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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 Isaiah 35:5 and Matthew 15:31

Hebrew Bible · New Testament

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Summary

In Matthew, Jesus echoes Isaiah 35, describing the blind seeing, the lame walking, and the mute speaking, imagery that Isaiah uses as signs of God bringing justice and renewal. Jesus uses this to describe the beginning of the kingdom of God.

Passages

Isaiah 35:5

Hebrew Bible
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

Matthew 15:31

New Testament
29 When he left there, Jesus went along the Sea of Galilee. Then he went up a mountain, where he sat down. 30 Then large crowds came to him bringing with them the lame, blind, crippled, mute, and many others. They laid them at his feet, and he healed them. 31 As a result, the crowd was amazed when they saw the mute speaking, the crippled healthy, the lame walking, and the blind seeing, and they praised the God of Israel. 32 Then Jesus called his disciples and said, “I have compassion on the crowd because they have already been here with me three days and they have nothing to eat. I don’t want to send them away hungry since they may faint on the way.” 33 The disciples said to him, “Where can we get enough bread in this desolate place to satisfy so great a crowd?”
70–90 CE (scholarly estimate) Read in Matthew

References

"... We can see Matthew combining those conditions when he redacts Mark’s story of the man who was deaf with a speech impediment (Mark 7:32). Matthew has rather included a reference to those powers in a summary he matches of up Mark’s in Matthew 15:31 / Mark 7:37 ... Translations of the word then really rely on the context, or the outcome of the miracle. So [it] is translated as 'mute' for Matt 9:32 and 33 and in Matt 15:30, 31, because the miracle results in the ability to speak. But it is translated as 'deaf' in Matthew 11:5 / Luke 7:22 / Q 7:22 and in Matthew 12:22, as in 'blind and deaf' because the results are that the person is said to be able to hear. (In Mark, [it] always means someone who is deaf [Mark 7:32, 37; and 9:25]). What we can see in Matthew’s representation of Mark in Matthew 15:31 shows that, like so many people in his own time, he presumed that if someone is described as 'deaf' the person is mute because they are deaf. If they are able to speak, it is because they can also hear. So scholars are quite right to say that the correct translation in 9:23 is 'mute' because the result is that the man can speak ..."
Gwan Seuk Ryu, “A Fresh Approach to the Miracle Stories in Matthew 8–9: Literary Analysis through the Literary Technique of Matthew's Three Stage Progression Pre-Supposedly Adopted by the First Evangelist” (diss., Loyola University Chicago, 2012), 386.

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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Isaiah 35:5 and Matthew 15:31

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