Isaiah 49:1--57:21

Ideal Israel Delivers the Exiles

49:1 Listen to me, you coastlands! ¹ 

Pay attention, you people who live far away!

The Lord summoned me from birth; ² 

he commissioned me when my mother brought me into the world. ³ 

49:2 He made my mouth like a sharp sword,

he hid me in the hollow of his hand;

he made me like a sharpened ⁴  arrow,

he hid me in his quiver. ⁵ 

49:3 He said to me, “You are my servant,

Israel, through whom I will reveal my splendor.” ⁶ 

49:4 But I thought, ⁷  “I have worked in vain;

I have expended my energy for absolutely nothing.” ⁸ 

But the Lord will vindicate me;

my God will reward me. ⁹ 

49:5 So now the Lord says,

the one who formed me from birth ¹⁰  to be his servant –

he did this ¹¹  to restore Jacob to himself,

so that Israel might be gathered to him;

and I will be honored ¹²  in the Lord’s sight,

for my God is my source of strength ¹³  –

49:6 he says, “Is it too insignificant a task for you to be my servant,

to reestablish the tribes of Jacob,

and restore the remnant ¹⁴  of Israel? ¹⁵ 

I will make you a light to the nations, ¹⁶ 

so you can bring ¹⁷  my deliverance to the remote regions of the earth.”

49:7 This is what the Lord,

the protector ¹⁸  of Israel, their Holy One, ¹⁹  says

to the one who is despised ²⁰  and rejected ²¹  by nations, ²² 

a servant of rulers:

“Kings will see and rise in respect, ²³ 

princes will bow down,

because of the faithful Lord,

the Holy One of Israel who has chosen you.”

49:8 This is what the Lord says:

“At the time I decide to show my favor, I will respond to you;

in the day of deliverance I will help you;

I will protect you ²⁴  and make you a covenant mediator for people, ²⁵ 

to rebuild ²⁶  the land ²⁷ 

and to reassign the desolate property.

49:9 You will say ²⁸  to the prisoners, ‘Come out,’

and to those who are in dark dungeons, ²⁹  ‘Emerge.’ ³⁰ 

They will graze beside the roads;

on all the slopes they will find pasture.

49:10 They will not be hungry or thirsty;

the sun’s oppressive heat will not beat down on them, ³¹ 

for one who has compassion on them will guide them;

he will lead them to springs of water.

49:11 I will make all my mountains into a road;

I will construct my roadways.”

49:12 Look, they come from far away!

Look, some come from the north and west,

and others from the land of Sinim! ³² 

49:13 Shout for joy, O sky! ³³ 

Rejoice, O earth!

Let the mountains give a joyful shout!

For the Lord consoles his people

and shows compassion to the ³⁴  oppressed.

The Lord Remembers Zion

49:14 “Zion said, ‘The Lord has abandoned me,

the sovereign master ³⁵  has forgotten me.’

49:15 Can a woman forget her baby who nurses at her breast? ³⁶ 

Can she withhold compassion from the child she has borne? ³⁷ 

Even if mothers ³⁸  were to forget,

I could never forget you! ³⁹ 

49:16 Look, I have inscribed your name ⁴⁰  on my palms;

your walls are constantly before me.

49:17 Your children hurry back,

while those who destroyed and devastated you depart.

49:18 Look all around you! ⁴¹ 

All of them gather to you.

As surely as I live,” says the Lord,

“you will certainly wear all of them like jewelry;

you will put them on as if you were a bride.

49:19 Yes, your land lies in ruins;

it is desolate and devastated. ⁴² 

But now you will be too small to hold your residents,

and those who devoured you will be far away.

49:20 Yet the children born during your time of bereavement

will say within your hearing,

‘This place is too cramped for us, ⁴³ 

make room for us so we can live here.’ ⁴⁴ 

49:21 Then you will think to yourself, ⁴⁵ 

‘Who bore these children for me?

I was bereaved and barren,

dismissed and divorced. ⁴⁶ 

Who raised these children?

Look, I was left all alone;

where did these children come from?’”

49:22 This is what the sovereign Lord says:

“Look I will raise my hand to the nations;

I will raise my signal flag to the peoples.

They will bring your sons in their arms

and carry your daughters on their shoulders.

49:23 Kings will be your children’s ⁴⁷  guardians;

their princesses will nurse your children. ⁴⁸ 

With their faces to the ground they will bow down to you

and they will lick the dirt on ⁴⁹  your feet.

Then you will recognize that I am the Lord;

those who wait patiently for me are not put to shame.

49:24 Can spoils be taken from a warrior,

or captives be rescued from a conqueror? ⁵⁰ 

49:25 Indeed,” says the Lord,

“captives will be taken from a warrior;

spoils will be rescued from a conqueror.

I will oppose your adversary

and I will rescue your children.

49:26 I will make your oppressors eat their own flesh;

they will get drunk on their own blood, as if it were wine. ⁵¹ 

Then all humankind ⁵²  will recognize that

I am the Lord, your deliverer,

your protector, ⁵³  the powerful ruler of Jacob.” ⁵⁴ 

50:1 This is what the Lord says:

“Where is your mother’s divorce certificate

by which I divorced her?

Or to which of my creditors did I sell you? ⁵⁵ 

Look, you were sold because of your sins; ⁵⁶ 

because of your rebellious acts I divorced your mother. ⁵⁷ 

50:2 Why does no one challenge me when I come?

Why does no one respond when I call? ⁵⁸ 

Is my hand too weak ⁵⁹  to deliver ⁶⁰  you?

Do I lack the power to rescue you?

Look, with a mere shout ⁶¹  I can dry up the sea;

I can turn streams into a desert,

so the fish rot away and die

from lack of water. ⁶² 

50:3 I can clothe the sky in darkness;

I can cover it with sackcloth.”

The Servant Perseveres

50:4 The sovereign Lord has given me the capacity to be his spokesman, ⁶³ 

so that I know how to help the weary. ⁶⁴ 

He wakes me up every morning;

he makes me alert so I can listen attentively as disciples do. ⁶⁵ 

50:5 The sovereign Lord has spoken to me clearly; ⁶⁶ 

I have not rebelled,

I have not turned back.

50:6 I offered my back to those who attacked, ⁶⁷ 

my jaws to those who tore out my beard;

I did not hide my face

from insults and spitting.

50:7 But the sovereign Lord helps me,

so I am not humiliated.

For that reason I am steadfastly resolved; ⁶⁸ 

I know I will not be put to shame.

50:8 The one who vindicates me is close by.

Who dares to argue with me? Let us confront each other! ⁶⁹ 

Who is my accuser? ⁷⁰  Let him challenge me! ⁷¹ 

50:9 Look, the sovereign Lord helps me.

Who dares to condemn me?

Look, all of them will wear out like clothes;

a moth will eat away at them.

50:10 Who among you fears the Lord?

Who obeys ⁷²  his servant?

Whoever walks in deep darkness, ⁷³ 

without light,

should trust in the name of the Lord

and rely on his God.

50:11 Look, all of you who start a fire

and who equip yourselves with ⁷⁴  flaming arrows, ⁷⁵ 

walk ⁷⁶  in the light ⁷⁷  of the fire you started

and among the flaming arrows you ignited! ⁷⁸ 

This is what you will receive from me: ⁷⁹ 

you will lie down in a place of pain. ⁸⁰ 

There is Hope for the Future

51:1 “Listen to me, you who pursue godliness, ⁸¹ 

who seek the Lord!

Look at the rock from which you were chiseled,

at the quarry ⁸²  from which you were dug! ⁸³ 

51:2 Look at Abraham, your father,

and Sarah, who gave you birth. ⁸⁴ 

When I summoned him, he was a lone individual, ⁸⁵ 

but I blessed him ⁸⁶  and gave him numerous descendants. ⁸⁷ 

51:3 Certainly the Lord will console Zion;

he will console all her ruins.

He will make her wilderness like Eden,

her desert like the Garden of the Lord.

Happiness and joy will be restored to ⁸⁸  her,

thanksgiving and the sound of music.

51:4 Pay attention to me, my people!

Listen to me, my people!

For ⁸⁹  I will issue a decree, ⁹⁰ 

I will make my justice a light to the nations. ⁹¹ 

51:5 I am ready to vindicate, ⁹² 

I am ready to deliver, ⁹³ 

I will establish justice among the nations. ⁹⁴ 

The coastlands ⁹⁵  wait patiently for me;

they wait in anticipation for the revelation of my power. ⁹⁶ 

51:6 Look up at the sky!

Look at the earth below!

For the sky will dissipate ⁹⁷  like smoke,

and the earth will wear out like clothes;

its residents will die like gnats.

But the deliverance I give ⁹⁸  is permanent;

the vindication I provide ⁹⁹  will not disappear. ¹⁰⁰ 

51:7 Listen to me, you who know what is right,

you people who are aware of my law! ¹⁰¹ 

Don’t be afraid of the insults of men;

don’t be discouraged because of their abuse!

51:8 For a moth will eat away at them like clothes;

a clothes moth will devour them like wool.

But the vindication I provide ¹⁰²  will be permanent;

the deliverance I give will last.”

51:9 Wake up! Wake up!

Clothe yourself with strength, O arm of the Lord! ¹⁰³ 

Wake up as in former times, as in antiquity!

Did you not smash ¹⁰⁴  the Proud One? ¹⁰⁵ 

Did you not ¹⁰⁶  wound the sea monster? ¹⁰⁷ 

51:10 Did you not dry up the sea,

the waters of the great deep?

Did you not make ¹⁰⁸  a path through the depths of the sea,

so those delivered from bondage ¹⁰⁹  could cross over?

51:11 Those whom the Lord has ransomed will return;

they will enter Zion with a happy shout.

Unending joy will crown them, ¹¹⁰ 

happiness and joy will overwhelm ¹¹¹  them;

grief and suffering will disappear. ¹¹² 

51:12 “I, I am the one who consoles you. ¹¹³ 

Why are you afraid of mortal men,

of mere human beings who are as short-lived as grass? ¹¹⁴ 

51:13 Why do you forget ¹¹⁵  the Lord, who made you,

who stretched out the sky ¹¹⁶ 

and founded the earth?

Why do you constantly tremble all day long ¹¹⁷ 

at the anger of the oppressor,

when he makes plans to destroy?

Where is the anger of the oppressor? ¹¹⁸ 

51:14 The one who suffers ¹¹⁹  will soon be released;

he will not die in prison, ¹²⁰ 

he will not go hungry. ¹²¹ 

51:15 I am the Lord your God,

who churns up the sea so that its waves surge.

The Lord who commands armies is his name!

Zion’s Time to Celebrate

51:16 I commission you ¹²²  as my spokesman; ¹²³ 

I cover you with the palm of my hand, ¹²⁴ 

to establish ¹²⁵  the sky and to found the earth,

to say to Zion, ‘You are my people.’” ¹²⁶ 

51:17 Wake up! Wake up!

Get up, O Jerusalem!

You drank from the cup the Lord passed to you,

which was full of his anger! ¹²⁷ 

You drained dry

the goblet full of intoxicating wine. ¹²⁸ 

51:18 There was no one to lead her

among all the children she bore;

there was no one to take her by the hand

among all the children she raised.

51:19 These double disasters confronted you.

But who feels sorry for you?

Destruction and devastation,

famine and sword.

But who consoles you? ¹²⁹ 

51:20 Your children faint;

they lie at the head of every street

like an antelope in a snare.

They are left in a stupor by the Lord’s anger,

by the battle cry of your God. ¹³⁰ 

51:21 So listen to this, oppressed one,

who is drunk, but not from wine!

51:22 This is what your sovereign master, ¹³¹  the Lord your God, says:

“Look, I have removed from your hand

the cup of intoxicating wine, ¹³² 

the goblet full of my anger. ¹³³ 

You will no longer have to drink it.

51:23 I will put it into the hand of your tormentors ¹³⁴ 

who said to you, ‘Lie down, so we can walk over you.’

You made your back like the ground,

and like the street for those who walked over you.”

52:1 Wake up! Wake up!

Clothe yourself with strength, O Zion!

Put on your beautiful clothes,

O Jerusalem, ¹³⁵  holy city!

For uncircumcised and unclean pagans

will no longer invade you.

52:2 Shake off the dirt! ¹³⁶ 

Get up, captive ¹³⁷  Jerusalem!

Take off the iron chains around your neck,

O captive daughter Zion!

52:3 For this is what the Lord says:

“You were sold for nothing,

and you will not be redeemed for money.”

52:4 For this is what the sovereign Lord says:

“In the beginning my people went to live temporarily in Egypt;

Assyria oppressed them for no good reason.

52:5 And now, what do we have here?” ¹³⁸  says the Lord.

“Indeed my people have been carried away for nothing,

those who rule over them taunt,” ¹³⁹  says the Lord,

“and my name is constantly slandered ¹⁴⁰  all day long.

52:6 For this reason my people will know my name,

for this reason they will know ¹⁴¹  at that time ¹⁴²  that I am the one who says,

‘Here I am.’”

52:7 How delightful it is to see approaching over the mountains ¹⁴³ 

the feet of a messenger who announces peace,

a messenger who brings good news, who announces deliverance,

who says to Zion, “Your God reigns!” ¹⁴⁴ 

52:8 Listen, ¹⁴⁵  your watchmen shout;

in unison they shout for joy,

for they see with their very own eyes ¹⁴⁶ 

the Lord’s return to Zion.

52:9 In unison give a joyful shout,

O ruins of Jerusalem!

For the Lord consoles his people;

he protects ¹⁴⁷  Jerusalem.

52:10 The Lord reveals ¹⁴⁸  his royal power ¹⁴⁹ 

in the sight of all the nations;

the entire ¹⁵⁰  earth sees

our God deliver. ¹⁵¹ 

52:11 Leave! Leave! Get out of there!

Don’t touch anything unclean!

Get out of it!

Stay pure, you who carry the Lord’s holy items! ¹⁵² 

52:12 Yet do not depart quickly

or leave in a panic. ¹⁵³ 

For the Lord goes before you;

the God of Israel is your rear guard.

The Lord Will Vindicate His Servant

52:13 “Look, my servant will succeed! ¹⁵⁴ 

He will be elevated, lifted high, and greatly exalted ¹⁵⁵  –

52:14 (just as many were horrified by the sight of you) ¹⁵⁶ 

he was so disfigured ¹⁵⁷  he no longer looked like a man; ¹⁵⁸ 

52:15 his form was so marred he no longer looked human ¹⁵⁹  –

so now ¹⁶⁰  he will startle ¹⁶¹  many nations.

Kings will be shocked by his exaltation, ¹⁶² 

for they will witness something unannounced to them,

and they will understand something they had not heard about.

53:1 Who would have believed ¹⁶³  what we ¹⁶⁴  just heard? ¹⁶⁵ 

When ¹⁶⁶  was the Lord’s power ¹⁶⁷  revealed through him?

53:2 He sprouted up like a twig before God, ¹⁶⁸ 

like a root out of parched soil; ¹⁶⁹ 

he had no stately form or majesty that might catch our attention, ¹⁷⁰ 

no special appearance that we should want to follow him. ¹⁷¹ 

53:3 He was despised and rejected by people, ¹⁷² 

one who experienced pain and was acquainted with illness;

people hid their faces from him; ¹⁷³ 

he was despised, and we considered him insignificant. ¹⁷⁴ 

53:4 But he lifted up our illnesses,

he carried our pain; ¹⁷⁵ 

even though we thought he was being punished,

attacked by God, and afflicted for something he had done. ¹⁷⁶ 

53:5 He was wounded because of ¹⁷⁷  our rebellious deeds,

crushed because of our sins;

he endured punishment that made us well; ¹⁷⁸ 

because of his wounds we have been healed. ¹⁷⁹ 

53:6 All of us had wandered off like sheep;

each of us had strayed off on his own path,

but the Lord caused the sin of all of us to attack him. ¹⁸⁰ 

53:7 He was treated harshly and afflicted, ¹⁸¹ 

but he did not even open his mouth.

Like a lamb led to the slaughtering block,

like a sheep silent before her shearers,

he did not even open his mouth. ¹⁸² 

53:8 He was led away after an unjust trial ¹⁸³  –

but who even cared? ¹⁸⁴ 

Indeed, he was cut off from the land of the living; ¹⁸⁵ 

because of the rebellion of his own ¹⁸⁶  people he was wounded.

53:9 They intended to bury him with criminals, ¹⁸⁷ 

but he ended up in a rich man’s tomb, ¹⁸⁸ 

because ¹⁸⁹  he had committed no violent deeds,

nor had he spoken deceitfully.

53:10 Though the Lord desired to crush him and make him ill,

once restitution is made, ¹⁹⁰ 

he will see descendants and enjoy long life, ¹⁹¹ 

and the Lord’s purpose will be accomplished through him.

53:11 Having suffered, he will reflect on his work,

he will be satisfied when he understands what he has done. ¹⁹² 

“My servant ¹⁹³  will acquit many, ¹⁹⁴ 

for he carried their sins. ¹⁹⁵ 

53:12 So I will assign him a portion with the multitudes, ¹⁹⁶ 

he will divide the spoils of victory with the powerful, ¹⁹⁷ 

because he willingly submitted ¹⁹⁸  to death

and was numbered with the rebels,

when he lifted up the sin of many

and intervened ¹⁹⁹  on behalf of the rebels.”

Zion Will Be Secure

54:1 “Shout for joy, O barren one who has not given birth!

Give a joyful shout and cry out, you who have not been in labor!

For the children of the desolate one are more numerous

than the children of the married woman,” says the Lord.

54:2 Make your tent larger,

stretch your tent curtains farther out! ²⁰⁰ 

Spare no effort,

lengthen your ropes,

and pound your stakes deep. ²⁰¹ 

54:3 For you will spread out to the right and to the left;

your children will conquer ²⁰²  nations

and will resettle desolate cities.

54:4 Don’t be afraid, for you will not be put to shame!

Don’t be intimidated, ²⁰³  for you will not be humiliated!

You will forget about the shame you experienced in your youth;

you will no longer remember the disgrace of your abandonment. ²⁰⁴ 

54:5 For your husband is the one who made you –

the Lord who commands armies is his name.

He is your protector, ²⁰⁵  the Holy One of Israel. ²⁰⁶ 

He is called “God of the entire earth.”

54:6 “Indeed, the Lord will call you back

like a wife who has been abandoned and suffers from depression, ²⁰⁷ 

like a young wife when she has been rejected,” says your God.

54:7 “For a short time I abandoned ²⁰⁸  you,

but with great compassion I will gather you.

54:8 In a burst ²⁰⁹  of anger I rejected you ²¹⁰  momentarily,

but with lasting devotion I will have compassion on you,”

says your protector, ²¹¹  the Lord.

54:9 “As far as I am concerned, this is like in Noah’s time, ²¹² 

when I vowed that the waters of Noah’s flood ²¹³  would never again cover the earth.

In the same way I have vowed that I will not be angry at you or shout at you.

54:10 Even if the mountains are removed

and the hills displaced,

my devotion will not be removed from you,

nor will my covenant of friendship ²¹⁴  be displaced,”

says the Lord, the one who has compassion on you.

54:11 “O afflicted one, driven away, ²¹⁵  and unconsoled!

Look, I am about to set your stones in antimony

and I lay your foundation with lapis-lazuli.

54:12 I will make your pinnacles out of gems, ²¹⁶ 

your gates out of beryl, ²¹⁷ 

and your outer wall ²¹⁸  out of beautiful ²¹⁹  stones.

54:13 All your children will be followers of the Lord,

and your children will enjoy great prosperity. ²²⁰ 

54:14 You will be reestablished when I vindicate you. ²²¹ 

You will not experience oppression; ²²² 

indeed, you will not be afraid.

You will not be terrified, ²²³ 

for nothing frightening ²²⁴  will come near you.

54:15 If anyone dares to ²²⁵  challenge you, it will not be my doing!

Whoever tries to challenge you will be defeated. ²²⁶ 

54:16 Look, I create the craftsman,

who fans the coals into a fire

and forges a weapon. ²²⁷ 

I create the destroyer so he might devastate.

54:17 No weapon forged to be used against you will succeed;

you will refute everyone who tries to accuse you. ²²⁸ 

This is what the Lord will do for his servants –

I will vindicate them,” ²²⁹ 

says the Lord.

The Lord Gives an Invitation

55:1 “Hey, ²³⁰  all who are thirsty, come to the water!

You who have no money, come!

Buy and eat!

Come! Buy wine and milk

without money and without cost! ²³¹ 

55:2 Why pay money for something that will not nourish you? ²³² 

Why spend ²³³  your hard-earned money ²³⁴  on something that will not satisfy?

Listen carefully ²³⁵  to me and eat what is nourishing! ²³⁶ 

Enjoy fine food! ²³⁷ 

55:3 Pay attention and come to me!

Listen, so you can live! ²³⁸ 

Then I will make an unconditional covenantal promise to ²³⁹  you,

just like the reliable covenantal promises I made to David. ²⁴⁰ 

55:4 Look, I made him a witness to nations, ²⁴¹ 

a ruler and commander of nations.”

55:5 Look, you will summon nations ²⁴²  you did not previously know;

nations ²⁴³  that did not previously know you will run to you,

because of the Lord your God,

the Holy One of Israel, ²⁴⁴ 

for he bestows honor on you.

55:6 Seek the Lord while he makes himself available; ²⁴⁵ 

call to him while he is nearby!

55:7 The wicked need to abandon their lifestyle ²⁴⁶ 

and sinful people their plans. ²⁴⁷ 

They should return ²⁴⁸  to the Lord, and he will show mercy to them, ²⁴⁹ 

and to their God, for he will freely forgive them. ²⁵⁰ 

55:8 “Indeed, ²⁵¹  my plans ²⁵²  are not like ²⁵³  your plans,

and my deeds ²⁵⁴  are not like ²⁵⁵  your deeds,

55:9 for just as the sky ²⁵⁶  is higher than the earth,

so my deeds ²⁵⁷  are superior to ²⁵⁸  your deeds

and my plans ²⁵⁹  superior to your plans.

55:10 ²⁶⁰ The rain and snow fall from the sky

and do not return,

but instead water the earth

and make it produce and yield crops,

and provide seed for the planter and food for those who must eat.

55:11 In the same way, the promise that I make

does not return to me, having accomplished nothing. ²⁶¹ 

No, it is realized as I desire

and is fulfilled as I intend.” ²⁶² 

55:12 Indeed you will go out with joy;

you will be led along in peace;

the mountains and hills will give a joyful shout before you,

and all the trees in the field will clap their hands.

55:13 Evergreens will grow in place of thorn bushes,

firs will grow in place of nettles;

they will be a monument to the Lord, ²⁶³ 

a permanent reminder that will remain. ²⁶⁴ 

The Lord Invites Outsiders to Enter

56:1 This is what the Lord says,

“Promote ²⁶⁵  justice! Do what is right!

For I am ready to deliver you;

I am ready to vindicate you openly. ²⁶⁶ 

56:2 The people who do this will be blessed, ²⁶⁷ 

the people who commit themselves to obedience, ²⁶⁸ 

who observe the Sabbath and do not defile it,

who refrain from doing anything that is wrong. ²⁶⁹ 

56:3 No foreigner who becomes a follower of ²⁷⁰  the Lord should say,

‘The Lord will certainly ²⁷¹  exclude me from his people.’

The eunuch should not say,

‘Look, I am like a dried-up tree.’”

56:4 For this is what the Lord says:

“For the eunuchs who observe my Sabbaths

and choose what pleases me

and are faithful to ²⁷²  my covenant,

56:5 I will set up within my temple and my walls a monument ²⁷³ 

that will be better than sons and daughters.

I will set up a permanent monument ²⁷⁴  for them that will remain.

56:6 As for foreigners who become followers of ²⁷⁵  the Lord and serve him,

who love the name of the Lord and want to be his servants –

all who observe the Sabbath and do not defile it,

and who are faithful to ²⁷⁶  my covenant –

56:7 I will bring them to my holy mountain;

I will make them happy in the temple where people pray to me. ²⁷⁷ 

Their burnt offerings and sacrifices will be accepted on my altar,

for my temple will be known as a temple where all nations may pray.” ²⁷⁸ 

56:8 The sovereign Lord says this,

the one who gathers the dispersed of Israel:

“I will still gather them up.” ²⁷⁹ 

The Lord Denounces Israel’s Paganism

56:9 All you wild animals in the fields, come and devour,

all you wild animals in the forest!

56:10 All their watchmen ²⁸⁰  are blind,

they are unaware. ²⁸¹ 

All of them are like mute dogs,

unable to bark.

They pant, ²⁸²  lie down,

and love to snooze.

56:11 The dogs have big appetites;

they are never full. ²⁸³ 

They are shepherds who have no understanding;

they all go their own way,

each one looking for monetary gain. ²⁸⁴ 

56:12 Each one says, ²⁸⁵ 

‘Come on, I’ll get some wine!

Let’s guzzle some beer!

Tomorrow will be just like today!

We’ll have everything we want!’ ²⁸⁶ 

57:1 The godly ²⁸⁷  perish,

but no one cares. ²⁸⁸ 

Honest people disappear, ²⁸⁹ 

when no one ²⁹⁰  minds ²⁹¹ 

that the godly ²⁹²  disappear ²⁹³  because of ²⁹⁴  evil. ²⁹⁵ 

57:2 Those who live uprightly enter a place of peace;

they rest on their beds. ²⁹⁶ 

57:3 But approach, you sons of omen readers,

you offspring of adulteresses and prostitutes! ²⁹⁷ 

57:4 At whom are you laughing?

At whom are you opening your mouth

and sticking out your tongue?

You are the children of rebels,

the offspring of liars, ²⁹⁸ 

57:5 you who practice ritual sex ²⁹⁹  under the oaks and every green tree,

who slaughter children near the streams under the rocky overhangs. ³⁰⁰ 

57:6 Among the smooth stones of the stream are the idols you love;

they, they are the object of your devotion. ³⁰¹ 

You pour out liquid offerings to them,

you make an offering.

Because of these things I will seek vengeance. ³⁰² 

57:7 On every high, elevated hill you prepare your bed;

you go up there to offer sacrifices.

57:8 Behind the door and doorpost you put your symbols. ³⁰³ 

Indeed, ³⁰⁴  you depart from me ³⁰⁵  and go up

and invite them into bed with you. ³⁰⁶ 

You purchase favors from them, ³⁰⁷ 

you love their bed,

and gaze longingly ³⁰⁸  on their genitals. ³⁰⁹ 

57:9 You take olive oil as tribute ³¹⁰  to your king, ³¹¹ 

along with many perfumes. ³¹² 

You send your messengers to a distant place;

you go all the way to Sheol. ³¹³ 

57:10 Because of the long distance you must travel, you get tired, ³¹⁴ 

but you do not say, ‘I give up.’ ³¹⁵ 

You get renewed energy, ³¹⁶ 

so you don’t collapse. ³¹⁷ 

57:11 Whom are you worried about?

Whom do you fear, that you would act so deceitfully

and not remember me

or think about me? ³¹⁸ 

Because I have been silent for so long, ³¹⁹ 

you are not afraid of me. ³²⁰ 

57:12 I will denounce your so-called righteousness and your deeds, ³²¹ 

but they will not help you.

57:13 When you cry out for help, let your idols ³²²  help you!

The wind blows them all away, ³²³ 

a breeze carries them away. ³²⁴ 

But the one who looks to me for help ³²⁵  will inherit the land

and will have access to ³²⁶  my holy mountain.”

57:14 He says, ³²⁷ 

“Build it! Build it! Clear a way!

Remove all the obstacles out of the way of my people!”

57:15 For this is what the high and exalted one says,

the one who rules ³²⁸  forever, whose name is holy:

“I dwell in an exalted and holy place,

but also with the discouraged and humiliated, ³²⁹ 

in order to cheer up the humiliated

and to encourage the discouraged. ³³⁰ 

57:16 For I will not be hostile ³³¹  forever

or perpetually angry,

for then man’s spirit would grow faint before me, ³³² 

the life-giving breath I created.

57:17 I was angry because of their sinful greed;

I attacked them and angrily rejected them, ³³³ 

yet they remained disobedient and stubborn. ³³⁴ 

57:18 I have seen their behavior, ³³⁵ 

but I will heal them and give them rest,

and I will once again console those who mourn. ³³⁶ 

57:19 I am the one who gives them reason to celebrate. ³³⁷ 

Complete prosperity ³³⁸  is available both to those who are far away and those who are nearby,”

says the Lord, “and I will heal them.

57:20 But the wicked are like a surging sea

that is unable to be quiet;

its waves toss up mud and sand.

57:21 There will be no prosperity,” says my God, “for the wicked.”

[49:1]  ¹ tn Or “islands” (NASB, NIV); NLT “in far-off lands.”

[49:1]  ² tn Heb “called me from the womb.”

[49:1]  ³ tn Heb “from the inner parts of my mother he mentioned my name.”

[49:2]  ⁴ tn Or perhaps, “polished” (so KJV, ASV, NAB, NIV, NRSV); NASB “a select arrow.”

[49:2]  ⁵ sn The figurative language emphasizes the servant’s importance as the Lord’s effective instrument. The servant’s mouth, which stands metonymically for his words, is compared to a sharp sword because he will be an effective spokesman on God’s behalf (see 50:4). The Lord holds his hand on the servant, ready to draw and use him at the appropriate time. The servant is like a sharpened arrow reserved in a quiver for just the right moment.

[49:3]  ⁶ sn This verse identifies the servant as Israel. This seems to refer to the exiled nation (cf. 41:8-9; 44:1-2, 21; 45:4; 48:20), but in vv. 5-6 this servant says he has been commissioned to reconcile Israel to God, so he must be distinct from the exiled nation. This servant is an ideal “Israel” who, like Moses of old, mediates a covenant for the nation (see v. 8), leads them out of bondage (v. 9a), and carries out God’s original plan for Israel by positively impacting the pagan nations (see v. 6b). By living according to God’s law, Israel was to be a model of God’s standards of justice to the surrounding nations (Deut 4:6-8). The sinful nation failed, but the servant, the ideal “Israel,” will succeed by establishing justice throughout the earth.

[49:4]  ⁷ tn Or “said” (KJV, NASB, NIV, NRSV); NLT “I replied.”

[49:4]  ⁸ tn Heb “for nothing and emptiness.” Synonyms are combined to emphasize the common idea.

[49:4]  ⁹ tn Heb “But my justice is with the Lord, and my reward [or “wage”] with my God.”

[49:5]  ¹⁰ tn Heb “from the womb” (so KJV, NASB).

[49:5]  ¹¹ tn The words “he did this” are supplied in the translation for stylistic reasons. In the Hebrew text the infinitive construct of purpose is subordinated to the previous statement.

[49:5]  ¹² tn The vav (ו) + imperfect is translated here as a result clause; one might interpret it as indicating purpose, “and so I might be honored.”

[49:5]  ¹³ tn Heb “and my God is [perhaps, “having been”] my strength.” The disjunctive structure (vav [ו] + subject + verb) is interpreted here as indicating a causal circumstantial clause.

[49:6]  ¹⁴ tn Heb “the protected [or “preserved”] ones.”

[49:6]  ¹⁵ sn The question is purely rhetorical; it does not imply that the servant was dissatisfied with his commission or that he minimized the restoration of Israel.

[49:6]  ¹⁶ tn See the note at 42:6.

[49:6]  ¹⁷ tn Heb “be” (so KJV, ASV); CEV “you must take.”

[49:7]  ¹⁸ tn Heb “redeemer.” See the note at 41:14.

[49:7]  ¹⁹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[49:7]  ²⁰ tc The Hebrew text reads literally “to [one who] despises life.” It is preferable to read with the Qumran scroll 1QIsa^a לבזוי, which should be vocalized as a passive participle, לִבְזוּי (livzuy, “to the one despised with respect to life” [נֶפֶשׁ is a genitive of specification]). The consonantal sequence וי was probably misread as ה in the MT tradition. The contextual argument favors the 1QIsa^a reading. As J. N. Oswalt (Isaiah [NICOT], 2:294) points out, the three terse phrases “convey a picture of lowliness, worthlessness, and helplessness.”

[49:7]  ²¹ tn MT’s Piel participle (“to the one who rejects”) does not fit contextually. The form should be revocalized as a Pual, “to the one rejected.”

[49:7]  ²² tn Parallelism (see “rulers,” “kings,” “princes”) suggests that the singular גּוֹי (goy) be emended to a plural or understood in a collective sense (see 55:5).

[49:7]  ²³ tn For this sense of קוּם (qum), see Gen 19:1; 23:7; 33:10; Lev 19:32; 1 Sam 20:41; 25:41; 1 Kgs 2:19; Job 29:8.

[49:8]  ²⁴ tn The translation assumes the verb is derived from the root נָצָר (natsar, “protect”). Some prefer to derive it from the root יָצָר (yatsar, “form”).

[49:8]  ²⁵ tn Heb “a covenant of people.” A person cannot literally be a covenant; בְּרִית (bÿrit) is probably metonymic here, indicating a covenant mediator. Here עָם (’am, “people”) appears to refer to Israel. See the note at 42:6.

[49:8]  ²⁶ tn The Hiphil of קוּם (qum, “arise”) is probably used here in the sense of “rebuild.”

[49:8]  ²⁷ tn The “land” probably stands by metonymy for the ruins within it.

[49:9]  ²⁸ tn Heb “to say.” In the Hebrew text the infinitive construct is subordinated to what precedes.

[49:9]  ²⁹ tn Heb “in darkness” (so KJV, NAB, NASB, NIV, NRSV); NLT “the prisoners of darkness.”

[49:9]  ³⁰ tn Heb “show yourselves” (so ASV, NAB, NASB).

[49:10]  ³¹ tn Heb “and the heat and the sun will not strike them.” In Isa 35:7, its only other occurrence in the OT, שָׁרָב (sharav) stands parallel to “parched ground” and in contrast to “pool.” In later Hebrew and Aramaic it refers to “dry heat, heat of the sun” (Jastrow 1627 s.v.). Here it likely has this nuance and forms a hendiadys with “sun.”

[49:12]  ³² tc The MT reads “Sinim” here; the Dead Sea Scrolls read “Syene,” a location in Egypt associated with modern Aswan. A number of recent translations adopt this reading: “Syene” (NAB, NRSV); “Aswan” (NIV); “Egypt” (NLT).

[49:13]  ³³ tn Or “O heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[49:13]  ³⁴ tn Heb “his” (so KJV, NAB, NASB, NIV, NRSV).

[49:14]  ³⁵ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

[49:15]  ³⁶ tn Heb “her suckling”; NASB “her nursing child.”

[49:15]  ³⁷ tn Heb “so as not to have compassion on the son of her womb?”

[49:15]  ³⁸ tn Heb “these” (so ASV, NASB).

[49:15]  ³⁹ sn The argument of v. 15 seems to develop as follows: The Lord has an innate attachment to Zion, just like a mother does for her infant child. But even if mothers were to suddenly abandon their children, the Lord would never forsake Zion. In other words, the Lord’s attachment to Zion is like a mother’s attachment to her infant child, but even stronger.

[49:16]  ⁴⁰ tn Heb “you.” Here the pronoun is put by metonymy for the person’s name.

[49:18]  ⁴¹ tn Heb “Lift up around your eyes and see.”

[49:19]  ⁴² tn Heb “Indeed your ruins and your desolate places, and the land of your destruction.” This statement is abruptly terminated in the Hebrew text and left incomplete.

[49:20]  ⁴³ tn Heb “me.” The singular is collective.

[49:20]  ⁴⁴ tn Heb “draw near to me so I can dwell.”

[49:21]  ⁴⁵ tn Heb “and you will say in your heart.”

[49:21]  ⁴⁶ tn Or “exiled and thrust away”; NIV “exiled and rejected.”

[49:23]  ⁴⁷ tn Heb “your,” but Zion here stands by metonymy for her children (see v. 22b).

[49:23]  ⁴⁸ tn Heb “you.” See the preceding note.

[49:23]  ⁴⁹ tn Or “at your feet” (NAB, NIV); NLT “from your feet.”

[49:24]  ⁵⁰ tc The Hebrew text has צָדִיק (tsadiq, “a righteous [one]”), but this makes no sense in the parallelism. The Qumran scroll 1QIsa^a reads correctly עריץ (“violent [one], tyrant”; see v. 25).

[49:26]  ⁵¹ sn Verse 26a depicts siege warfare and bloody defeat. The besieged enemy will be so starved they will their own flesh. The bloodstained bodies lying on the blood-soaked battle site will look as if they collapsed in drunkenness.

[49:26]  ⁵² tn Heb “flesh” (so KJV, NASB).

[49:26]  ⁵³ tn Heb “your redeemer.” See the note at 41:14.

[49:26]  ⁵⁴ tn Heb “the powerful [one] of Jacob.” See 1:24.

[50:1]  ⁵⁵ sn The Lord challenges the exiles (Zion’s children) to bring incriminating evidence against him. The rhetorical questions imply that Israel accused the Lord of divorcing his wife (Zion) and selling his children (the Israelites) into slavery to pay off a debt.

[50:1]  ⁵⁶ sn The Lord admits that he did sell the Israelites, but it was because of their sins, not because of some debt he owed. If he had sold them to a creditor, they ought to be able to point him out, but the preceding rhetorical question implies they would not be able to do so.

[50:1]  ⁵⁷ sn The Lord admits he did divorce Zion, but that too was the result of the nation’s sins. The force of the earlier rhetorical question comes into clearer focus now. The question does not imply that a certificate does not exist and that no divorce occurred. Rather, the question asks for the certificate to be produced so the accuser can see the reason for the divorce in black and white. The Lord did not put Zion away arbitrarily.

[50:2]  ⁵⁸ sn The present tense translation of the verbs assumes that the Lord is questioning why Israel does not attempt to counter his arguments. Another possibility is to take the verbs as referring to past events: “Why did no one meet me when I came? Why did no one answer when I called?” In this case the Lord might be asking why Israel rejected his calls to repent and his offer to deliver them.

[50:2]  ⁵⁹ tn Heb “short” (so NAB, NASB, NIV).

[50:2]  ⁶⁰ tn Or “ransom” (NAB, NASB, NIV).

[50:2]  ⁶¹ tn Heb “with my rebuke.”

[50:2]  ⁶² tn Heb “the fish stink from lack of water and die from thirst.”

[50:4]  ⁶³ tn Heb “has given to me a tongue of disciples.”

[50:4]  ⁶⁴ tc Heb “to know [?] the weary with a word.” Comparing it with Arabic and Aramaic cognates yields the meaning of “help, sustain.” Nevertheless, the meaning of עוּת (’ut) is uncertain. The word occurs only here in the OT (see BDB 736 s.v.). Various scholars have suggested an emendation to עָנוֹת (’anot) from עָנָה (’anah, “answer”): “so that I know how to respond kindly to the weary.” Since the Qumran scroll 1QIsa^a and the Vulgate support the MT reading, that reading is retained.

[50:4]  ⁶⁵ tn Heb “he arouses for me an ear, to hear like disciples.”

[50:5]  ⁶⁶ tn Or perhaps, “makes me obedient.” The text reads literally, “has opened for me an ear.”

[50:6]  ⁶⁷ tn Or perhaps, “who beat [me].”

[50:7]  ⁶⁸ tn Heb “Therefore I set my face like flint.”

[50:8]  ⁶⁹ tn Heb “Let us stand together!”

[50:8]  ⁷⁰ tn Heb “Who is the master of my judgment?”

[50:8]  ⁷¹ tn Heb “let him approach me”; NAB, NIV “Let him confront me.”

[50:10]  ⁷² tn Heb “[who] listens to the voice of his servant?” The interrogative is understood by ellipsis (note the preceding line).

[50:10]  ⁷³ tn The plural indicates degree. Darkness may refer to exile and/or moral evil.

[50:11]  ⁷⁴ tc Several more recent commentators have proposed an emendation of מְאַזְּרֵי (mÿ’azzÿre, “who put on”) to מְאִירִי (mÿ’iri, “who light”). However, both Qumran scrolls of Isaiah and the Vulgate support the MT reading (cf. NIV, ESV).

[50:11]  ⁷⁵ tn On the meaning of זִיקוֹת (ziqot, “flaming arrows”), see HALOT 268 s.v. זִיקוֹת.

[50:11]  ⁷⁶ tn The imperative is probably rhetorical and has a predictive force.

[50:11]  ⁷⁷ tn Or perhaps, “flame” (so ASV).

[50:11]  ⁷⁸ sn Perhaps the servant here speaks to his enemies and warns them that they will self-destruct.

[50:11]  ⁷⁹ tn Heb “from my hand” (so NAB, NASB, NIV, NRSV).

[50:11]  ⁸⁰ sn The imagery may be that of a person who becomes ill and is forced to lie down in pain on a sickbed. Some see this as an allusion to a fiery place of damnation because of the imagery employed earlier in the verse.

[51:1]  ⁸¹ tn Or “righteousness” (KJV, NASB, NIV, NRSV); NAB “justice”; NLT “hope for deliverance.”

[51:1]  ⁸² tn Heb “the excavation of the hole.”

[51:1]  ⁸³ sn The “rock” and “quarry” refer here to Abraham and Sarah, the progenitors of the nation.

[51:2]  ⁸⁴ sn Although Abraham and Sarah are distant ancestors of the people the prophet is addressing, they are spoken of as the immediate parents.

[51:2]  ⁸⁵ tn Heb “one”; NLT “was alone”; TEV “was childless.”

[51:2]  ⁸⁶ tn “Bless” may here carry the sense of “endue with potency, reproductive power.” See Gen 1:28.

[51:2]  ⁸⁷ tn Heb “and I made him numerous.”

[51:3]  ⁸⁸ tn Heb “found in” (so NAB, NASB, NIV, NRSV).

[51:4]  ⁸⁹ tn Or “certainly.”

[51:4]  ⁹⁰ tn Heb “instruction [or “a law”] will go out from me.”

[51:4]  ⁹¹ tn Heb “and my justice for a light to the nations I will cause to rest.”

[51:5]  ⁹² tn Heb “my righteousness [or “vindication”] is near.”

[51:5]  ⁹³ tn Heb “my deliverance goes forth.”

[51:5]  ⁹⁴ tn Heb “and my arms will judge [on behalf of] nations.”

[51:5]  ⁹⁵ tn Or “islands” (NIV); TEV “Distant lands.”

[51:5]  ⁹⁶ tn Heb “for my arm” (so NIV, NRSV).

[51:6]  ⁹⁷ tn Heb “will be torn in pieces.” The perfect indicates the certitude of the event, from the Lord’s rhetorical perspective.

[51:6]  ⁹⁸ tn Heb “my deliverance.” The same Hebrew word can also be translated “salvation” (so KJV, NAB, NASB, NIV, NRSV, NLT); cf. CEV “victory.”

[51:6]  ⁹⁹ tn Heb “my righteousness [or “vindication”].”

[51:6]  ¹⁰⁰ tn Heb “will not be shattered [or “dismayed”].”

[51:7]  ¹⁰¹ tn Heb “people (who have) my law in their heart.”

[51:8]  ¹⁰² tn Heb “my vindication”; many English versions “my righteousness”; NRSV, TEV “my deliverance”; CEV “my victory.”

[51:9]  ¹⁰³ tn The arm of the Lord is a symbol of divine military power. Here it is personified and told to arouse itself from sleep and prepare for action.

[51:9]  ¹⁰⁴ tn Heb “Are you not the one who smashed?” The feminine singular forms agree grammatically with the feminine noun “arm.” The Hebrew text has ַהמַּחְצֶבֶת (hammakhtsevet), from the verbal root חָצַב (khatsav, “hew, chop”). The Qumran scroll 1QIsa^a has, probably correctly, המחצת, from the verbal root מָחַץ (makhats, “smash”) which is used in Job 26:12 to describe God’s victory over “the Proud One.”

[51:9]  ¹⁰⁵ tn This title (רַהַב, rahav, “proud one”) is sometimes translated as a proper name: “Rahab” (cf. NAB, NASB, NIV, NRSV). It is used here of a symbolic sea monster, known elsewhere in the Bible and in Ugaritic myth as Leviathan. This sea creature symbolizes the forces of chaos that seek to destroy the created order. In the Bible “the Proud One” opposes God’s creative work, but is defeated (see Job 26:12; Ps 89:10). Here the title refers to Pharaoh’s Egyptian army that opposed Israel at the Red Sea (see v. 10, and note also Isa 30:7 and Ps 87:4, where the title is used of Egypt).

[51:9]  ¹⁰⁶ tn The words “did you not” are understood by ellipsis (note the preceding line). The rhetorical questions here and in v. 10 expect the answer, “Yes, you certainly did!”

[51:9]  ¹⁰⁷ tn Hebrew תַּנִּין (tannin) is another name for the symbolic sea monster. See the note at 27:1. In this context the sea creature represents Egypt. See the note on the title “Proud One” earlier in this verse.

[51:10]  ¹⁰⁸ tn The Hebrew text reads literally, “Are you not the one who dried up the sea, the waters of the great deep, who made…?”

[51:10]  ¹⁰⁹ tn Heb “the redeemed” (so ASV, NASB, NIV, NRSV); KJV “the ransomed.”

[51:11]  ¹¹⁰ tn Heb “[will be] on their head[s].” “Joy” may be likened here to a crown (cf. 2 Sam 1:10). The statement may also be an ironic twist on the idiom “earth/dust on the head” (cf. 2 Sam 1:2; 13:19; 15:32; Job 2:12), referring to a mourning practice.

[51:11]  ¹¹¹ tn Heb “overtake” (so NIV); NASB “they will obtain.”

[51:11]  ¹¹² tn Heb “grief and groaning will flee.”

[51:12]  ¹¹³ tc The plural suffix should probably be emended to the second masculine singular (which is used in v. 13). The final mem (ם) is probably dittographic; note the mem at the beginning of the next word.

[51:12]  ¹¹⁴ tn Heb “Who are you that you are afraid of man who dies, and of the son of man who [as] grass is given up?” The feminine singular forms should probably be emended to the masculine singular (see v. 13). They have probably been influenced by the construction אַתְּ־הִיא (’at-hi’) in vv. 9-10.

[51:13]  ¹¹⁵ tn Heb “and that you forget.”

[51:13]  ¹¹⁶ tn Or “the heavens” (also in v. 16). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[51:13]  ¹¹⁷ tn Heb “and that you tremble constantly all the day.”

[51:13]  ¹¹⁸ tn The question anticipates the answer, “Ready to disappear!” See v. 14.

[51:14]  ¹¹⁹ tn Heb “who is stooped over” (under a burden).

[51:14]  ¹²⁰ tn Heb “the pit” (so KJV); ASV, NAB “die and go down into the pit”; NASB, NIV “dungeon”; NCV “prison.”

[51:14]  ¹²¹ tn Heb “he will not lack his bread.”

[51:16]  ¹²² tn The addressee (second masculine singular, as in vv. 13, 15) in this verse is unclear. The exiles are addressed in the immediately preceding verses (note the critical tone of vv. 12-13 and the reference to the exiles in v. 14). However, it seems unlikely that they are addressed in v. 16, for the addressee appears to be commissioned to tell Zion, who here represents the restored exiles, “you are my people.” The addressee is distinct from the exiles. The language of v. 16a is reminiscent of 49:2 and 50:4, where the Lord’s special servant says he is God’s spokesman and effective instrument. Perhaps the Lord, having spoken to the exiles in vv. 1-15, now responds to this servant, who spoke just prior to this in 50:4-11.

[51:16]  ¹²³ tn Heb “I place my words in your mouth.”

[51:16]  ¹²⁴ tn Heb “with the shadow of my hand.”

[51:16]  ¹²⁵ tc The Hebrew text has לִנְטֹעַ (lintoa’, “to plant”). Several scholars prefer to emend this form to לִנְטֹת (lintot) from נָטָה (natah, “to stretch out”); see v. 13, as well as 40:22; 42:5; 44:24; 45:12; cf. NAB, NCV, NRSV. However, since the Qumran scroll 1QIsa^a, LXX (and Aquila and Symmachus), and Vulgate support the MT reading, there is no need to emend the form. The interpretation is clear enough: Yahweh fixed the sky in its place.

[51:16]  ¹²⁶ tn The infinitives in v. 16b are most naturally understood as indicating the purpose of the divine actions described in v. 16a. The relationship of the third infinitive to the commission is clear enough – the Lord has made the addressee (his special servant?) his spokesman so that the latter might speak encouraging words to those in Zion. But how do the first two infinitives relate? The text seems to indicate that the Lord has commissioned the addressee so that the latter might create the universe! Perhaps creation imagery is employed metaphorically here to refer to the transformation that Jerusalem will experience (see 65:17-18).

[51:17]  ¹²⁷ tn Heb “[you] who have drunk from the hand of the Lord the cup of his anger.”

[51:17]  ¹²⁸ tn Heb “the goblet, the cup [that causes] staggering, you drank, you drained.”

[51:19]  ¹²⁹ tc The Hebrew text has אֲנַחֲמֵךְ (’anakhamekh), a first person form, but the Qumran scroll 1QIsa^a reads correctly יִנַחֲמֵךְ (yinakhamekh), a third person form.

[51:20]  ¹³⁰ tn Heb “those who are full of the anger of the Lord, the shout [or “rebuke”] of your God.”

[51:22]  ¹³¹ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

[51:22]  ¹³² tn Heb “the cup of [= that causes] staggering” (so ASV, NAB, NRSV); NASB “the cup of reeling.”

[51:22]  ¹³³ tn Heb “the goblet of the cup of my anger.”

[51:23]  ¹³⁴ tn That is, to make them drink it.

[52:1]  ¹³⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[52:2]  ¹³⁶ tn Heb “Shake yourself free from the dirt.”

[52:2]  ¹³⁷ tc The Hebrew text has שְּׂבִי (shÿvi), which some understand as a feminine singular imperative from יָשַׁב (yashav, “sit”). The LXX, Vulgate, Syriac, and the Targum support the MT reading (the Qumran scroll 1QIsa^a does indirectly). Some interpret this to mean “take your throne”: The Lord exhorts Jerusalem to get up from the dirt and sit, probably with the idea of sitting in a place of honor (J. N. Oswalt, Isaiah [NICOT], 2:361). However, the form is likely a corruption of שְׁבִיָּה (shÿviyyah, “captive”), which appears in the parallel line.

[52:5]  ¹³⁸ tn Heb “and now what [following the marginal reading (Qere)] to me here?”

[52:5]  ¹³⁹ tn The verb appears to be a Hiphil form from the root יָלַל (yalal, “howl”), perhaps here in the sense of “mock.” Some emend the form to יְהוֹלָּלוֹ (yÿhollalo) and understand a Polel form of the root הָלַל meaning here “mock, taunt.”

[52:5]  ¹⁴⁰ tn The verb is apparently a Hitpolal form (with assimilated tav, ת) from the root נָאַץ (na’ats), but GKC 151-52 §55.b explains it as a mixed form, combining Pual and Hitpolel readings.

[52:6]  ¹⁴¹ tn The verb is understood by ellipsis (note the preceding line).

[52:6]  ¹⁴² tn Heb “in that day” (so KJV, NASB, NIV, NRSV).

[52:7]  ¹⁴³ tn Heb “How delightful on the mountains.”

[52:7]  ¹⁴⁴ tn Or “has become king.” When a new king was enthroned, his followers would give this shout. For other examples of this enthronement formula (Qal perfect 3rd person masculine singular מָלַךְ [malakh], followed by the name of the king), see 2 Sam 15:10; 1 Kgs 1:11, 13, 18; 2 Kgs 9:13. The Lord is an eternal king, but here he is pictured as a victorious warrior who establishes his rule from Zion.

[52:8]  ¹⁴⁵ tn קוֹל (qol, “voice”) is used at the beginning of the verse as an interjection.

[52:8]  ¹⁴⁶ tn Heb “eye in eye”; KJV, ASV “eye to eye”; NAB “directly, before their eyes.”

[52:9]  ¹⁴⁷ tn Or “redeems.” See the note at 41:14.

[52:10]  ¹⁴⁸ tn Heb “lays bare”; NLT “will demonstrate.”

[52:10]  ¹⁴⁹ tn Heb “his holy arm.” This is a metonymy for his power.

[52:10]  ¹⁵⁰ tn Heb “the remote regions,” which here stand for the extremities and everything in between.

[52:10]  ¹⁵¹ tn Heb “the deliverance of our God.” “God” is a subjective genitive here.

[52:11]  ¹⁵² tn Heb “the vessels of the Lord” (so KJV, NAB).

[52:12]  ¹⁵³ tn Heb “or go in flight”; NAB “leave in headlong flight.”

[52:13]  ¹⁵⁴ tn Heb “act wisely,” which by metonymy means “succeed.”

[52:13]  ¹⁵⁵ tn This piling up of synonyms emphasizes the degree of the servant’s coming exaltation.

[52:14]  ¹⁵⁶ tn Some witnesses read “him,” which is more consistent with the context, where the servant is spoken about, not addressed. However, it is possible that the Lord briefly addresses the servant here. The present translation assumes the latter view and places the phrase in parentheses.

[52:14]  ¹⁵⁷ tn Heb “such was the disfigurement.” The noun מִשְׁחַת (mishkhat) occurs only here. It may be derived from the verbal root שָׁחַת (shakhat, “be ruined”; see BDB 1007-8 s.v. שָׁחַת). The construct form appears here before a prepositional phrase (cf. GKC 421 §130.a).

[52:14]  ¹⁵⁸ tn Heb “from a man his appearance.” The preposition מִן (min) here carries the sense “away from,” i.e., “so as not to be.” See BDB 583 s.v.

[52:15]  ¹⁵⁹ tn Heb “and his form from the sons of men.” The preposition מִן (min) here carries the sense “away from,” i.e., “so as not to be.”

[52:15]  ¹⁶⁰ tn This statement completes the sentence begun in v. 14a. The introductory כֵּן (ken) answers to the introductory כַּאֲשֶׁר (ka’asher) of v. 14a. Verses 14b-15a are parenthetical, explaining why many were horrified.

[52:15]  ¹⁶¹ tn Traditionally the verb יַזֶּה (yazzeh, a Hiphil stem) has been understood as a causative of נָזָה (nazah, “spurt, spatter”) and translated “sprinkle.” In this case the passage pictures the servant as a priest who “sprinkles” (or spiritually cleanses) the nations. Though the verb נָזָה does occur in the Hiphil with the meaning “sprinkle,” the usual interpretation is problematic. In all other instances where the object or person sprinkled is indicated, the verb is combined with a preposition. This is not the case in Isaiah 52:15, unless one takes the following עָלָיו (’alayv, “on him”) with the preceding line. But then one would have to emend the verb to a plural, make the nations the subject of the verb “sprinkle,” and take the servant as the object. Consequently some interpreters doubt the cultic idea of “sprinkling” is present here. Some emend the text; others propose a homonymic root meaning “spring, leap,” which in the Hiphil could mean “cause to leap, startle” and would fit the parallelism of the verse nicely.

[52:15]  ¹⁶² tn Heb “Because of him kings will shut their mouths,” i.e., be speechless.

[53:1]  ¹⁶³ tn The perfect has a hypothetical force in this rhetorical question. For another example, see Gen 21:7.

[53:1]  ¹⁶⁴ sn The speaker shifts here from God to an unidentified group (note the first person plural pronouns throughout vv. 1-6). The content of the speech suggests that the prophet speaks here as representative of the sinful nation Israel. The group acknowledges its sin and recognizes that the servant suffered on their behalf.

[53:1]  ¹⁶⁵ tn The first half of v. 1 is traditionally translated, “Who has believed our report?” or “Who has believed our message?” as if the group speaking is lamenting that no one will believe what they have to say. But that doesn’t seem to be the point in this context. Here the group speaking does not cast itself in the role of a preacher or evangelist. No, they are repentant sinners, who finally see the light. The phrase “our report” can mean (1) the report which we deliver, or (2) the report which was delivered to us. The latter fits better here, where the report is most naturally taken as the announcement that has just been made in 52:13-15.

[53:1]  ¹⁶⁶ tn Heb “to whom” (so KJV, NASB, NIV, NRSV).

[53:1]  ¹⁶⁷ tn Heb “the arm of the Lord.” The “arm of the Lord” is a metaphor of military power; it pictures the Lord as a warrior who bares his arm, takes up his weapon, and crushes his enemies (cf. 51:9-10; 63:5-6). But Israel had not seen the Lord’s military power at work in the servant.

[53:2]  ¹⁶⁸ tn Heb “before him.” Some suggest an emendation to “before us.” If the third singular suffix of the Hebrew text is retained, it probably refers to the Lord (see v. 1b). For a defense of this reading, see R. Whybray, Isaiah 40-66 (NCBC), 173-74.

[53:2]  ¹⁶⁹ sn The metaphor in this verse suggests insignificance.

[53:2]  ¹⁷⁰ tn Heb “that we might see him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.

[53:2]  ¹⁷¹ tn Heb “that we should desire him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.

[53:3]  ¹⁷² tn Heb “lacking of men.” If the genitive is taken as specifying (“lacking with respect to men”), then the idea is that he lacked company because he was rejected by people. Another option is to take the genitive as indicating genus or larger class (i.e., “one lacking among men”). In this case one could translate, “he was a transient” (cf. the use of חָדֵל [khadel] in Ps 39:5 HT [39:4 ET]).

[53:3]  ¹⁷³ tn Heb “like a hiding of the face from him,” i.e., “like one before whom the face is hidden” (see BDB 712 s.v. מַסְתֵּר).

[53:3]  ¹⁷⁴ sn The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.

[53:4]  ¹⁷⁵ sn Illness and pain stand by metonymy (or perhaps as metaphors) for sin and its effects, as vv. 11-12 make clear.

[53:4]  ¹⁷⁶ tn The words “for something he had done” are supplied in the translation for clarification. The group now realizes he suffered because of his identification with them, not simply because he was a special target of divine anger.

[53:5]  ¹⁷⁷ tn The preposition מִן (min) has a causal sense (translated “because of”) here and in the following clause.

[53:5]  ¹⁷⁸ tn Heb “the punishment of our peace [was] on him.” שָׁלוֹם (shalom, “peace”) is here a genitive of result, i.e., “punishment that resulted in our peace.”

[53:5]  ¹⁷⁹ sn Continuing to utilize the imagery of physical illness, the group acknowledges that the servant’s willingness to carry their illnesses (v. 4) resulted in their being healed. Healing is a metaphor for forgiveness here.

[53:6]  ¹⁸⁰ tn Elsewhere the Hiphil of פָגַע (paga’) means “to intercede verbally” (Jer 15:11; 36:25) or “to intervene militarily” (Isa 59:16), but neither nuance fits here. Apparently here the Hiphil is the causative of the normal Qal meaning, “encounter, meet, touch.” The Qal sometimes refers to a hostile encounter or attack; when used in this way the object is normally introduced by the preposition -בְּ (bet, see Josh 2:16; Judg 8:21; 15:12, etc.). Here the causative Hiphil has a double object – the Lord makes “sin” attack “him” (note that the object attacked is introduced by the preposition -בְּ. In their sin the group was like sheep who had wandered from God’s path. They were vulnerable to attack; the guilt of their sin was ready to attack and destroy them. But then the servant stepped in and took the full force of the attack.

[53:7]  ¹⁸¹ tn The translation assumes the Niphal is passive; another option is take the clause (note the subject + verb pattern) as concessive and the Niphal as reflexive, “though he humbled himself.”

[53:7]  ¹⁸² sn This verse emphasizes the servant’s silent submission. The comparison to a sheep does not necessarily suggest a sacrificial metaphor. Sheep were slaughtered for food as well as for sacrificial rituals, and טֶבַח (tevakh) need not refer to sacrificial slaughter (see Gen 43:16; Prov 7:22; 9:2; Jer 50:27; note also the use of the related verb in Exod 21:37; Deut 28:31; 1 Sam 25:11).

[53:8]  ¹⁸³ tn The precise meaning of this line is uncertain. The present translation assumes that מִן (min) here has an instrumental sense (“by, through”) and understands עֹצֶר וּמִמִּשְׁפָּט (’otser umimmishpat, “coercion and legal decision”) as a hendiadys meaning “coercive legal decision,” thus “an unjust trial.” Other interpretive options include: (1) “without [for this sense of מִן, see BDB 578 s.v. 1.b] hindrance and proper judicial process,” i.e., “unfairly and with no one to defend him,” (2) “from [in the sense of “after,” see BDB 581 s.v. 4.b] arrest and judgment.”

[53:8]  ¹⁸⁴ tn Heb “and his generation, who considers?” (NASB similar). Some understand “his generation” as a reference to descendants. In this case the question would suggest that he will have none. However, אֶת (’et) may be taken here as specifying a new subject (see BDB 85 s.v. I אֵת 3). If “his generation” refers to the servant’s contemporary generation, one may then translate, “As for his contemporary generation, who took note?” The point would be that few were concerned about the harsh treatment he received.

[53:8]  ¹⁸⁵ sn The “land of the living” is an idiom for the sphere where people live, in contrast to the underworld realm of the dead. See, for example, Ezek 32:23-27.

[53:8]  ¹⁸⁶ tn The Hebrew text reads “my people,” a reading followed by most English versions, but this is problematic in a context where the first person plural predominates, and where God does not appear to speak again until v. 11b. Therefore, it is preferable to read with the Qumran scroll 1QIsa^a עמו (“his people”). In this case, the group speaking in these verses is identified as the servant’s people (compare פְּשָׁעֵנוּ [pÿsha’enu, “our rebellious deeds”] in v. 5 with פֶּשַׁע עַמִּי [pesha’ ’ammi, “the rebellion of his people”] in v. 8).

[53:9]  ¹⁸⁷ tn Heb “one assigned his grave with criminals.” The subject of the singular is impersonal; English typically uses “they” in such constructions.

[53:9]  ¹⁸⁸ tn This line reads literally, “and with the rich in his death.” בְּמֹתָיו (bÿmotayv) combines a preposition, a plural form of the noun מוֹת (mot), and a third masculine singular suffix. The plural of the noun is problematic and the יו may be the result of virtual dittography. The form should probably be emended to בָּמָתוֹ (bamato, singular noun). The relationship between this line and the preceding one is uncertain. The parallelism appears to be synonymous (note “his grave” and “in his death”), but “criminals” and “the rich” hardly make a compatible pair in this context, for they would not be buried in the same kind of tomb. Some emend עָשִׁיר (’ashir, “rich”) to עָשֵׂי רָע (’ase ra’, “doers of evil”) but the absence of the ayin (ע) is not readily explained in this graphic environment. Others suggest an emendation to שְׂעִירִים (sÿ’irim, “he-goats, demons”), but the meaning in this case is not entirely transparent and the proposal assumes that the form suffered from both transposition and the inexplicable loss of a final mem. Still others relate עָשִׁיר (’ashir) to an alleged Arabic cognate meaning “mob.” See HALOT 896 s.v. עָשִׁיר. Perhaps the parallelism is antithetical, rather than synonymous. In this case, the point is made that the servant’s burial in a rich man’s tomb, in contrast to a criminal’s burial, was appropriate, for he had done nothing wrong.

[53:9]  ¹⁸⁹ tn If the second line is antithetical, then עַל (’al) is probably causal here, explaining why the servant was buried in a rich man’s tomb, rather than that of criminal. If the first two lines are synonymous, then עַל is probably concessive: “even though….”

[53:10]  ¹⁹⁰ tn The meaning of this line is uncertain. It reads literally, “if you/she makes, a reparation offering, his life.” The verb תָּשִׂים (tasim) could be second masculine singular,in which case it would have to be addressed to the servant or to God. However, the servant is only addressed once in this servant song (see 52:14a), and God either speaks or is spoken about in this servant song; he is never addressed. Furthermore, the idea of God himself making a reparation offering is odd. If the verb is taken as third feminine singular, then the feminine noun נֶפֶשׁ (nefesh) at the end of the line is the likely subject. In this case one can take the suffixed form of the noun as equivalent to a pronoun and translate, “if he [literally, “his life”] makes a reparation offering.”

[53:10]  ¹⁹¹ sn The idiomatic and stereotypical language emphasizes the servant’s restoration to divine favor. Having numerous descendants and living a long life are standard signs of divine blessing. See Job 42:13-16.

[53:11]  ¹⁹² tn Heb “he will be satisfied by his knowledge,” i.e., “when he knows.” The preposition is understood as temporal and the suffix as a subjective genitive. Some take בְּדַעְתּוֹ (bÿda’to, “by his knowledge”) with what follows and translate “by knowledge of him,” understanding the preposition as instrumental and the suffix as objective.

[53:11]  ¹⁹³ sn The song ends as it began (cf. 52:13-15), with the Lord announcing the servant’s vindication and exaltation.

[53:11]  ¹⁹⁴ tn Heb “he will acquit, a righteous one, my servant, many.” צַדִּיק (tsadiq) may refer to the servant, but more likely it is dittographic (note the preceding verb יַצְדִּיק, yatsdiq). The precise meaning of the verb (the Hiphil of צָדַק, tsadaq) is debated. Elsewhere the Hiphil is used at least six times in the sense of “make righteous” in a legal sense, i.e., “pronounce innocent, acquit” (see Exod 23:7; Deut 25:1; 1 Kgs 8:32 = 2 Chr 6:23; Prov 17:15; Isa 5:23). It can also mean “render justice” (as a royal function, see 2 Sam 15:4; Ps 82:3), “concede” (Job 27:5), “vindicate” (Isa 50:8), and “lead to righteousness” (by teaching and example, Dan 12:3). The preceding context and the next line suggest a legal sense here. Because of his willingness to carry the people’s sins, the servant is able to “acquit” them.

[53:11]  ¹⁹⁵ tn The circumstantial clause (note the vav [ו] + object + subject + verb pattern) is understood as causal here. The prefixed verb form is either a preterite or an imperfect used in a customary manner.

[53:12]  ¹⁹⁶ tn Scholars have debated the precise meaning of the term רַבִּים (rabbim) that occurs five times in this passage (Isa 52:14, 15; 53:11, 12 [2x]). Its two broad categories of translation are “much”/“many” and “great” (HALOT 1171-72 s.v. I רַב). Unlike other Hebrew terms for might or strength, this term is linked with numbers or abundance. In all sixteen uses outside of Isaiah 52:13-53:12 (articular and plural) it signifies an inclusive meaning: “the majority” or “the multitude” (J. Jeremias, TDNT 6:536-37). This term occurs in parallelism with עֲצוּמִים (’atsumim), which normally signifies “numerous” or “large” or “powerful” (through large numbers). Like רַבִּים (rabbim), it refers to greatness in numbers (cf. Deut 4:38; 7:1; 9:1; 11:34). It emphasizes the multitudes with whom the Servant will share the spoil of his victory. As J. Olley wrote: “Yahweh has won the victory and vindicates his Servant, giving to him many subservient people, together with their spoils. These numerous peoples in turn receive blessing, sharing in the “peace” resulting from Yahweh’s victory and the Servant’s suffering” (John W. Olley, “‘The Many’: How Is Isa 53,12a to Be Understood,” Bib 68 [1987]: 330-56).

[53:12]  ¹⁹⁷ sn The servant is compared here to a warrior who will be richly rewarded for his effort and success in battle.

[53:12]  ¹⁹⁸ tn Heb “because he laid bare his life”; traditionally, ASV “because he (+ hath KJV) poured out his soul (life NIV) unto death.”

[53:12]  ¹⁹⁹ tn The Hiphil of פָּגַע (paga’) can mean “cause to attack” (v. 6), “urge, plead verbally” (Jer 15:11; 36:25), or “intervene militarily” (Isa 59:16). Perhaps the third nuance fits best here, for military imagery is employed in the first two lines of the verse.

[54:2]  ²⁰⁰ tn Heb “the curtains of our dwelling places let them stretch out.”

[54:2]  ²⁰¹ tn Heb “your stakes strengthen.”

[54:3]  ²⁰² tn Or “take possession of”; NAB “shall dispossess.”

[54:4]  ²⁰³ tn Or “embarrassed”; NASB “humiliated…disgraced.”

[54:4]  ²⁰⁴ tn Another option is to translate, “the disgrace of our widowhood” (so NRSV). However, the following context (vv. 6-7) refers to Zion’s husband, the Lord, abandoning her, not dying. This suggests that an אַלְמָנָה (’almanah) was a woman who had lost her husband, whether by death or abandonment.

[54:5]  ²⁰⁵ tn Or “redeemer.” See the note at 41:14.

[54:5]  ²⁰⁶ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[54:6]  ²⁰⁷ tn Heb “like a woman abandoned and grieved in spirit.”

[54:7]  ²⁰⁸ tn Or “forsook” (NASB).

[54:8]  ²⁰⁹ tn According to BDB 1009 s.v. שֶׁטֶף the noun שֶׁצֶף here is an alternate form of שֶׁטֶף (shetef, “flood”). Some relate the word to an alleged Akkadian cognate meaning “strength.”

[54:8]  ²¹⁰ tn Heb “I hid my face from you.”

[54:8]  ²¹¹ tn Or “redeemer.” See the note at 41:14.

[54:9]  ²¹² tc The Hebrew text reads literally, “For [or “indeed”] the waters of Noah [is] this to me.” כִּי־מֵי (ki-me, “for the waters of”) should be emended to כְּמֵי (kÿmey, “like the days of”), which is supported by the Qumran scroll 1QIsa^a and all the ancient versions except LXX.

[54:9]  ²¹³ tn Heb “the waters of Noah” (so NAB, NIV, NRSV).

[54:10]  ²¹⁴ tn Heb “peace” (so many English versions); NLT “of blessing.”

[54:11]  ²¹⁵ tn Or, more literally, “windblown, storm tossed.”

[54:12]  ²¹⁶ tn Perhaps, “rubies” (so ASV, NAB, NIV, NRSV, NLT).

[54:12]  ²¹⁷ tn On the meaning of אֶקְדָּח (’eqdakh), which occurs only here, see HALOT 82 s.v.

[54:12]  ²¹⁸ tn Heb “border” (so ASV); NASB “your entire wall.”

[54:12]  ²¹⁹ tn Heb “delightful”; KJV “pleasant.”

[54:13]  ²²⁰ tn Heb “and great [will be] the peace of your sons.”

[54:14]  ²²¹ tn Heb “in righteousness [or “vindication”] you will be established.” The precise meaning of צְדָקָה (tsÿdaqah) here is uncertain. It could mean “righteousness, justice,” indicating that the city will be a center for justice. But the context focuses on deliverance, suggesting that the term means “deliverance, vindication” here.

[54:14]  ²²² tn Heb “Be far from oppression!” The imperative is used here in a rhetorical manner to express certainty and assurance. See GKC 324 §110.c.

[54:14]  ²²³ tn Heb “from terror.” The rhetorical command, “be far” is understood by ellipsis here. Note the preceding context.

[54:14]  ²²⁴ tn Heb “it,” i.e., the “terror” just mentioned.

[54:15]  ²²⁵ tn The infinitive absolute precedes the finite verb here for emphasis.

[54:15]  ²²⁶ tn Heb “will fall over you.” The expression נָפַל עַל (nafal ’al) can mean “attack,” but here it means “fall over to,” i.e., “surrender to.”

[54:16]  ²²⁷ tn Heb “who brings out an implement for his work.”

[54:17]  ²²⁸ tn Heb “and every tongue that rises up for judgment with you will prove to be guilty.”

[54:17]  ²²⁹ tn Heb “this is the inheritance of the servants of the Lord, and their vindication from me.”

[55:1]  ²³⁰ 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]  ²³¹ 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]  ²³² tn Heb “for what is not food.”

[55:2]  ²³³ tn The interrogative particle and the verb “spend” are understood here by ellipsis (note the preceding line).

[55:2]  ²³⁴ tn Heb “your labor,” which stands by metonymy for that which one earns.

[55:2]  ²³⁵ tn The infinitive absolute follows the imperative and lends emphasis to the exhortation.

[55:2]  ²³⁶ tn Heb “good” (so NASB, NIV, NRSV).

[55:2]  ²³⁷ tn Heb “Let your appetite delight in fine food.”

[55:3]  ²³⁸ tn The jussive with vav (ו) conjunctive following the imperative indicates purpose/result.

[55:3]  ²³⁹ tn Or “an eternal covenant with.”

[55:3]  ²⁴⁰ 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]  ²⁴¹ 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]  ²⁴² 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]  ²⁴³ tn Heb “a nation,” but the singular is collective here, as the plural verbs that follow indicate.

[55:5]  ²⁴⁴ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[55:6]  ²⁴⁵ tn Heb “while he allows himself to be found.” The Niphal form has a tolerative force here.

[55:7]  ²⁴⁶ tn Heb “Let the wicked one abandon his way.” The singular is collective.

[55:7]  ²⁴⁷ tn Heb “and the man of evil his thoughts.” The singular is collective.

[55:7]  ²⁴⁸ tn Heb “let him return.” The singular is collective, meaning “let them.”

[55:7]  ²⁴⁹ tn The imperfect with vav (ו) conjunctive after the jussive indicates purpose/result.

[55:7]  ²⁵⁰ 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]  ²⁵¹ tn Or “For” (KJV, NAB, NASB, NIV).

[55:8]  ²⁵² tn Or “thoughts” (so many English versions).

[55:8]  ²⁵³ tn Heb “are not.” “Like” is interpretive, but v. 9 indicates that a comparison is in view.

[55:8]  ²⁵⁴ tn Heb “ways” (so many English versions).

[55:8]  ²⁵⁵ tn Heb “are not.” “Like” is interpretive, but v. 9 indicates that a comparison is in view.

[55:9]  ²⁵⁶ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[55:9]  ²⁵⁷ tn Heb “ways” (so many English versions).

[55:9]  ²⁵⁸ tn Heb “are higher than.”

[55:9]  ²⁵⁹ tn Or “thoughts” (so many English versions).

[55:10]  ²⁶⁰ 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]  ²⁶¹ 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]  ²⁶² tn Heb “but it accomplishes what I desire, and succeeds [on the mission] which I send it.”

[55:13]  ²⁶³ 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]  ²⁶⁴ tn Or, more literally, “a permanent sign that will not be cut off.”

[56:1]  ²⁶⁵ tn Heb “guard”; KJV “Keep”; NAB “Observe”; NASB “Preserve”; NIV, NRSV “Maintain.”

[56:1]  ²⁶⁶ tn Heb “for near is my deliverance to enter, and my vindication [or “righteousness”] to be revealed.”

[56:2]  ²⁶⁷ tn Heb “blessed is the man who does this.”

[56:2]  ²⁶⁸ tn Heb “the son of mankind who takes hold of it.”

[56:2]  ²⁶⁹ tn Heb and who keeps his hand from doing any evil.”

[56:3]  ²⁷⁰ tn Heb “who attaches himself to.”

[56:3]  ²⁷¹ tn The infinitive absolute precedes the finite verb for emphasis.

[56:4]  ²⁷² tn Heb “and take hold of” (so KJV); NASB “hold fast.”

[56:5]  ²⁷³ tn Heb “a hand and a name.” For other examples where יָד (yad) refers to a monument, see HALOT 388 s.v.

[56:5]  ²⁷⁴ tn Heb “name” (so KJV, NIV, NRSV).

[56:6]  ²⁷⁵ tn Heb “who attach themselves to.”

[56:6]  ²⁷⁶ tn Heb “and take hold of”; NAB “hold to”; NIV, NRSV “hold fast.”

[56:7]  ²⁷⁷ tn Heb “in the house of my prayer.”

[56:7]  ²⁷⁸ tn Heb “for my house will be called a house of prayer for all the nations.”

[56:8]  ²⁷⁹ 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]  ²⁸⁰ sn The “watchmen” are probably spiritual leaders, most likely prophets and priests, responsible for giving the people moral direction.

[56:10]  ²⁸¹ tn Heb “they do not know”; KJV “they are all ignorant”; NIV “they all lack knowledge.”

[56:10]  ²⁸² 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]  ²⁸³ sn The phrase never full alludes to the greed of the leaders.

[56:11]  ²⁸⁴ tn Heb “for his gain from his end.”

[56:12]  ²⁸⁵ tn The words “each one says” are supplied in the translation for clarification.

[56:12]  ²⁸⁶ tn Heb “great, [in] abundance, very much,” i.e., “very great indeed.” See HALOT 452 s.v. יֶתֶר.

[57:1]  ²⁸⁷ tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man”; TEV “Good people.”

[57:1]  ²⁸⁸ tn Or perhaps, “understands.” Heb “and there is no man who sets [it] upon [his] heart.”

[57:1]  ²⁸⁹ tn Heb “Men of loyalty are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”

[57:1]  ²⁹⁰ 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]  ²⁹¹ tn Or “realizes”; Heb “understands” (so NASB, NIV, NRSV).

[57:1]  ²⁹² tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man.”

[57:1]  ²⁹³ tn Heb “are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”

[57:1]  ²⁹⁴ 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]  ²⁹⁵ 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]  ²⁹⁶ 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]  ²⁹⁷ 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]  ²⁹⁸ tn Heb “Are you not children of rebellion, offspring of a lie?” The rhetorical question anticipates the answer, “Of course you are!”

[57:5]  ²⁹⁹ tn Heb “inflame yourselves”; NRSV “burn with lust.” This verse alludes to the practice of ritual sex that accompanied pagan fertility rites.

[57:5]  ³⁰⁰ sn This apparently alludes to the practice of child sacrifice (cf. TEV, CEV, NLT).

[57:6]  ³⁰¹ 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]  ³⁰² 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]  ³⁰³ 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]  ³⁰⁴ tn Or “for” (KJV, NRSV).

[57:8]  ³⁰⁵ 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]  ³⁰⁶ tn Heb “you make wide your bed” (NASB similar).

[57:8]  ³⁰⁷ 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]  ³⁰⁸ tn The Hebrew text has simply חָזָה (khazah, “gaze”). The adverb “longingly” is interpretive (see the context, where sexual lust is depicted).

[57:8]  ³⁰⁹ 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]  ³¹⁰ tn Heb “you journey with oil.”

[57:9]  ³¹¹ 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]  ³¹² tn Heb “and you multiply your perfumes.”

[57:9]  ³¹³ sn Israel’s devotion to her idols is inordinate, irrational, and self-destructive.

[57:10]  ³¹⁴ tn Heb “by the greatness [i.e., “length,” see BDB 914 s.v. רֹב 2] of your way you get tired.”

[57:10]  ³¹⁵ tn Heb “it is hopeless” (so NAB, NASB, NIV); NRSV “It is useless.”

[57:10]  ³¹⁶ 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]  ³¹⁷ tn Heb “you do not grow weak.”

[57:11]  ³¹⁸ tn Heb “you do not place [it] on your heart.”

[57:11]  ³¹⁹ tn Heb “Is it not [because] I have been silent, and from long ago?”

[57:11]  ³²⁰ sn God’s patience with sinful Israel has caused them to think that they can sin with impunity and suffer no consequences.

[57:12]  ³²¹ tn Heb “I, I will declare your righteousness and your deeds.”

[57:13]  ³²² 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]  ³²³ tn Heb “all of them a wind lifts up.”

[57:13]  ³²⁴ tn Heb “a breath takes [them] away.”

[57:13]  ³²⁵ tn Or “seeks refuge in me.” “Seeking refuge” is a metonymy for “being loyal to.”

[57:13]  ³²⁶ 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]  ³²⁷ 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]  ³²⁸ 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]  ³²⁹ 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]  ³³⁰ tn Heb “to restore the lowly of spirit and to restore the heart of the crushed.”

[57:16]  ³³¹ tn Or perhaps, “argue,” or “accuse” (so NAB, NIV, NRSV).

[57:16]  ³³² tn Heb “for a spirit from before me would be faint.”

[57:17]  ³³³ tn Heb “and I struck him, hiding, and I was angry.” פָּנַיִם (panayim, “face”) is the implied object of “hiding.”

[57:17]  ³³⁴ tn Heb “and he walked [as an] apostate in the way of his heart.”

[57:18]  ³³⁵ tn Heb “his ways” (so KJV, NASB, NIV); TEV “how they acted.”

[57:18]  ³³⁶ tn Heb “and I will restore consolation to him, to his mourners.”

[57:19]  ³³⁷ 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]  ³³⁸ tn Heb “Peace, peace.” The repetition of the noun emphasizes degree.