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Isaiah

About this book
Chapter 35

1 Let the wilderness and desert be happy; let the arid rift valley rejoice and bloom like a lily! 2 Let it richly bloom; let it rejoice and shout with delight! It is given the grandeur of Lebanon, the splendor of Carmel and Sharon. They will see the grandeur of the Lord, the splendor of our God. 3 Strengthen the hands that have gone limp, steady the knees that shake.⁠ 4 Tell those who panic, “Be strong! Do not fear! Look, your God comes to avenge; with divine retribution he comes to deliver you.” 5 Then blind eyes will open, deaf ears will hear.⁠ 6 Then the lame will leap like a deer,⁠ the mute tongue will shout for joy; for water will burst forth in the wilderness, streams in the arid rift valley. 7 The dry soil will become a pool of water, the parched ground springs of water. Where jackals once lived and sprawled out, grass, reeds, and papyrus will grow. 8 A thoroughfare will be there—it will be called the Way of Holiness. The unclean will not travel on it; it is reserved for those authorized to use it—fools will not stray into it. 9 No lions will be there, no ferocious wild animals will be on it—they will not be found there. Those delivered from bondage will travel on it, 10 those whom the Lord has ransomed will return that way. They will enter Zion with a happy shout. Unending joy will crown them, happiness and joy will overwhelm them; grief and suffering will disappear.

Texts in conversation

Compare Surpu IV and Isaiah 35:3

Ancient Near East, Babylonian · Hebrew Bible

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Summary

The language of restoration in Isaiah 35 resembles earlier ancient Near Eastern traditions, such as the Akkadian Surpu tablets, that similarly describe the god Marduk healing the sick and restoring the people.

Passages

Surpu IV

Ancient Near East, Babylonian · Sumerian and Akkadian Incantations
It rests with you, Marduk, to keep safe and sound, the committing of assault or violence, who defeated the Asakku, to eat what is taboo to one’s god, to infringe an interdict and to release it, to visit the wife of one’s friend secretly, to visit unwittingly the daughter of his god, bad luck, complaint, the pointing of the finger, the complaining to the god, to say how happy! and not to guide, to make the angry god and goddess return to a man, to conciliate a person’s wrathful god, angry goddess, to pacify the angry heart of the god and the goddess, to extirpate sin, to remove crime, to make good error, to heal the sick, to lift up the fallen, to take the weak by the hand, to change a bad fate, to bestow a good protective god upon somebody,
1200 BCE (scholarly estimate) Read in Surpu

Isaiah 35:3

Hebrew Bible
2 Let it richly bloom; let it rejoice and shout with delight! It is given the grandeur of Lebanon, the splendor of Carmel and Sharon. They will see the grandeur of the Lord, the splendor of our God. 3 Strengthen the hands that have gone limp, steady the knees that shake. 4 Tell those who panic, “Be strong! Do not fear! Look, your God comes to avenge; with divine retribution he comes to deliver you.” 5 Then blind eyes will open, deaf ears will hear. 6 Then the lame will leap like a deer, the mute tongue will shout for joy; for water will burst forth in the wilderness, streams in the arid rift valley. 7 The dry soil will become a pool of water, the parched ground springs of water. Where jackals once lived and sprawled out, grass, reeds, and papyrus will grow.
740–450 BCE (scholarly estimate) Read in Isaiah

References

"... In official cult activities as in personal beliefs, the prayers composed in the Akkadian language stood alongside different religious texts in both Sumerian and Akkadian – namely, incantations, hymns, lamentations and other kinds of songs as well as longer literary works commonly called myths and epics by modern scholars. Although different ancient terms were used, all Akkadian prayers had more or less similar, if not identical roles in the cult and daily life of these ancient people. It is, however, rather complicated to determine what ‘a prayer’ was in antiquity or what kind of ancient texts belonged to the genre of ‘prayer’. The modern classifications of ancient Mesopotamian texts are normally given on the basis of comparison of the contents of the ancient texts with their equivalents in the Bible but with no regard to the ancient identifications. Hence these categorizations do not always present entirely accurate pictures. There are two reasons for such inaccuracy: 1) the difference of conceptions with regard to certain styles of compositions between the Akkadian speakers and modern people, and 2) similarities in formulae and contents shared by different genres. Some scholars often classify a text as a prayer while others call the exactly the same text a hymn or a psalm ..."
Takayoshi Oshima, Babylonian Prayers to Marduk (Tübingen: Mohr Siebeck, 2011), 7.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Surpu IV and Isaiah 35:3

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