Isaiah 56–58

Footnotes

1. 1 Heb “guard”; “Keep”; “Observe”; “Preserve”; , “Maintain.”
2. 2 Heb “for near is my deliverance to enter, and my vindication [or “righteousness”] to be revealed.”
3. 3 Heb “blessed is the man who does this.”
4. 4 Heb “the son of mankind who takes hold of it.”
5. 5 Heb and who keeps his hand from doing any evil.”
6. 6 Heb “who attaches himself to.”
7. 7 The infinitive absolute precedes the finite verb for emphasis.
8. 8 Heb “and take hold of” (so ); “hold fast.”
9. 9 Heb “a hand and a name.” For other examples where יָד (yad) refers to a monument, see
10. 10 Heb “name” (so , , ).
11. 11 Heb “who attach themselves to.”
12. 12 Heb “and take hold of”; “hold to”; , “hold fast.”
13. 13 Heb “in the house of my prayer.”
14. 14 Heb “for my house will be called a house of prayer for all the nations.”
15. 15 The meaning of the statement is unclear. The text reads literally, “Still I will gather upon him to his gathered ones.” Perhaps the preposition -לְ (lamed) before “gathered ones” introduces the object of the verb, as in Jer 49:5. The third masculine singular suffix on both עָלָיו (’alayv) and נִקְבָּצָיו (niqbatsayv) probably refers to “Israel.” In this case one can translate literally, “Still I will gather to him his gathered ones.”
16. 16 The “watchmen” are probably spiritual leaders, most likely prophets and priests, responsible for giving the people moral direction.
17. 17 Heb “they do not know”; “they are all ignorant”; “they all lack knowledge.”
18. 18 The Hebrew text has הֹזִים (hozim), which appears to be derived from an otherwise unattested verbal root הָזָה (hazah). On the basis of alleged cognates, 223 הָזָה offers the definition “dream, rave” while הזה lists “pant.” In this case the dog metaphor of the preceding lines continues. The reference to dogs at the beginning of v. 11 favors the extension of the metaphor. The Qumran scroll 1QIsaa has חזים (“seers”) here. In this case the “watchmen” are directly identified as prophets and depicted as lazy.
19. 19 The phrase never full alludes to the greed of the leaders.
20. 20 Heb “for his gain from his end.”
21. 21 The words “each one says” are supplied in the translation for clarification.
22. 22 Heb “great, [in] abundance, very much,” i.e., “very great indeed.” See יֶתֶר.
23. 1 Or “righteous” (, , , , ); “the just man”; “Good people.”
24. 2 Or perhaps, “understands.” Heb “and there is no man who sets [it] upon [his] heart.”
25. 3 Heb “Men of loyalty are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”
26. 4 The Hebrew term בְּאֵין (bé’en) often has the nuance “when there is no.” See Prov 8:24; 11; 14; 14:4; 15:22; 26:20; 29:18.
27. 5 Or “realizes”; Heb “understands” (so , , ).
28. 6 Or “righteous” (, , , , ); “the just man.”
29. 7 Heb “are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”
30. 8 The term מִפְּנֵי (mippéne, “from the face of”) often has a causal nuance. It also appears with the Niphal of אָסַף (’asaph, “gather”) in 2 Chr 12:5: אֲשֶׁר־נֶאֶסְפוּ אֶל־יְרוּשָׁלַם מִפְּנֵי שִׁישָׁק (’asher-ne’esphu ’el-yérushalam mippéney shishaq, “who had gathered at Jerusalem because of [i.e., due to fear of] Shishak”).
31. 9 The translation assumes that this verse, in proverbial fashion, laments society’s apathy over the persecution of the godly. The second half of the verse observes that such apathy results in more widespread oppression. Since the next verse pictures the godly being taken to a place of rest, some interpret the second half of v. 1 in a more positive vein. According to proponents of this view, God removes the godly so that they might be spared suffering and calamity, a fact which the general populace fails to realize.
32. 10 Heb “he enters peace, they rest on their beds, the one who walks straight ahead of himself.” The tomb is here viewed in a fairly positive way as a place where the dead are at peace and sleep undisturbed.
33. 11 The Hebrew text reads literally, “offspring of an adulterer [masculine] and [one who] has committed adultery.” Perhaps the text has suffered from transposition of vav (ו) and tav (ת) and מְנָאֵף וַתִּזְנֶה (ména’ef vattizneh) should be emended to מְנָאֶפֶת וְזֹנָה (ména’efet vézonah, “an adulteress and a prostitute”). Both singular nouns would be understood in a collective sense. Most modern English versions render both forms as nouns.
34. 12 Heb “Are you not children of rebellion, offspring of a lie?” The rhetorical question anticipates the answer, “Of course you are!”
35. 13 Heb “inflame yourselves”; “burn with lust.” This verse alludes to the practice of ritual sex that accompanied pagan fertility rites.
36. 14 This apparently alludes to the practice of child sacrifice (cf. , , ).
37. 15 Heb “among the smooth stones of the stream [is] your portion, they, they [are] your lot.” The next line indicates idols are in view.
38. 16 The text reads literally, “Because of these am I relenting?” If the prefixed interrogative particle is retained at the beginning of the sentence, then the question would be rhetorical, with the Niphal of נָחָם (nakham) probably being used in the sense of “relent, change one’s mind.” One could translate: “Because of these things, how can I relent?” However, the initial letter he may be dittographic (note the final he [ה] on the preceding word). In this case one may understand the verb in the sense of “console oneself, seek vengeance,” as in 1:24.
39. 17 The precise referent of זִכָּרוֹן (zikkaron) in this context is uncertain. Elsewhere the word refers to a memorial or commemorative sign. Here it likely refers to some type of idolatrous symbol.
40. 18 Or “for” (, ).
41. 19 The Hebrew text reads literally, “from me you uncover.” The translation assumes an emendation of the Piel form גִּלִּית (gillit, “you uncover”), which has no object expressed here, to the Qal גָּלִית (galit, “you depart”).
42. 20 Heb “you make wide your bed” ( similar).
43. 21 Heb “and you [second masculine singular, unless the form be taken as third feminine singular] cut for yourself [feminine singular] from them.” Most English translations retain the reading in spite of at least three problems. This section makes significant use of feminine verbs and noun suffixes because of the sexual imagery. The verb in question is likely a 2nd person masculine singular verb. Nevertheless, this kind of fluctuation in gender appears elsewhere ( §47.k and §144.p; cf. Jer 3:5; Ezek 22:4; 23:32; cf. J. N. Oswalt, Isaiah [], 2:, n. 13). Secondly, when this verbal root signifies establishing a covenant, it is normally accompanied by the noun for “covenant” (בְּרִית, bérit). Finally, this juxtaposition of the verb “to cut” and “covenant” normally is followed by the preposition “with,” while here it is “from.” The translation above assumes an emendation of וַתִּכְרָת (vatikhrah, “and you cut”) to וְכָרִית (vékharit, “and you purchase”) from the root כָּרָה (kharah); see II כרה.
44. 22 The Hebrew text has simply חָזָה (khazah, “gaze”). The adverb “longingly” is interpretive (see the context, where sexual lust is depicted).
45. 23 Heb “[at] a hand you gaze.” The term יָד (yad, “hand”) probably has the sense of “power, manhood” here, where it is used, as in Ugaritic, as a euphemism for the genitals. See I יָד.
46. 24 Heb “you journey with oil.”
47. 25 Heb “the king.” Since the context refers to idolatry and child sacrifice (see v. 5), some emend מֶלֶך (melekh, “king”) to “Molech.” Perhaps Israel’s devotion to her idols is likened here to a subject taking tribute to a ruler.
48. 26 Heb “and you multiply your perfumes.”
49. 27 Israel’s devotion to her idols is inordinate, irrational, and self-destructive.
50. 28 Heb “by the greatness [i.e., “length,” see 914 רֹב 2] of your way you get tired.”
51. 29 Heb “it is hopeless” (so , , ); “It is useless.”
52. 30 Heb “the life of your hand you find.” The term חַיָּה (khayyah, “life”) is here used in the sense of “renewal” (see 312 ) while יָד (yad) is used of “strength.”
53. 31 Heb “you do not grow weak.”
54. 32 Heb “you do not place [it] on your heart.”
55. 33 Heb “Is it not [because] I have been silent, and from long ago?”
56. 34 God’s patience with sinful Israel has caused them to think that they can sin with impunity and suffer no consequences.
57. 35 Heb “I, I will declare your righteousness and your deeds.”
58. 36 The Hebrew text has קִבּוּצַיִךְ (qibbutsayikh, “your gatherings”), an otherwise unattested noun from the verbal root קָבַץ (qavats, “gather”). Perhaps this alludes to their religious assemblies and by metonymy to their rituals. Since idolatry is a prominent theme in the context, some understand this as a reference to a collection of idols. The second half of the verse also favors this view.
59. 37 Heb “all of them a wind lifts up.”
60. 38 Heb “a breath takes [them] away.”
61. 39 Or “seeks refuge in me.” “Seeking refuge” is a metonymy for “being loyal to.”
62. 40 Heb “possess, own.” The point seems to be that he will have free access to God’s presence, as if God’s temple mount were his personal possession.
63. 41 Since God is speaking throughout this context, perhaps we should emend the text to “and I say.” However, divine speech is introduced in v. 15.
64. 42 Heb “the one who dwells forever.” שֹׁכֵן עַד (shokhen ’ad) is sometimes translated “the one who lives forever,” and understood as a reference to God’s eternal existence. However, the immediately preceding and following descriptions (“high and exalted” and “holy”) emphasize his sovereign rule. In the next line, he declares, “I dwell in an exalted and holy [place],” which refers to the place from which he rules. Therefore it is more likely that שֹׁכֵן עַד (shokhen ’ad) means “I dwell [in my lofty palace] forever” and refers to God’s eternal kingship.
65. 43 Heb “and also with the crushed and lowly of spirit.” This may refer to the repentant who have humbled themselves (see 66:2) or more generally to the exiles who have experienced discouragement and humiliation.
66. 44 Heb “to restore the lowly of spirit and to restore the heart of the crushed.”
67. 45 Or perhaps, “argue,” or “accuse” (so , , ).
68. 46 Heb “for a spirit from before me would be faint.”
69. 47 Heb “and I struck him, hiding, and I was angry.” פָּנַיִם (panayim, “face”) is the implied object of “hiding.”
70. 48 Heb “and he walked [as an] apostate in the way of his heart.”
71. 49 Heb “his ways” (so , , ); “how they acted.”
72. 50 Heb “and I will restore consolation to him, to his mourners.”
73. 51 The Hebrew text has literally, “one who creates fruit of lips.” Perhaps the pronoun אֲנִי (’ani) should be inserted after the participle; it may have been accidentally omitted by haplography: נוּב שְׂפָתָיִם[אֲנִי] בּוֹרֵא (bore’ [’ani] nuv séfatayim). “Fruit of the lips” is often understood as a metonymy for praise; perhaps it refers more generally to joyful shouts (see v. 18).
74. 52 Heb “Peace, peace.” The repetition of the noun emphasizes degree.
75. 1 Heb “declare to my people their rebellion.”
76. 2 Heb “and to the house of Jacob their sin.” The verb “declare” is understood by ellipsis (note the preceding line).
77. 3 Heb “ways” (so , , , , , ); “my laws.”
78. 4 The words “they lament” are supplied in the translation for clarification.
79. 5 Heb “you find pleasure”; “you find your desire.”
80. 6 Or perhaps, “debtors.” See * עָצֵב.
81. 7 Heb “you fast for” (so ); “you fast only to quarrel.”
82. 8 Heb “and for striking with a sinful fist.”
83. 9 Heb “choose” (so , ); “wish.”
84. 10 Heb “a day when man humbles himself.” The words “Do I want” are supplied in the translation for stylistic reasons.
85. 11 Or “making [their] bed.”
86. 12 Heb “Is this not a fast I choose?” “No” is supplied in the translation for clarification.
87. 13 The words “I want you” are supplied in the translation for stylistic reasons.
88. 14 Heb “crushed.”
89. 15 Heb “Is it not?” The rhetorical question here expects a positive answer, “It is!”
90. 16 Heb “and afflicted [ones], homeless [ones] you should bring [into] a house.” On the meaning of מְרוּדִים (mérudim, “homeless”) see *מָרוּד.
91. 17 Heb “and from your flesh do not hide yourself.”
92. 18 Heb “will burst out like the dawn.” Light here symbolizes God’s favor and restored blessing, as the immediately following context makes clear.
93. 19 Heb “prosper”; “spring forth speedily.”
94. 20 Or “righteousness.” Their godly behavior will be on display for all to see.
95. 21 The nation will experience God’s protective presence.
96. 22 Heb “if you.” In the Hebrew text vv. 9b–10 are one long conditional sentence. The protasis (“if” clauses appear in vv. 9b–10a), with the apodosis (“then” clause) appearing in v. 10b.
97. 23 Heb “if you.” See the note on “you must” in v. .
98. 24 Heb “If you furnish for the hungry [with] your being, and the appetite of the oppressed you satisfy.”
99. 25 Heb “will rise in the darkness.”
100. 26 Heb “and your darkness [will be] like noonday.”
101. 27 Heb “he will satisfy in parched regions your appetite.”
102. 28 Heb “and your bones he will strengthen.”
103. 29 Heb “and they will build from you ancient ruins.”
104. 30 The Hebrew text has “the one who restores paths for dwelling.” The idea of “paths to dwell in” is not a common notion. Some have proposed emending נְתִיבוֹת (nétivot, “paths”) to נְתִיצוֹת (nétitsot, “ruins”), a passive participle from נָתַץ (natats, “tear down”; see *נְתִיצָה), because tighter parallelism with the preceding line is achieved. However, none of the textual sources support this emendation. The line may mean that paths must be repaired in order to dwell in the land.
105. 31 Lit., “if you.” In the Hebrew text vv. 13–14 are one long conditional sentence. The protasis (“if” clauses appear in v. 13), with the apodosis (“then” clause) appearing in v. 14.
106. 32 Heb “if you turn from the Sabbath your feet.”
107. 33 Heb “[from] doing your desires on my holy day.” The Qumran scroll 1QIsaa supplies the preposition מִן (min) on “doing.”
108. 34 Heb “and call the Sabbath a pleasure”; , , , , “a delight.”
109. 35 Heb “and [call] the holy [day] of the Lord honored.” On קָדוֹשׁ (qadosh, “holy”) as indicating a time period, see 872 2.e (cf. also Neh 8:9–11).
110. 36 Heb “and you honor it [by refraining] from accomplishing your ways, from finding your desire and speaking a word.” It is unlikely that the last phrase (“speaking a word”) is a prohibition against talking on the Sabbath; instead it probably refers to making transactions or plans (see Hos 10:4). Some see here a reference to idle talk (cf. 2 Sam 19:30).
111. 37 For a parallel use of the phrase “find joy in” (Hitpael of עָנַג [’anag] followed by the preposition עַל [’al]), see Ps 37:4.
112. 38 Heb “and I will cause you to ride upon the heights of the land.” The statement seems to be an allusion to Deut 32:13, where it is associated, as here, with God’s abundant provision of food.
113. 39 Heb “and I will cause you to eat the inheritance of Jacob your father.” The Hebrew term נַחֲלָה (nakhalah) likely stands by metonymy for the crops that grow on Jacob’s “inheritance” (i.e., the land he inherited as a result of God’s promise).
114. 40 Heb “for the mouth of the Lord has spoken.” The introductory כִּי (ki) may be asseverative (as reflected in the translation) or causal/explanatory, explaining why the preceding promise will become reality (because it is guaranteed by the divine word).