[55:1]  ¹ tn The Hebrew term הוֹי (hoy, “woe, ah”) was used in funeral laments and is often prefixed to judgment oracles for rhetorical effect. But here it appears to be a simple interjection, designed to grab the audience’s attention. Perhaps there is a note of sorrow or pity. See BDB 223 s.v.

[55:1]  ² sn The statement is an oxymoron. Its ironic quality adds to its rhetorical impact. The statement reminds one of the norm (one must normally buy commodities) as it expresses the astounding offer. One might paraphrase the statement: “Come and take freely what you normally have to pay for.”

[55:2]  ³ tn Heb “for what is not food.”

[55:2]  ⁴ tn The interrogative particle and the verb “spend” are understood here by ellipsis (note the preceding line).

[55:2]  ⁵ tn Heb “your labor,” which stands by metonymy for that which one earns.

[55:2]  ⁶ tn The infinitive absolute follows the imperative and lends emphasis to the exhortation.

[55:2]  ⁷ tn Heb “good” (so NASB, NIV, NRSV).

[55:2]  ⁸ tn Heb “Let your appetite delight in fine food.”

[55:3]  ⁹ tn The jussive with vav (ו) conjunctive following the imperative indicates purpose/result.

[55:3]  ¹⁰ tn Or “an eternal covenant with.”

[55:3]  ¹¹ tn Heb “the reliable expressions of loyalty of David.” The syntactical relationship of חַסְדֵי (khasde, “expressions of loyalty”) to the preceding line is unclear. If the term is appositional to בְּרִית (bÿrit, “covenant”), then the Lord here transfers the promises of the Davidic covenant to the entire nation. Another option is to take חַסְדֵי (khasde) as an adverbial accusative and to translate “according to the reliable covenantal promises.” In this case the new covenantal arrangement proposed here is viewed as an extension or perhaps fulfillment of the Davidic promises. A third option, the one reflected in the above translation, is to take the last line as comparative. In this case the new covenant being proposed is analogous to the Davidic covenant. Verses 4-5, which compare David’s international prominence to what Israel will experience, favors this view. In all three of these interpretations, “David” is an objective genitive; he is the recipient of covenantal promises. A fourth option would be to take David as a subjective genitive and understand the line as giving the basis for the preceding promise: “Then I will make an unconditional covenantal promise to you, because of David’s faithful acts of covenantal loyalty.”

[55:4]  ¹² sn Ideally the Davidic king was to testify to the nations of God’s greatness (cf. Pss 18:50 HT [18:49 ET]; 22:28 HT [22:27 ET]). See J. H. Eaton, Kingship in the Psalms (SBT), 182-84.

[55:5]  ¹³ tn Heb “a nation,” but the singular is collective here, as the plural verbs in the next line indicate (note that both “know” and “run” are third plural forms).

[55:5]  ¹⁴ tn Heb “a nation,” but the singular is collective here, as the plural verbs that follow indicate.

[55:5]  ¹⁵ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[55:6]  ¹⁶ tn Heb “while he allows himself to be found.” The Niphal form has a tolerative force here.

[55:7]  ¹⁷ tn Heb “Let the wicked one abandon his way.” The singular is collective.

[55:7]  ¹⁸ tn Heb “and the man of evil his thoughts.” The singular is collective.

[55:7]  ¹⁹ tn Heb “let him return.” The singular is collective, meaning “let them.”

[55:7]  ²⁰ tn The imperfect with vav (ו) conjunctive after the jussive indicates purpose/result.

[55:7]  ²¹ sn The appeal and promise of vv. 6-7 echoes the language of Deut 4:25-31; 30:1-10; and 1 Kgs 8:46-53, all of which anticipate the exile and speak of the prerequisites for restoration.

[55:8]  ²² tn Or “For” (KJV, NAB, NASB, NIV).

[55:8]  ²³ tn Or “thoughts” (so many English versions).

[55:8]  ²⁴ tn Heb “are not.” “Like” is interpretive, but v. 9 indicates that a comparison is in view.

[55:8]  ²⁵ tn Heb “ways” (so many English versions).

[55:8]  ²⁶ tn Heb “are not.” “Like” is interpretive, but v. 9 indicates that a comparison is in view.

[55:9]  ²⁷ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[55:9]  ²⁸ tn Heb “ways” (so many English versions).

[55:9]  ²⁹ tn Heb “are higher than.”

[55:9]  ³⁰ tn Or “thoughts” (so many English versions).

[55:10]  ³¹ tn This verse begins in the Hebrew text with כִּי כַּאֲשֶׁר (ki ka’asher, “for, just as”), which is completed by כֵּן (ken, “so, in the same way”) at the beginning of v. 11. For stylistic reasons, this lengthy sentence is divided up into separate sentences in the translation.

[55:11]  ³² tn Heb “so is the word which goes out from my mouth, it does not return to empty.” “Word” refers here to divine promises, like the ones made just prior to and after this (see vv. 7b, 12-13).

[55:11]  ³³ tn Heb “but it accomplishes what I desire, and succeeds [on the mission] which I send it.”

[55:13]  ³⁴ tn Heb “to the Lord for a name.” For שֵׁם (shem) used in the sense of “monument,” see also 56:5, where it stands parallel to יָד (yad).

[55:13]  ³⁵ tn Or, more literally, “a permanent sign that will not be cut off.”

[56:1]  ³⁶ tn Heb “guard”; KJV “Keep”; NAB “Observe”; NASB “Preserve”; NIV, NRSV “Maintain.”

[56:1]  ³⁷ tn Heb “for near is my deliverance to enter, and my vindication [or “righteousness”] to be revealed.”

[56:2]  ³⁸ tn Heb “blessed is the man who does this.”

[56:2]  ³⁹ tn Heb “the son of mankind who takes hold of it.”

[56:2]  ⁴⁰ tn Heb and who keeps his hand from doing any evil.”

[56:3]  ⁴¹ tn Heb “who attaches himself to.”

[56:3]  ⁴² tn The infinitive absolute precedes the finite verb for emphasis.

[56:4]  ⁴³ tn Heb “and take hold of” (so KJV); NASB “hold fast.”

[56:5]  ⁴⁴ tn Heb “a hand and a name.” For other examples where יָד (yad) refers to a monument, see HALOT 388 s.v.

[56:5]  ⁴⁵ tn Heb “name” (so KJV, NIV, NRSV).

[56:6]  ⁴⁶ tn Heb “who attach themselves to.”

[56:6]  ⁴⁷ tn Heb “and take hold of”; NAB “hold to”; NIV, NRSV “hold fast.”

[56:7]  ⁴⁸ tn Heb “in the house of my prayer.”

[56:7]  ⁴⁹ tn Heb “for my house will be called a house of prayer for all the nations.”

[56:8]  ⁵⁰ tn 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.”

[56:10]  ⁵¹ sn The “watchmen” are probably spiritual leaders, most likely prophets and priests, responsible for giving the people moral direction.

[56:10]  ⁵² tn Heb “they do not know”; KJV “they are all ignorant”; NIV “they all lack knowledge.”

[56:10]  ⁵³ tn 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, BDB 223 s.v. הָזָה offers the definition “dream, rave” while HALOT 243 s.v. 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 1QIsa^a has חזים (“seers”) here. In this case the “watchmen” are directly identified as prophets and depicted as lazy.

[56:11]  ⁵⁴ sn The phrase never full alludes to the greed of the leaders.

[56:11]  ⁵⁵ tn Heb “for his gain from his end.”

[56:12]  ⁵⁶ tn The words “each one says” are supplied in the translation for clarification.

[56:12]  ⁵⁷ tn Heb “great, [in] abundance, very much,” i.e., “very great indeed.” See HALOT 452 s.v. יֶתֶר.

[57:1]  ⁵⁸ tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man”; TEV “Good people.”

[57:1]  ⁵⁹ tn Or perhaps, “understands.” Heb “and there is no man who sets [it] upon [his] heart.”

[57:1]  ⁶⁰ tn Heb “Men of loyalty are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”

[57:1]  ⁶¹ tn The Hebrew term בְּאֵין (bÿ’en) often has the nuance “when there is no.” See Prov 8:24; 11;14; 14:4; 15:22; 26:20; 29:18.

[57:1]  ⁶² tn Or “realizes”; Heb “understands” (so NASB, NIV, NRSV).

[57:1]  ⁶³ tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man.”

[57:1]  ⁶⁴ tn Heb “are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”

[57:1]  ⁶⁵ tn The term מִפְּנֵי (mippÿne, “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-yÿrushalam mippÿney shishaq, “who had gathered at Jerusalem because of [i.e., due to fear of] Shishak”).

[57:1]  ⁶⁶ tn 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.

[57:2]  ⁶⁷ tn 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.

[57:3]  ⁶⁸ tc 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 (mÿna’ef vattizneh) should be emended to מְנָאֶפֶת וְזֹנָה (mÿna’efet vÿzonah, “an adulteress and a prostitute”). Both singular nouns would be understood in a collective sense. Most modern English versions render both forms as nouns.

[57:4]  ⁶⁹ tn Heb “Are you not children of rebellion, offspring of a lie?” The rhetorical question anticipates the answer, “Of course you are!”

[57:5]  ⁷⁰ tn Heb “inflame yourselves”; NRSV “burn with lust.” This verse alludes to the practice of ritual sex that accompanied pagan fertility rites.

[57:5]  ⁷¹ sn This apparently alludes to the practice of child sacrifice (cf. TEV, CEV, NLT).

[57:6]  ⁷² tn Heb “among the smooth stones of the stream [is] your portion, they, they [are] your lot.” The next line indicates idols are in view.

[57:6]  ⁷³ tn 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.

[57:8]  ⁷⁴ tn 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.

[57:8]  ⁷⁵ tn Or “for” (KJV, NRSV).

[57:8]  ⁷⁶ tc 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”).

[57:8]  ⁷⁷ tn Heb “you make wide your bed” (NASB similar).

[57:8]  ⁷⁸ tc 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 MT 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 (GKC 127-28 §47.k and 462 §144.p; cf. Jer 3:5; Ezek 22:4; 23:32; cf. J. N. Oswalt, Isaiah [NICOT], 2:473, n. 13). Secondly, when this verbal root signifies establishing a covenant, it is normally accompanied by the noun for “covenant” (בְּרִית, bÿrit). 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 (vÿkharit, “and you purchase”) from the root כָּרָה (kharah); see HALOT 497 s.v. II כרה.

[57:8]  ⁷⁹ tn The Hebrew text has simply חָזָה (khazah, “gaze”). The adverb “longingly” is interpretive (see the context, where sexual lust is depicted).

[57:8]  ⁸⁰ tn 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 HALOT 387 s.v. I יָד.

[57:9]  ⁸¹ tn Heb “you journey with oil.”

[57:9]  ⁸² tn 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.

[57:9]  ⁸³ tn Heb “and you multiply your perfumes.”

[57:9]  ⁸⁴ sn Israel’s devotion to her idols is inordinate, irrational, and self-destructive.

[57:10]  ⁸⁵ tn Heb “by the greatness [i.e., “length,” see BDB 914 s.v. רֹב 2] of your way you get tired.”

[57:10]  ⁸⁶ tn Heb “it is hopeless” (so NAB, NASB, NIV); NRSV “It is useless.”

[57:10]  ⁸⁷ tn Heb “the life of your hand you find.” The term חַיָּה (khayyah, “life”) is here used in the sense of “renewal” (see BDB 312 s.v.) while יָד (yad) is used of “strength.”

[57:10]  ⁸⁸ tn Heb “you do not grow weak.”

[57:11]  ⁸⁹ tn Heb “you do not place [it] on your heart.”

[57:11]  ⁹⁰ tn Heb “Is it not [because] I have been silent, and from long ago?”

[57:11]  ⁹¹ sn God’s patience with sinful Israel has caused them to think that they can sin with impunity and suffer no consequences.

[57:12]  ⁹² tn Heb “I, I will declare your righteousness and your deeds.”

[57:13]  ⁹³ tn 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.

[57:13]  ⁹⁴ tn Heb “all of them a wind lifts up.”

[57:13]  ⁹⁵ tn Heb “a breath takes [them] away.”

[57:13]  ⁹⁶ tn Or “seeks refuge in me.” “Seeking refuge” is a metonymy for “being loyal to.”

[57:13]  ⁹⁷ tn 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.

[57:14]  ⁹⁸ tn 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.

[57:15]  ⁹⁹ tn 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.

[57:15]  ¹⁰⁰ tn 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.

[57:15]  ¹⁰¹ tn Heb “to restore the lowly of spirit and to restore the heart of the crushed.”

[57:16]  ¹⁰² tn Or perhaps, “argue,” or “accuse” (so NAB, NIV, NRSV).

[57:16]  ¹⁰³ tn Heb “for a spirit from before me would be faint.”

[57:17]  ¹⁰⁴ tn Heb “and I struck him, hiding, and I was angry.” פָּנַיִם (panayim, “face”) is the implied object of “hiding.”

[57:17]  ¹⁰⁵ tn Heb “and he walked [as an] apostate in the way of his heart.”

[57:18]  ¹⁰⁶ tn Heb “his ways” (so KJV, NASB, NIV); TEV “how they acted.”

[57:18]  ¹⁰⁷ tn Heb “and I will restore consolation to him, to his mourners.”

[57:19]  ¹⁰⁸ tc 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 sÿfatayim). “Fruit of the lips” is often understood as a metonymy for praise; perhaps it refers more generally to joyful shouts (see v. 18).

[57:19]  ¹⁰⁹ tn Heb “Peace, peace.” The repetition of the noun emphasizes degree.