Discovery BoxIsaiah 56:9--59:15
Context56:9 All you wild animals in the fields, come and devour,
all you wild animals in the forest!
56:10 All their watchmen 1 are blind,
they are unaware. 2
All of them are like mute dogs,
unable to bark.
They pant, 3 lie down,
and love to snooze.
56:11 The dogs have big appetites;
they are never full. 4
They are shepherds who have no understanding;
they all go their own way,
each one looking for monetary gain. 5
‘Come on, I’ll get some wine!
Let’s guzzle some beer!
Tomorrow will be just like today!
We’ll have everything we want!’ 7
but no one cares. 9
Honest people disappear, 10
that the godly 13 disappear 14 because of 15 evil. 16
57:2 Those who live uprightly enter a place of peace;
they rest on their beds. 17
57:3 But approach, you sons of omen readers,
you offspring of adulteresses and prostitutes! 18
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, 19
57:5 you who practice ritual sex 20 under the oaks and every green tree,
who slaughter children near the streams under the rocky overhangs. 21
57:6 Among the smooth stones of the stream are the idols you love;
they, they are the object of your devotion. 22
You pour out liquid offerings to them,
you make an offering.
Because of these things I will seek vengeance. 23
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. 24
Indeed, 25 you depart from me 26 and go up
and invite them into bed with you. 27
You purchase favors from them, 28
you love their bed,
and gaze longingly 29 on their genitals. 30
57:9 You take olive oil as tribute 31 to your king, 32
along with many perfumes. 33
You send your messengers to a distant place;
you go all the way to Sheol. 34
57:10 Because of the long distance you must travel, you get tired, 35
but you do not say, ‘I give up.’ 36
You get renewed energy, 37
so you don’t collapse. 38
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? 39
Because I have been silent for so long, 40
you are not afraid of me. 41
57:12 I will denounce your so-called righteousness and your deeds, 42
but they will not help you.
57:13 When you cry out for help, let your idols 43 help you!
The wind blows them all away, 44
a breeze carries them away. 45
But the one who looks to me for help 46 will inherit the land
and will have access to 47 my holy mountain.”
“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 49 forever, whose name is holy:
“I dwell in an exalted and holy place,
but also with the discouraged and humiliated, 50
in order to cheer up the humiliated
and to encourage the discouraged. 51
57:16 For I will not be hostile 52 forever
or perpetually angry,
for then man’s spirit would grow faint before me, 53
the life-giving breath I created.
57:17 I was angry because of their sinful greed;
I attacked them and angrily rejected them, 54
yet they remained disobedient and stubborn. 55
57:18 I have seen their behavior, 56
but I will heal them and give them rest,
and I will once again console those who mourn. 57
57:19 I am the one who gives them reason to celebrate. 58
Complete prosperity 59 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.”
58:1 “Shout loudly! Don’t be quiet!
Yell as loud as a trumpet!
Confront my people with their rebellious deeds; 60
confront Jacob’s family with their sin! 61
58:2 They seek me day after day;
they want to know my requirements, 62
like a nation that does what is right
and does not reject the law of their God.
They ask me for just decrees;
they want to be near God.
58:3 They lament, 63 ‘Why don’t you notice when we fast?
Why don’t you pay attention when we humble ourselves?’
Look, at the same time you fast, you satisfy your selfish desires, 64
you oppress your workers. 65
58:4 Look, your fasting is accompanied by 66 arguments, brawls,
and fistfights. 67
Do not fast as you do today,
trying to make your voice heard in heaven.
58:5 Is this really the kind of fasting I want? 68
Do I want a day when people merely humble themselves, 69
bowing their heads like a reed
and stretching out 70 on sackcloth and ashes?
Is this really what you call a fast,
a day that is pleasing to the Lord?
58:6 No, this is the kind of fast I want. 71
I want you 72 to remove the sinful chains,
to tear away the ropes of the burdensome yoke,
to set free the oppressed, 73
and to break every burdensome yoke.
58:7 I want you 74 to share your food with the hungry
and to provide shelter for homeless, oppressed people. 75
When you see someone naked, clothe him!
Don’t turn your back on your own flesh and blood! 76
58:8 Then your light will shine like the sunrise; 77
your restoration will quickly arrive; 78
your godly behavior 79 will go before you,
and the Lord’s splendor will be your rear guard. 80
58:9 Then you will call out, and the Lord will respond;
you will cry out, and he will reply, ‘Here I am.’
You must 81 remove the burdensome yoke from among you
and stop pointing fingers and speaking sinfully.
58:10 You must 82 actively help the hungry
and feed the oppressed. 83
Then your light will dispel the darkness, 84
and your darkness will be transformed into noonday. 85
58:11 The Lord will continually lead you;
he will feed you even in parched regions. 86
He will give you renewed strength, 87
and you will be like a well-watered garden,
like a spring that continually produces water.
58:12 Your perpetual ruins will be rebuilt; 88
you will reestablish the ancient foundations.
You will be called, ‘The one who repairs broken walls,
the one who makes the streets inhabitable again.’ 89
58:13 You must 90 observe the Sabbath 91
rather than doing anything you please on my holy day. 92
You must look forward to the Sabbath 93
and treat the Lord’s holy day with respect. 94
You must treat it with respect by refraining from your normal activities,
and by refraining from your selfish pursuits and from making business deals. 95
58:14 Then you will find joy in your relationship to the Lord, 96
and I will give you great prosperity, 97
and cause crops to grow on the land I gave to your ancestor Jacob.” 98
Know for certain that the Lord has spoken. 99
59:1 Look, the Lord’s hand is not too weak 100 to deliver you;
his ear is not too deaf to hear you. 101
59:2 But your sinful acts have alienated you from your God;
your sins have caused him to reject you and not listen to your prayers. 102
59:3 For your hands are stained with blood
and your fingers with sin;
your lips speak lies,
your tongue utters malicious words.
59:4 No one is concerned about justice; 103
no one sets forth his case truthfully.
They depend on false words 104 and tell lies;
they conceive of oppression 105
and give birth to sin.
59:5 They hatch the eggs of a poisonous snake
and spin a spider’s web.
Whoever eats their eggs will die,
a poisonous snake is hatched. 106
59:6 Their webs cannot be used for clothing;
they cannot cover themselves with what they make.
Their deeds are sinful;
they commit violent crimes. 107
59:7 They are eager to do evil, 108
quick to shed innocent blood. 109
Their thoughts are sinful;
they crush and destroy. 110
59:8 They are unfamiliar with peace;
their deeds are unjust. 111
They use deceitful methods,
and whoever deals with them is unfamiliar with peace. 112
59:9 For this reason deliverance 113 is far from us 114
and salvation does not reach us.
We wait for light, 115 but see only darkness; 116
we wait for 117 a bright light, 118 but live 119 in deep darkness. 120
59:10 We grope along the wall like the blind,
we grope like those who cannot see; 121
we stumble at noontime as if it were evening.
Though others are strong, we are like dead men. 122
59:11 We all growl like bears,
we coo mournfully like doves;
we wait for deliverance, 123 but there is none,
for salvation, but it is far from us.
59:12 For you are aware of our many rebellious deeds, 124
and our sins testify against us;
indeed, we are aware of our rebellious deeds;
we know our sins all too well. 125
59:13 We have rebelled and tried to deceive the Lord;
we turned back from following our God.
We stir up 126 oppression and rebellion;
we tell lies we concocted in our minds. 127
59:14 Justice is driven back;
godliness 128 stands far off.
Indeed, 129 honesty stumbles in the city square
and morality is not even able to enter.
59:15 Honesty has disappeared;
the one who tries to avoid evil is robbed.
The Lord watches and is displeased, 130
for there is no justice.
[56:10] 1 sn The “watchmen” are probably spiritual leaders, most likely prophets and priests, responsible for giving the people moral direction.
[56:10] 2 tn Heb “they do not know”; KJV “they are all ignorant”; NIV “they all lack knowledge.”
[56:10] 3 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 1QIsaa has חזים (“seers”) here. In this case the “watchmen” are directly identified as prophets and depicted as lazy.
[56:11] 4 sn The phrase never full alludes to the greed of the leaders.
[56:11] 5 tn Heb “for his gain from his end.”
[56:12] 6 tn The words “each one says” are supplied in the translation for clarification.
[56:12] 7 tn Heb “great, [in] abundance, very much,” i.e., “very great indeed.” See HALOT 452 s.v. יֶתֶר.
[57:1] 8 tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man”; TEV “Good people.”
[57:1] 9 tn Or perhaps, “understands.” Heb “and there is no man who sets [it] upon [his] heart.”
[57:1] 10 tn Heb “Men of loyalty are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”
[57:1] 11 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] 12 tn Or “realizes”; Heb “understands” (so NASB, NIV, NRSV).
[57:1] 13 tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man.”
[57:1] 14 tn Heb “are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”
[57:1] 15 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] 16 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] 17 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] 18 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] 19 tn Heb “Are you not children of rebellion, offspring of a lie?” The rhetorical question anticipates the answer, “Of course you are!”
[57:5] 20 tn Heb “inflame yourselves”; NRSV “burn with lust.” This verse alludes to the practice of ritual sex that accompanied pagan fertility rites.
[57:5] 21 sn This apparently alludes to the practice of child sacrifice (cf. TEV, CEV, NLT).
[57:6] 22 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] 23 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] 24 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] 25 tn Or “for” (KJV, NRSV).
[57:8] 26 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] 27 tn Heb “you make wide your bed” (NASB similar).
[57:8] 28 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] 29 tn The Hebrew text has simply חָזָה (khazah, “gaze”). The adverb “longingly” is interpretive (see the context, where sexual lust is depicted).
[57:8] 30 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] 31 tn Heb “you journey with oil.”
[57:9] 32 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] 33 tn Heb “and you multiply your perfumes.”
[57:9] 34 sn Israel’s devotion to her idols is inordinate, irrational, and self-destructive.
[57:10] 35 tn Heb “by the greatness [i.e., “length,” see BDB 914 s.v. רֹב 2] of your way you get tired.”
[57:10] 36 tn Heb “it is hopeless” (so NAB, NASB, NIV); NRSV “It is useless.”
[57:10] 37 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] 38 tn Heb “you do not grow weak.”
[57:11] 39 tn Heb “you do not place [it] on your heart.”
[57:11] 40 tn Heb “Is it not [because] I have been silent, and from long ago?”
[57:11] 41 sn God’s patience with sinful Israel has caused them to think that they can sin with impunity and suffer no consequences.
[57:12] 42 tn Heb “I, I will declare your righteousness and your deeds.”
[57:13] 43 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] 44 tn Heb “all of them a wind lifts up.”
[57:13] 45 tn Heb “a breath takes [them] away.”
[57:13] 46 tn Or “seeks refuge in me.” “Seeking refuge” is a metonymy for “being loyal to.”
[57:13] 47 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] 48 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] 49 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] 50 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] 51 tn Heb “to restore the lowly of spirit and to restore the heart of the crushed.”
[57:16] 52 tn Or perhaps, “argue,” or “accuse” (so NAB, NIV, NRSV).
[57:16] 53 tn Heb “for a spirit from before me would be faint.”
[57:17] 54 tn Heb “and I struck him, hiding, and I was angry.” פָּנַיִם (panayim, “face”) is the implied object of “hiding.”
[57:17] 55 tn Heb “and he walked [as an] apostate in the way of his heart.”
[57:18] 56 tn Heb “his ways” (so KJV, NASB, NIV); TEV “how they acted.”
[57:18] 57 tn Heb “and I will restore consolation to him, to his mourners.”
[57:19] 58 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] 59 tn Heb “Peace, peace.” The repetition of the noun emphasizes degree.
[58:1] 60 tn Heb “declare to my people their rebellion.”
[58:1] 61 tn Heb “and to the house of Jacob their sin.” The verb “declare” is understood by ellipsis (note the preceding line).
[58:2] 62 tn Heb “ways” (so KJV, NAB, NASB, NIV, NRSV, TEV); NLT “my laws.”
[58:3] 63 tn The words “they lament” are supplied in the translation for clarification.
[58:3] 64 tn Heb “you find pleasure”; NASB “you find your desire.”
[58:3] 65 tn Or perhaps, “debtors.” See HALOT 865 s.v. * עָצֵב.
[58:4] 66 tn Heb “you fast for” (so NASB); NRSV “you fast only to quarrel.”
[58:4] 67 tn Heb “and for striking with a sinful fist.”
[58:5] 68 tn Heb “choose” (so NASB, NRSV); NAB “wish.”
[58:5] 69 tn Heb “a day when man humbles himself.” The words “Do I want” are supplied in the translation for stylistic reasons.
[58:5] 70 tn Or “making [their] bed.”
[58:6] 71 tn Heb “Is this not a fast I choose?” “No” is supplied in the translation for clarification.
[58:6] 72 tn The words “I want you” are supplied in the translation for stylistic reasons.
[58:7] 74 tn Heb “Is it not?” The rhetorical question here expects a positive answer, “It is!”
[58:7] 75 tn Heb “and afflicted [ones], homeless [ones] you should bring [into] a house.” On the meaning of מְרוּדִים (mÿrudim, “homeless”) see HALOT 633 s.v. *מָרוּד.
[58:7] 76 tn Heb “and from your flesh do not hide yourself.”
[58:8] 77 tn Heb “will burst out like the dawn.”
[58:8] 78 tn Heb “prosper”; KJV “spring forth speedily.”
[58:8] 79 tn Or “righteousness.” Their godly behavior will be on display for all to see.
[58:8] 80 sn The nation will experience God’s protective presence.
[58:9] 81 tn Heb “if you.” In the Hebrew text vv. 9b-10 are one long conditional sentence. The protasis (“if” clauses appear in vv. 9b-10a), with the apodosis (“then” clause) appearing in v. 10b.
[58:10] 82 tn Heb “if you.” See the note on “you must” in v. 9b.
[58:10] 83 tn Heb “If you furnish for the hungry [with] your being, and the appetite of the oppressed you satisfy.”
[58:10] 84 tn Heb “will rise in the darkness.”
[58:10] 85 tn Heb “and your darkness [will be] like noonday.”
[58:11] 86 tn Heb “he will satisfy in parched regions your appetite.”
[58:11] 87 tn Heb “and your bones he will strengthen.”
[58:12] 88 tn Heb “and they will build from you ancient ruins.”
[58:12] 89 tc The Hebrew text has “the one who restores paths for dwelling.” The idea of “paths to dwell in” is not a common notion. Some have proposed emending נְתִיבוֹת (nÿtivot, “paths”) to נְתִיצוֹת (nÿtitsot, “ruins”), a passive participle from נָתַץ (natats, “tear down”; see HALOT 732 s.v. *נְתִיצָה), because tighter parallelism with the preceding line is achieved. However, none of the textual sources support this emendation. The line may mean that paths must be repaired in order to dwell in the land.
[58:13] 90 tn Lit., “if you.” In the Hebrew text vv. 13-14 are one long conditional sentence. The protasis (“if” clauses appear in v. 13), with the apodosis (“then” clause) appearing in v. 14.
[58:13] 91 tn Heb “if you turn from the Sabbath your feet.”
[58:13] 92 tn Heb “[from] doing your desires on my holy day.” The Qumran scroll 1QIsaa supplies the preposition מִן (min) on “doing.”
[58:13] 93 tn Heb “and call the Sabbath a pleasure”; KJV, NAB, NASB, NIV, NRSV “a delight.”
[58:13] 94 tn Heb “and [call] the holy [day] of the Lord honored.” On קָדוֹשׁ (qadosh, “holy”) as indicating a time period, see BDB 872 s.v. 2.e (cf. also Neh 8:9-11).
[58:13] 95 tn Heb “and you honor it [by refraining] from accomplishing your ways, from finding your desire and speaking a word.” It is unlikely that the last phrase (“speaking a word”) is a prohibition against talking on the Sabbath; instead it probably refers to making transactions or plans (see Hos 10:4). Some see here a reference to idle talk (cf. 2 Sam 19:30).
[58:14] 96 tn For a parallel use of the phrase “find joy in” (Hitpael of עָנַג [’anag] followed by the preposition עַל [’al]), see Ps 37:4.
[58:14] 97 tn Heb “and I will cause you to ride upon the heights of the land.” The statement seems to be an allusion to Deut 32:13, where it is associated, as here, with God’s abundant provision of food.
[58:14] 98 tn Heb “and I will cause you to eat the inheritance of Jacob your father.” The Hebrew term נַחֲלָה (nakhalah) likely stands by metonymy for the crops that grow on Jacob’s “inheritance” (i.e., the land he inherited as a result of God’s promise).
[58:14] 99 tn Heb “for the mouth of the Lord has spoken.” The introductory כִּי (ki) may be asseverative (as reflected in the translation) or causal/explanatory, explaining why the preceding promise will become reality (because it is guaranteed by the divine word).
[59:1] 100 tn Heb “short” (so NAB, NASB, NIV, NRSV).
[59:1] 101 tn Heb “or his ear too heavy [i.e., “dull”] to hear.”
[59:2] 102 tn Heb “and your sins have caused [his] face to be hidden from you so as not to hear.”
[59:4] 103 tn Heb “no one pleads with justice.”
[59:4] 104 tn Heb “nothing”; NAB “emptiness.”
[59:4] 105 tn Or “trouble” (NIV), or “harm.”
[59:5] 106 tn Heb “that which is pressed in hatches [as] a snake.”
[59:6] 107 tn Heb “their deeds are deeds of sin, and the work of violence [is] in their hands.”
[59:7] 108 tn Heb “their feet run to evil.”
[59:7] 109 tn Heb “they quickly pour out innocent blood.”
[59:7] 110 tn Heb “their thoughts are thoughts of sin, destruction and crushing [are] in their roadways.”
[59:8] 111 tn Heb “a way of peace they do not know, and there is no justice in their pathways.”
[59:8] 112 tn Heb “their paths they make crooked, everyone who walks in it does not know peace.”
[59:9] 113 tn מִשְׁפָּט (mishpat), which refers to “justice” in the earlier verses, here refers to “justice from God,” or “vindication.” Because the people are unjust, God refuses to vindicate them before their enemies. See v. 11.
[59:9] 114 sn The prophet speaks on behalf of the sinful nation and confesses its sins.
[59:9] 115 sn Light here symbolizes prosperity and blessing.
[59:9] 116 tn Heb “but, look, darkness”; NIV “but all is darkness.”
[59:9] 117 tn The words “we wait for” are supplied in the translation; the verb is understood by ellipsis (note the preceding line).
[59:9] 118 tn The plural noun form may indicate degree here.
[59:9] 119 tn Or “walk about”; NCV “all we have is darkness.”
[59:9] 120 tn The plural noun form may indicate degree here.
[59:10] 121 tn Heb “like there are no eyes.”
[59:10] 122 tn Heb among the strong, like dead men.”
[59:11] 123 tn See the note at v. 9.
[59:12] 124 tn Heb “for many are our rebellious deeds before you.”
[59:12] 125 tn Heb “indeed [or “for”] our rebellious deeds (are) with us, and our sins, we know them.”
[59:13] 126 tn Heb “speaking.” A new sentence was started here in the translation for stylistic reasons.
[59:13] 127 tn Heb “conceiving and uttering from the heart words of falsehood.”
[59:14] 128 tn Or “righteousness” (ASV, NASB, NIV, NRSV); KJV, NAB “justice.”
