history speaking of people who have trusted in God and seen His faithfulness in their lives. When we read these stories, it can help us to grow in our own faith and trust in God.
• It can help us to grow in our knowledge of God. The Bible is God’s revelation of Himself to us. When we read the Bible, we learn more about who God is, what He is like, and what He wants for us. This knowledge can help us to grow in our relationship with God.
• It can help us to grow in our understanding of His will for our lives. The Bible is full of wisdom and guidance for living a godly life. When we read the Bible, we can learn more about what God’s will is for our lives and how we can live in obedience to Him.
• It can help us to grow in our character. The Bible is full of examples of godly character. When we read the Bible, we can learn more about what it means to be like Christ and how we can develop godly character in our own lives.
• It can help us to grow in our relationships. The Bible teaches us how to have healthy and godly relationships with others. When we read the Bible, we can learn more about how to love others, forgive others, and resolve conflict in a godly way.
• It can help us to grow in our ability to serve others. The Bible teaches us that we are called to serve others. When we read the Bible, we can learn more about how we can use our gifts and talents to serve others in a way that honors God.

The Word of God is a powerful tool for spiritual growth. When we read, study, and meditate on God’s Word, we can grow in our faith, knowledge, character, relationships, and ability to serve others. This is the outcome of the Lord God revealing to us His truth concerning righteousness, holiness, and a life that is lived for Him. The Word of God brings life to a place that was once dead. This is how the Rabbis draw in the resurrection in relation to Isaiah 35:6 according to the Talmud Bavli. 

Talmud Bavli Sanhedrin 91b:8
§ Reish Lakish raises a contradiction between two verses written with regard to the resurrection of the dead. It is written: “I will bring them from the north country and gather them from the ends of the earth, and with them the blind and the lame, the woman with child and the woman giving birth together” (Jeremiah 31:7), indicating that at the end of days there will still be people with physical defects. And it is written: “Then shall the lame man leap as a deer and the tongue of the mute sing; for in the wilderness shall waters break out, and streams in the desert” (Isaiah 35:6), indicating that at the end of days there will be no people with physical defects. How so? When resurrected, the dead will arise still afflicted with their defects, and they will then be healed.

These verses from Jeremiah and Isaiah are used to reason how when resurrected the dead will arise with their former afflictions, and then the Lord God will heal them of their afflictions. There are a number of verses from the Tanakh that speak of the resurrection.

• Job 19:25-27 – Job, in the midst of his suffering, says, “I know that my redeemer lives, and that in the end he will stand on the earth. And after my skin has been destroyed, yet in my flesh I will see God; I myself will see him with my own eyes—I, and not another. How my heart yearns within me!” This verse speaks of a resurrection of the dead, and it specifically mentions a redeemer. This is likely a reference to Jesus, who is the one who redeems us from our sins.
• Isaiah 26:19 – Isaiah prophesies, “Your dead will live; their bodies will rise. You who dwell in the dust, awake and sing for joy! For your dew is like the dew of the morning; the earth will give birth to her dead.”
• Daniel 12:2 – Daniel prophesies, “Multitudes who sleep in the dust of the earth will awake: some to everlasting life, others to shame and everlasting contempt.”
• Hosea 6:2 – After two days he will revive us; on the third day he will raise us up, that we may live before him: This verse speaks of a resurrection of the dead, and it specifically mentions the third day. 
• Ezekiel 37:1-14 – The valley of dry bones: This is a vision of the prophet Ezekiel, in which he sees a valley full of dry bones. God asks Ezekiel if these bones can live, and Ezekiel says that only God can do that. God then breathes life into the bones, and they come to life. This is a prophecy of the resurrection of the dead.

What these verses from the prophets reveal to us is how the resurrection of the dead became a more central doctrine in Judaism in later centuries. The Pharisees, one of the major Jewish sects in the time of Yeshua, believed in the resurrection of the dead. The Sadducees, another major Jewish sect, did not believe in the resurrection of the dead. The point is what we are being told is how we serve the Living God who brings newness of life. Paul states in Ephesians 2:1-5 that we were once “dead in trespasses and sins.” The point is coupled with these verses from Isaiah and the Rabbinic literature, the truth of God comes through His revelation to us which is described using the language of newness of life in a dry and barren place. This is why we are told to seek the Lord God of Israel, and to trust in Him, and in His Messiah Yeshua! James writes according to James 1:5 If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him. (ESV) This is an ancient interpretation that states Wisdom is a divine gift that is granted by God whenever any believer asks. The Targum describes this revelation of God saying the following, Isaiah goes on saying according to the Targum, ז    וִיהֵי שָרֹובָא לְאַגמִין דְמַיִין בֵית צַהְוָנָא לְמַבוּעֵי מַיָא אְתַר דַהְוַאָה יָרוּרִין שָריָן תַמָן יִסגֵי קְנֵי וְגֹומַא׃ 35:7 Then the mirage shall become pools of water, and the thirsty place springs of water, in the place where the dragons dwell, reeds and rushes shall come up. ח    וִיהֵי תַמָן כֵיבַש אֹורַח וְתִיקוּן אֹורחַה דְקוּדשָא יִתקְרֵי לַה לָא יִעדֹון בַה מְסָאְבִין וְלָא יִפסְקוּן עָדֵי אֹורחָא וּדלָא אֵילִיפוּ לָא יִטעֹון׃ 35:8 And a trodden way shall be there, and a straight one; and it shall be called the way of holiness; the unclean shall not pass over it, and the wayfaring men shall not cease; the ignorant shall not err. ט    לָא יְהֵי תַמָן מַלַך מַבאִיש וְשִלטֹון מָעִיק לָא יְגוּזִינַה לָא יִשתַכחָן תַמָן וִיהָכוּן פְרִיקִין׃ 35:9 There shall not be there a king doing evil, and an oppressive governor shall not pass over it, yea, they shall not be found there; but the redeemed shall walk there. (TgJ) Notice how the rabbis add this way is “straight” and not “crooked” and it is called “the way of holiness” and how “the unclean shall not pass over it” all of these things speak to who God is a holy and righteous God, and how His people are to also walk in holiness, righteousness, and truth. Rashi notes the following concerning Isaiah 35:9.

Rashi on Isaiah 35:9 Parts 1-3
ופריץ חיות. חזיר מיער (תהילים פ׳:י״ד) אין לך פריץ בחיות כחזיר הבר וגם אריה מסובכו (ירמיהו ד׳:ז׳) הוא נבוכדנצר לא ימצא שם:
a profligate beast The boar out of the forest (80:14). There is none as profligate among the beasts as the boar, and also “the lions from his thicket” (Jer. 4:7), i.e., Nebuchadnezzar, shall not be found there.
בל יעלנה. לאותה הדרך דרך משמש לשון זכר ולשון נקבה כדכתיב את הדרך אשר ילכו בה (שמות י״ח:כ׳) הרי נקבה, בדרך אחד יצאו אליך (דברי’ יח) הרי זכר:
nor shall…ascend thereon On that road (הַדֶּרֶךְ). The word דֶּרֶךְ is used both as masculine and feminine gender, as it is written (Ex. 18:20): “The way (הַדֶּרֶךְ) upon which (בָּהּ) they shall walk.” (Lit., on her.) Thus it is feminine. Comp. (Deut. 28:7) “In one road (בַּדֶּרֶךְ אֶחָד) they shall come out to you.” Thus it is masculine.
לא תמצא. חיה רעה שם:
it shall not be found any wild beast there.

Rashi draws out one of the things that the Targum Jonathan does is to parallel beasts to men. This is especially evident here in the book of Isaiah. For example, in Isaiah 1:3, the Targum Jonathan (TgJ) translates the Hebrew word for “beast” as “wicked man.” In Isaiah 30:6, the TgJ translates the Hebrew word for “ox” as “proud man.” And in Isaiah 32:14, the TgJ translates the Hebrew word for “dog” as “sinner.” There may be a few reasons why the TgJ parallels beasts to men. One reason is that it was a way of emphasizing the wickedness of the people who were being condemned. Another reason is that it was a way of showing that the people who were being condemned were not really human. They were more like beasts, who were driven by their instincts and who were incapable of reason. Do we see anything in our culture today that parallels these things? Have you ever talked to someone about the Lord who is utterly unable to understand anything about God and His Word? What about those involved in the LGBTQ community who are utterly given over to the lusts of the flesh? These things again speak to how the Lord God is the One who reveals these things to us! There needs to be a miracle of transformation in the heart to see the truth. The Targum Jonathan’s paralleling of beasts to men is a reminder that we are all capable of doing great evil. We all have the potential to be like beasts, driven by our instincts and incapable of reason. However, we also have the potential to be more than beasts. We have the potential to walk in the calling that God has given to us having been made in the image of God! This is because we are rational beings who are capable of making moral choices. The Targum Jonathan’s paralleling of beasts to men is a challenge to us. It challenges us to choose the path of humility, reason, and morality, and most of all one that trust in God and seeks Him for help! The Targum challenges us to be more than beasts, to be more than the lusts of the flesh. Note how the NT text speaks a lot about these things, read the epistle of John and Peter for more on this topic!

Isaiah concludes chapter 25 saying according to the Targum, י    וּפרִיקַיָא דַיוי יִתכַנשוּן מִבֵינֵי גָלְוָתְהֹון וְיֵיעְלוּן לְצִיֹון בְתֻשבְחָא וְחַדוַת עָלַם תְהֵי לְהֹון דִי לַא פָסְקָא וַעְנַן יְקָר יְהֵי מַטַל עַל רֵישֵיהֹון בְיָע וְחַדוָא יַשכְחוּן וִיסוּף ‭‬מֵנְהֹון‭‬‭‬ מִבֵית יִשרָאֵל דָוֹונָא וְתִינַחתָא׃35:10 And the redeemed of the Lord shall return, because they shall be gathered from the midst of their captivity; and they shall come to Zion with a song, and they shall have everlasting joy, which shall not cease, and a cloud of glory shall overshadow their heads: joy and gladness shall be found, and sorrow and sighing shall cease from them, namely, from the house of Israel. (TgJ) When the Lord brings redemption to His people there is great rejoicing and freedom. The commands of God are a great joy to those who love the Lord. Thai is how the Rabbis interpret these things, including Rashi, as being a joy to the Lord.

Peninei Halakhah, Simchat Habayit U’Virkhato 3:15:9
Nevertheless, as explained in the Talmud and halakhic literature, the general directive stands. The way to fulfill the mitzva of ona halakhically is with great joy. The more pleasure a husband and wife give each other in this mitzva, the more praiseworthy they are. At the same time, it is natural that despite the wish to fulfill the mitzva in the most complete way, the global pain caused by the exile of the Jews and the Shekhina clouds the joy of the mitzva. Yet the more we merit seeing the Jewish people return to their land, the more the joy of this mitzva is restored, as it is written: And the Lord’s redeemed shall return, and come with shouting to Zion, crowned with joy everlasting. They shall attain joy and gladness, while sorrow and sighing flee. (Yeshayahu 35:10)

Rashi on Isaiah 35:10 Parts 1-2
ושמחת עולם. שמחה אשר מעולם שהיתה להם כבר בדרך יציאתן ממצרי’ וה’ הולך לפניהם יומם (שמות י״ג:כ״א):
with joy of days of yore (Heb. שִׂמְחַתעוֹלָם, joy that is from days of yore, which they already experienced on the way of their Exodus from Egypt, “and the Lord was going before them by day” (Ex. 13:21).
ונסו. היגון והאנחה מהם:
shall flee The sadness and the sighing shall flee from them.

The rabbis describe the mitzvah as being that which brings joy to the one who performs the mitzvah. The parallel is drawn to the husband and wife who give each other pleasure. This is not a reference to sexuality, but to the joy of living together and bringing glory to God. Rashi goes on saying the following concerning Isaiah 35:10. Rashi writes about the joy that was during the Exodus, this reminds us of the deliverance of Israel through the red sea, the destruction of the Egyptian army, and the song of Moshe that was sung because of the great deliverance of God. Note also according to Revelation 15:2-4 we see those who overcome the beast, the image of the beast, and the number of his name stood upon the sea of glass that is mixed with fire, they were given violins or harps and were singing the song of Moshe and the song of the Lamb of God. Notice how those who stood upon the sea were martyred for their faith. Notice how the strength, power, and deliverance of God was to give them the strength to overcome the evil in this world, even to the laying down of their lives for their faith. Great is the Lord, powerful, mighty, awesome, and in righteousness and truth are the ways of the Lord to do all of these things in our lives! Heavenly Father we ask for strength to continue in your Holy Ways, to live our lives in truth and righteousness, and to turn from sin! Help us to stand on the side of the great men of faith, and not on the side of sinners!