Condemnation of Idolatry and Complacency
Isaiah 56:9-57:13
Isa.56.9 - Details
Original Text
Morphology
- כל: DET
- חיתו: NOUN,f,pl,abs+3ms
- שדי: NOUN,m,sg,abs
- אתיו: PRON,3,m,sg
- לאכל: INF,qal
- כל: DET
- חיתו: NOUN,f,pl,abs+3ms
- ביער: PREP+NOUN,m,sg,abs
Parallels
- Ezek.34:5-8 (thematic): Imagery of scattered flocks and predators/prey because of failed pastures and bad shepherding—God condemns those whose neglect leaves the flock to be devoured.
- Joel 1:6 (verbal): Speaks of beasts of the field affected by devastation and dried pastures ('the rivers... are dried up; the fire hath devoured the pastures of the wilderness'), echoing the motif of animals coming as the land fails.
- Hosea 4:3 (verbal): Declares the land will mourn and 'the beasts of the field' will be consumed—similar causal link between human sin/judgment and wild animals ravaging/desolating the land.
- Isa.34:13-14 (allusion): Describes a devastated land inhabited by wild beasts and night-creatures; parallels Isaiah's scene of animals occupying and devouring in a ruined landscape.
Alternative generated candidates
- All the beasts of the field come to it to eat; all the creatures of the forest gather there.
- All you beasts of the field, come to devour; all you beasts in the forest.
Isa.56.10 - Details
Original Text
Morphology
- צפיו: NOUN,m,pl,abs
- עורים: NOUN,m,pl,abs
- כלם: PRON,3,m,pl
- לא: PART_NEG
- ידעו: VERB,qal,perf,3,pl
- כלם: PRON,3,m,pl
- כלבים: NOUN,m,pl,abs
- אלמים: NOUN,m,pl,abs
- לא: PART_NEG
- יוכלו: VERB,qal,impf,3,m,pl
- לנבח: VERB,qal,inf
- הזים: DEM,pl,m
- שכבים: VERB,qal,part,3,m,pl
- אהבי: NOUN,m,sg,poss-1s
- לנום: VERB,qal,inf
Parallels
- Ezekiel 34:2-6 (thematic): Condemns shepherds who fail their flock — like Isaiah’s “blind shepherds,” Ezekiel indicts leaders who feed themselves and neglect the sheep.
- Jeremiah 23:1-2 (thematic): Prophetic denunciation of shepherds who destroy and scatter the flock; parallels Isaiah’s rebuke of leaders as blind or harmful shepherds.
- Matthew 15:14 (verbal): Jesus’ warning about “blind guides” echoes Isaiah’s image of leaders who are blind and lead others astray (verbal/thematic parallel).
- Psalm 59:6-8 (verbal): Enemies described with canine imagery — prowling and barking like dogs — parallels Isaiah’s use of ‘dogs’ to characterize failed, noisy or ineffective guardians.
- Philippians 3:2 (allusion): Paul’s polemical epithet “beware of dogs” uses the same derogatory canine motif applied to false teachers/leaders, echoing Isaiah’s ‘mute dogs’ image.
Alternative generated candidates
- All its watchmen are blind; they know nothing. They are mute dogs that cannot bark—dreaming, lying down, loving to slumber.
- All the watchmen are blind; they know nothing. They are mute dogs that cannot bark; they lie down, they love to sleep.
Isa.56.11 - Details
Original Text
Morphology
- והכלבים: CONJ+NOUN,m,pl,def
- עזי: NOUN,m,sg,abs,1cs
- נפש: NOUN,f,sg,abs
- לא: PART_NEG
- ידעו: VERB,qal,perf,3,pl
- שבעה: NOUN,m,sg,abs
- והמה: PRON,3,m,pl
- רעים: NOUN,m,pl,abs
- לא: PART_NEG
- ידעו: VERB,qal,perf,3,pl
- הבין: NOUN,f,sg,abs
- כלם: PRON,3,m,pl
- לדרכם: PREP+NOUN,f,sg,abs+PRON,3,m,pl
- פנו: VERB,qal,imp,2,m,pl
- איש: NOUN,m,sg,abs
- לבצעו: PREP+VERB,qal,inf,suff,3,m,sg
- מקצהו: PREP+NOUN,m,sg,suff,3,m,sg
Parallels
- Ezekiel 34:2-4 (thematic): Condemns Israel’s shepherds for feeding themselves and neglecting the flock—parallel critique of self‑seeking leaders who ‘look to their own way’ rather than care for the people.
- Jeremiah 23:1-2 (thematic): Woe to shepherds who destroy and scatter the sheep; similar denunciation of leaders who fail the people and act for their own gain.
- Zechariah 11:15-17 (thematic): Language of ‘worthless’/bad shepherds and God’s judgment on them echoes Isaiah’s imagery of leaders as untrustworthy, self‑serving figures.
- Micah 3:5-12 (thematic): Accuses prophets, priests, and rulers of exploiting the people for profit and lacking justice—resonant with Isaiah’s portrayal of greedy, uncomprehending leaders (‘dogs’ who never know satiety).
Alternative generated candidates
- The dogs are ravenous—no one knows satiety; they are senseless shepherds, without understanding. Each turns to his own way; each pursues his own gain from his quarter.
- They are greedy dogs, with no sense of enough; they are shepherds who lack understanding. Each turns to his own way—every one seeks his gain from his quarter.
Isa.56.12 - Details
Original Text
Morphology
- אתיו: PRON,3,m,sg
- אקחה: VERB,qal,impf,1,sg
- יין: NOUN,m,sg,abs
- ונסבאה: VERB,qal,impf,1,pl
- שכר: NOUN,m,sg,abs
- והיה: VERB,qal,imperfect,3,m,sg
- כזה: PRON,dem,m,sg,abs
- יום: NOUN,m,sg,abs
- מחר: ADV
- גדול: ADJ,m,sg,abs
- יתר: ADJ,m,sg,abs
- מאד: ADV
Parallels
- Isaiah 22:13 (verbal): Similar imagery and wording of reckless revelry—‘let us eat and drink’ (and similar rationale ‘for tomorrow we die’) echoes the invitation to drink in Isa 56:12.
- Amos 6:4-6 (thematic): Condemns complacent, indulgent elites who feast and drink while ignoring injustice—parallels Isaiah’s mock invitation to drink and carouse.
- Isaiah 5:11 (thematic): Denounces those who rise early to pursue strong drink and linger late over wine; connects to the motif of habitual intoxication and moral decline.
- Proverbs 31:4-5 (allusion): A contrasting injunction forbidding rulers from heavy drinking (so they can judge rightly); highlights the problematic conduct of leaders who give themselves to wine as in Isa 56:12.
Alternative generated candidates
- Come, let us take wine; let us drink strong drink—tomorrow will be like this, even more abundant than these.
- “Come, let us take wine and be intoxicated; let us revel—tomorrow will be like today, or even more abundant.”
Isa.57.1 - Details
Original Text
Morphology
- הצדיק: NOUN,m,sg,def
- אבד: VERB,qal,infabs
- ואין: CONJ+PART,exist
- איש: NOUN,m,sg,abs
- שם: ADV
- על: PREP
- לב: NOUN,m,sg,abs
- ואנשי: CONJ+NOUN,m,pl,cons
- חסד: NOUN,m,sg,abs
- נאספים: VERB,niphal,part,3,m,pl
- באין: PREP
- מבין: PREP+NOUN,m,sg,abs
- כי: CONJ
- מפני: PREP
- הרעה: NOUN,f,sg,def
- נאסף: VERB,niphal,perf,1,m,sg
- הצדיק: NOUN,m,sg,def
Parallels
- Psalm 116:15 (thematic): Both verses treat the death or removal of the godly as significant in God's economy—though people may not notice, the death of the righteous is precious/important.
- Isaiah 53:8 (verbal): The Suffering Servant is 'cut off' or taken away from the land of the living—language and theme echo Isaiah 57's picture of the righteous being taken from calamity.
- Genesis 5:24 (structural): Enoch's being 'taken' by God (he was no more, for God took him) parallels the motif of the righteous being removed from the world rather than left to experience coming evil.
- 2 Kings 2:11 (structural): Elijah's being taken up to heaven in a whirlwind provides a paradigmatic image of a righteous person being abruptly removed from danger or judgment, resonant with Isaiah's 'taken' motif.
- 1 Thessalonians 4:14 (thematic): Paul's assurance that God will bring with Jesus those who have 'fallen asleep' echoes the New Testament development of the theme that the faithful who die are gathered/kept by God rather than abandoned to coming calamity.
Alternative generated candidates
- The righteous is taken away—no one lays it to heart; the godly are gathered in—no one understands; indeed, the righteous is taken away because of the evil.
- The righteous one perishes, and no one takes it to heart; the faithful are gathered—no one understands that the righteous is taken away because of the evil.
Isa.57.2 - Details
Original Text
Morphology
- יבוא: VERB,qal,impf,3,m,sg
- שלום: NOUN,m,sg,abs
- ינוחו: VERB,qal,imperfect,3,m,pl
- על: PREP
- משכבותם: NOUN,m,pl,abs+3mp
- הלך: VERB,qal,perf,3,m,sg
- נכחו: NOUN,m,sg,abs+3ms
Parallels
- Psalm 4:8 (verbal): Both speak of lying down and sleeping in peace/security—'I will both lie down and sleep in peace' echoes 'He enters into peace; they rest in their beds.'
- Psalm 127:2 (thematic): Sleep as a gift of God and a mark of security: 'He gives to his beloved sleep' parallels the motif of peaceful rest for the righteous.
- Proverbs 3:24 (thematic): Promise of undisturbed repose—'When you lie down you will not be afraid... your sleep will be sweet' resonates with the image of resting safely on one's bed.
- Hebrews 4:9-11 (allusion): The NT theme of 'entering God's rest' echoes Isaiah's 'enter into peace' language, applying the motif of divine rest to salvation/eschatological rest.
- Isaiah 26:3 (verbal): Uses the related language of 'perfect peace' granted to the steadfast—connects Isaiah's emphasis on peace as God's gift to the righteous.
Alternative generated candidates
- He shall enter into peace; they shall rest on their couches—each walking in his uprightness.
- He will enter into peace; they shall rest on their couches—each one who walked in his integrity.
Isa.57.3 - Details
Original Text
Morphology
- ואתם: CONJ+PRON,2,pl
- קרבו: VERB,qal,perf,3,m,sg
- הנה: PART
- בני: NOUN,m,pl,construct
- עננה: NOUN,f,sg,abs
- זרע: NOUN,m,sg,abs
- מנאף: NOUN,m,sg,abs
- ותזנה: CONJ+VERB,qal,impf,3,f,sg
Parallels
- Jeremiah 3:6-9 (thematic): God accuses Israel of spiritual adultery and unfaithfulness — language of ‘adultery’ applied to the nation parallels Isaiah’s address to the 'seed of the adulterer and harlot.'
- Ezekiel 16:25 (verbal): Ezekiel uses the verb 'to play the harlot' (זנה) and imagery of prostitution to describe Jerusalem’s idolatry, echoing Isaiah’s charge of being children of a harlot.
- Hosea 4:14 (thematic): Hosea condemns Israel’s sexual and cultic unfaithfulness, blaming the people (and their leaders) for pursuing harlotry — a thematic parallel to Isaiah’s reproach.
- Deuteronomy 23:17-18 (structural): The Torah’s prohibition of cultic prostitution (using the terms for male and female temple prostitutes) provides the legal/background context for prophetic condemnations of 'harlotry' in Israel.
- Isaiah 29:13 (thematic): Isaiah elsewhere condemns hypocritical worship—drawing near in outward ritual while remaining unfaithful inwardly—which complements the rebuke in 57:3 of those identified as offspring of unfaithfulness.
Alternative generated candidates
- But you—come near: you children of sorcery, offspring of the adulterer and the harlot.
- But as for you—come here, children of a sorceress, offspring of an adulterer and a prostitute!
Isa.57.4 - Details
Original Text
Morphology
- על: PREP
- מי: PRON,interr,sg
- תתענגו: VERB,hithpael,impf,2,m,pl
- על: PREP
- מי: PRON,interr,sg
- תרחיבו: VERB,hiphil,impf,2,m,pl
- פה: ADV
- תאריכו: VERB,hiph,impf,2,m,pl
- לשון: NOUN,f,sg,constr
- הלוא: PART
- אתם: PRON,2,m,pl
- ילדי: NOUN,m,pl,abs,1cs
- פשע: NOUN,m,sg,abs
- זרע: NOUN,m,sg,abs
- שקר: NOUN,m,sg,abs
Parallels
- Isaiah 1:4 (verbal): Both passages denounce the people as ‘children’/‘seed’ of wrongdoing (seed of evildoers/children of transgression), using similar language to portray moral corruption.
- Isaiah 59:4 (verbal): Speaks of people who ‘speak lies’ and ‘bring forth iniquity’; closely parallels Isa 57:4’s charge of falsehood and offspring of deceit.
- Jeremiah 9:5 (thematic): Laments pervasive deception—neighbors misleading one another and truth being absent—matching Isaiah’s theme of a people given to falsehood and deceit.
- Hosea 4:1-2 (thematic): Accuses Israel of lack of truth, swearing and lying among the people; thematically parallels the condemnation of falsehood and corrupt offspring in Isa 57:4.
Alternative generated candidates
- On whom do you take delight? At whom do you open your mouth and extend your tongue? Are you not children of wrongdoing, offspring of deceit?
- With whom do you delight yourself? For whom do you widen your mouth and extend your tongue? Are you not children of transgression, seed of falsehood?
Isa.57.5 - Details
Original Text
Morphology
- הנחמים: NOUN,m,pl,def
- באלים: PREP+NOUN,m,pl,abs
- תחת: PREP
- כל: DET
- עץ: NOUN,m,sg,abs
- רענן: ADJ,m,sg
- שחטי: VERB,qal,perf,3,pl
- הילדים: NOUN,m,pl,def
- בנחלים: PREP+NOUN,m,pl,abs
- תחת: PREP
- סעפי: NOUN,m,pl,cons
- הסלעים: NOUN,m,pl,def
Parallels
- Hosea 4:13 (verbal): Speaks of offering sacrifices 'under oaks and poplars and terebinths'—echoes Isaiah’s image of idol-worship 'under every green tree.'
- Jeremiah 2:20 (verbal): Accuses Israel of prostitution/worship 'on every high hill and under every green tree,' using the same phraseology for cultic practices beneath trees.
- Jeremiah 7:31 (thematic): Condemns the practice of burning sons and daughters in Topheth—parallels Isaiah’s charge about child sacrifice in valleys and rocky places.
- Deuteronomy 12:31 (quotation): Forbids adopting pagan practices, explicitly noting that the nations 'even burn their sons and daughters in the fire'—a legal/legislative counterpoint to Isaiah’s prophetic indictment.
- Ezekiel 16:20-21 (allusion): Denounces giving children to idols and sacrificing them—another prophetic denunciation of child sacrifice that parallels Isaiah’s accusation.
Alternative generated candidates
- Who offer sacrifices to idols under every green tree, who slaughter children in the stream beds, under the clefts of the rocks.
- You burn incense to idols under every leafy tree; you slay children in the valleys, beneath the clefts of the rocks.
Isa.57.6 - Details
Original Text
Morphology
- בחלקי: PREP+NOUN,m,sg,abs,1,ms
- נחל: NOUN,m,sg,abs
- חלקך: NOUN,m,sg,abs,2,ms
- הם: PRON,personal,3,m,pl
- הם: PRON,personal,3,m,pl
- גורלך: NOUN,m,sg,abs,2,ms
- גם: ADV
- להם: PREP+PRON,3,m,pl
- שפכת: VERB,qal,perf,2,m,sg
- נסך: NOUN,m,sg,abs
- העלית: VERB,qal,perf,2,m,sg
- מנחה: NOUN,f,sg,abs
- העל: NOUN,m,sg,def
- אלה: DEM,pl,abs
- אנחם: VERB,qal,impf,1,x,sg
Parallels
- Deuteronomy 32:17 (verbal): Direct linguistic and thematic echo — Deut. 32:17 speaks of sacrificing to demons and to gods they had not known, language later picked up in Isaiah's critique of misdirected libations and offerings.
- Psalm 106:36-38 (thematic): Describes Israel serving idols and offering their children to foreign powers/demons; thematically parallels Isaiah's condemnation of pouring out drink offerings and offering sacrifices to what is not God.
- Isaiah 65:11-12 (thematic): Isaiah elsewhere rebukes people who prepare tables and pour libations to false powers (Fortune/Destiny); parallels the charge here of offering libations and grain-offerings to improper recipients.
- Amos 5:25-27 (allusion): Amos recalls Israel's misplaced cultic practice — bringing offerings yet carrying other gods — echoing Isaiah's theme that ritual offerings have been diverted to foreign/false objects and thus are unacceptable.
Alternative generated candidates
- In the divisions of the ravines your portion is there; theirs is your share. You poured out libations and offered grain-offerings—shall I be comforted over these?
- By the streams of the ravines your portion has been—there your lot is; your lot is these things. You poured out libations to them and offered grain-offerings; therefore I will punish you.
Isa.57.7 - Details
Original Text
Morphology
- על: PREP
- הר: NOUN,m,sg,cons
- גבה: ADJ,m,sg
- ונשא: CONJ+VERB,qal,impf,3,m,sg
- שמת: VERB,qal,perf,2,m,sg
- משכבך: PREP+NOUN,m,sg,abs+SUFF,2,m,sg
- גם: ADV
- שם: ADV
- עלית: VERB,qal,perf,2,m,sg
- לזבח: VERB,qal,inf
- זבח: NOUN,m,sg,abs
Parallels
- Hosea 4:13 (verbal): Explicitly condemns sacrificing 'on the tops of the mountains' and burning offerings on the hills — close verbal and thematic parallel to making a bed on a high mountain and going up to offer sacrifice.
- Deuteronomy 12:2-4 (structural): Commands Israel to destroy the pagan high places and not imitate local nations by offering sacrifices on every high hill — legal/background contrast to Isaiah's condemnation of high-place worship.
- 2 Kings 17:9-12 (thematic): Describes Israel's sin of serving other gods and making high places and altars, leading to exile — historical example of the very practice Isaiah condemns.
- Jeremiah 3:6-10 (allusion): Recounts the northern kingdom's idolatry, going to high places and altars of Baal, framing Israel's spiritual adultery — prophetic echo of Isaiah's critique of mountain-altars.
Alternative generated candidates
- On the high hill and the lofty mountain you set your bed; even there you went up to make sacrifice.
- On the high mountain you made your bed; even there you went up to offer sacrifice.
Isa.57.8 - Details
Original Text
Morphology
- ואחר: CONJ
- הדלת: NOUN,f,sg,def
- והמזוזה: NOUN,f,sg,def
- שמת: VERB,qal,perf,2,m,sg
- זכרונך: NOUN,m,sg,abs+2ms
- כי: CONJ
- מאתי: PREP,1,sg
- גלית: NOUN,m,sg,abs
- ותעלי: VERB,qal,impf,2,f,sg
- הרחבת: NOUN,f,sg,const
- משכבך: NOUN,m,sg,abs+2ms
- ותכרת: VERB,qal,perf,2,f,sg
- לך: PRON,2,m,sg
- מהם: PREP+PRON,3,m,pl
- אהבת: VERB,qal,perf,2,m,sg
- משכבם: NOUN,m,sg,abs+3mp
- יד: NOUN,m,sg,abs
- חזית: VERB,qal,perf,2,m,sg
Parallels
- Isa.57:7 (structural): Immediate context in Isaiah: the surrounding verses develop the same motif of secret sexual/idolatrous conduct (‘like an adulterer…’), showing 57:8 is part of a larger denunciation of hidden whoredom and unfaithfulness to God.
- Ezekiel 8:7-12 (structural): Vision of clandestine idolatry in the temple precincts—worship and abominations taking place 'behind' doors/entrances—parallels Isaiah’s image of secret rites and conduct behind doorposts.
- Ezekiel 16:25-34 (thematic): Jerusalem portrayed as an unfaithful wife who 'loved' the beds of her lovers and committed sexual/idolatrous acts with foreign nations; closely parallels Isaiah’s erotic imagery linking sexual betrayal and idolatry.
- Ezekiel 23:5-10 (thematic): The sisters Aholah and Aholibah are accused of prostituting themselves to foreign powers with explicit bed/lover language; echoes Isaiah’s association of sleeping with foreign gods and eroticized worship.
- Hosea 2:2-13 (thematic): God’s relationship with Israel depicted as marital infidelity—Israel ‘goes after her lovers’ and forgets God—and the cultic/sexual dimensions of that unfaithfulness parallel Isaiah’s charge that the people 'loved their bed' and practiced secret rites.
Alternative generated candidates
- Behind the door and beside the posts you set up your memorial; for you uncovered yourself to me and went up—you enlarged your couch, made a pact with them; you loved their bed and gazed upon their nakedness.
- Behind the door and the threshold you set your memorial, because you uncovered yourself to me and went up. You enlarged your bed and made a covenant with them; you loved their bed; you looked upon it.
Isa.57.9 - Details
Original Text
Morphology
- ותשרי: VERB,qal,impf,2,f,sg
- למלך: PREP+NOUN,m,sg,abs
- בשמן: PREP+NOUN,m,sg,abs
- ותרבי: VERB,qal,impf,2,f,sg
- רקחיך: NOUN,m,pl,abs+PRON,2,m,sg
- ותשלחי: VERB,qal,impf,2,f,sg
- צריך: ADJ,m,sg
- עד: PREP
- מרחק: NOUN,m,sg,abs
- ותשפילי: VERB,qal,impf,2,f,sg
- עד: PREP
- שאול: NOUN,m,sg,abs
Parallels
- Ezek.16:13-15 (verbal): Uses the same prostitution/ornament imagery: Israel is adorned with oil, perfumes and gifts for lovers—language and motifs (ointment/perfume, prostitution) closely parallel Isaiah's charge.
- Ezek.23:11-16 (thematic): Describes the two sisters' sexual/political alliances with foreign powers in terms of prostitution, receiving gifts and shameful conduct—parallels Isaiah's theme of political/idolatrous seduction and humiliation.
- Isa.3:18-24 (thematic): Condemns lavish adornment (perfumes, jewelry, cosmetics) of Jerusalem's women and foretells their humiliation—echoes the pattern of ornamentation followed by disgrace found in Isa.57:9.
- Hosea 2:8-13 (allusion): Portrays Israel's idolatry as adultery in which she gives herself and her wealth to lovers (foreign gods/nations) and faces punishment—the covenantal/prostitution motif parallels Isaiah's accusation of prostituting to a ruler/foreign power.
- Isa.14:15 (allusion): Speaks of the proud being brought down to Sheol; parallels the final clause of Isa.57:9 about being humbled to Sheol, linking pride/alliance with a fate of descent and humiliation.
Alternative generated candidates
- You anointed your couch with oil and multiplied your perfumes; you sent forth your steps to the far country; you humbled yourself even to Sheol.
- You anointed your bed with oil; you multiplied your perfumes; you sent your messengers far away; you humbled yourself even to Sheol.
Isa.57.10 - Details
Original Text
Morphology
- ברב: PREP+NOUN,m,sg,abs
- דרכך: NOUN,f,sg,abs+PRON,2,m,sg
- יגעת: VERB,qal,perf,2,m,pl
- לא: PART_NEG
- אמרת: VERB,qal,perf,2,m,sg
- נואש: ADJ,m,sg
- חית: NOUN,f,sg,cs
- ידך: NOUN,f,sg,abs,poss:2,f,sg
- מצאת: VERB,qal,perf,2,m,sg
- על: PREP
- כן: ADV
- לא: PART_NEG
- חלית: VERB,qal,perf,2,m,sg
Parallels
- Isaiah 40:31 (thematic): Both speak of divine renewal of strength so the faithful do not faint—'they shall renew their strength' echoes Isaiah 57:10's 'you found renewal of your hand'.
- Isaiah 40:29 (thematic): God 'gives power to the faint' and 'increases strength'—parallels the theme that renewed strength prevents collapse in Isaiah 57:10.
- 2 Corinthians 4:16 (allusion): Paul's 'we do not lose heart... inwardly renewed day by day' parallels Isaiah's refusal to despair and the experience of inward renewal rather than fainting.
- Lamentations 3:21-23 (thematic): The poet recalls hope and God's mercies 'new every morning,' linking the refusal to despair with the experience of renewed life and strength found in Isaiah 57:10.
- Proverbs 24:10 (thematic): 'If you faint in the day of adversity, your strength is small' provides a proverbial contrast that highlights Isaiah 57:10's point that renewed strength prevented fainting or despair.
Alternative generated candidates
- In the multitude of your ways you wearied yourself; you did not say, “It is hopeless.” You found life for your hand; therefore you were not stricken.
- In the abundance of your ways you were wearied; yet you did not say, “It is hopeless.” You found strength in your own hands, and so you were not sick.
Isa.57.11 - Details
Original Text
Morphology
- ואת: CONJ
- מי: PRON,interr,sg
- דאגת: VERB,qal,perf,2,m,sg
- ותיראי: CONJ+VERB,qal,impf,2,f,sg
- כי: CONJ
- תכזבי: VERB,qal,impf,2,f,sg
- ואותי: PRON,1,sg,obj
- לא: PART_NEG
- זכרת: VERB,qal,perf,2,m,sg
- לא: PART_NEG
- שמת: VERB,qal,perf,2,m,sg
- על: PREP
- לבך: NOUN,m,sg,abs+PRON,2,m,sg
- הלא: PART
- אני: PRON,1,sg
- מחשה: NOUN,m,sg,abs
- ומעלם: NOUN,m,sg,abs
- ואותי: PRON,1,sg,obj
- לא: PART_NEG
- תיראי: VERB,qal,impv,2,f,sg
Parallels
- Isaiah 51:12-13 (verbal): God asks rhetorically who one should fear and rebukes forgetting the LORD—closely parallels the charge in 57:11 about fearing others and not remembering God.
- Isaiah 8:12-13 (thematic): Commands Israel not to fear human conspiracies but to 'sanctify the LORD' (let him be your fear); parallels 57:11's contrast between fearing men and fearing/remembering God.
- Isaiah 44:8 (thematic): A divine assurance — 'Fear ye not, neither be afraid' — and reminder that God has spoken and is present; echoes 57:11's challenge to misplaced fear and failure to recall God's presence.
- Psalm 50:22-23 (thematic): A rebuke to those who forget God with an accompanying warning of judgment; parallels 57:11's condemnation of failing to remember the LORD and the consequences of such forgetfulness.
Alternative generated candidates
- Of whom were you afraid, that you lied and did not remember me nor set me before your heart? Was I then a wilderness or a land of deep darkness? You did not fear me.
- And whom did you fear and dread so that you lied and did not remember me, nor set me in your heart? Am I not a God who is present and hidden? Yet you did not revere me.
Isa.57.12 - Details
Original Text
Morphology
- אני: PRON,1,sg
- אגיד: VERB,qal,impf,1,sg
- צדקתך: NOUN,f,sg,abs,2,ms
- ואת: CONJ
- מעשיך: NOUN,m,pl,abs,2,ms
- ולא: CONJ
- יועילוך: VERB,qal,impf,3,m,sg,obj:2,ms
Parallels
- Isaiah 1:11-15 (structural): Prophetic rebuke that sacrifices and outward religious acts are unacceptable to God when the people's covenant faithlessness persists — parallels Isa 57:12's assertion that proclaimed righteousness and deeds will not profit.
- Isaiah 64:6 (thematic): “All our righteous acts are like filthy rags” — underscores the insufficiency and worthlessness of human righteousness and works before God, resonating with the claim that works will not avail.
- Job 25:4-6 (thematic): Affirms that no mortal is righteous before God and that human deeds cannot make one pure — thematically parallels the denial that one’s righteousness or works profit.
- Romans 3:20 (allusion): “By works of the law no human being will be justified” — New Testament formulation of the principle that works do not justify or profit before God, echoing Isa 57:12.
- Ephesians 2:8-9 (allusion): Salvation is by grace through faith, not by works — complements Isaiah’s assertion that declared righteousness and deeds will not avail to reconcile or secure favor.
Alternative generated candidates
- I will recount your righteousness and your deeds—and they will not profit you.
- I will recount your righteousness and your deeds, but they will not profit you.
Isa.57.13 - Details
Original Text
Morphology
- בזעקך: PREP+NOUN,m,sg,abs,suf,2,ms
- יצילך: VERB,qal,impf,3,m,sg,suf,2,ms
- קבוציך: NOUN,m,pl,abs,suf,2,ms
- ואת: CONJ
- כלם: PRON,3,m,pl
- ישא: VERB,qal,impf,3,m,sg
- רוח: NOUN,f,sg,abs
- יקח: VERB,qal,imperfect,3,m,sg
- הבל: NOUN,m,sg,abs
- והחוסה: CONJ+VERB,qal,ptc,ms
- בי: PREP+PRON,1,sg
- ינחל: VERB,qal,impf,3,m,sg
- ארץ: NOUN,f,sg,abs
- ויירש: VERB,qal,imperfect,3,m,sg
- הר: NOUN,m,sg,cons
- קדשי: NOUN,m,pl,cons
Parallels
- Psalm 37:29 (verbal): ‘The righteous shall inherit the land’ echoes Isaiah’s promise that ‘he who takes refuge in me shall inherit the land’—shared language of divine inheritance.
- Psalm 37:40 (thematic): ‘He delivers them, because they take refuge in him’ parallels Isaiah’s contrast between futile human help and the safety of those who seek refuge in God.
- Psalm 91:1 (thematic): ‘He who dwells in the shelter of the Most High…’ resonates with Isaiah’s motif of taking refuge in God as the true source of security and inheritance.
- Isaiah 31:3 (allusion): Isaiah’s critique of relying on human allies (Egypt/horses) echoes the verse’s warning that one’s companies/strengths are ultimately vain and swept away like a breath.
- Nahum 1:7 (thematic): ‘The LORD is good, a stronghold in the day of trouble; he knows those who take refuge in him’ parallels Isaiah’s assurance that refuge in God results in protection and possession of his promise (the holy mountain).
Alternative generated candidates
- When you cry, let your company save you; the wind will carry them all away, a breath will take them; but the one who takes refuge in me shall inherit the land and possess my holy mountain.
- When you cry out, your warriors will not save you; they will all be carried off by the wind—they are nothing. But he who takes refuge in me shall inherit the land and possess my holy mountain.
All the beasts of the field come to devour; all the animals of the forest.
Their watchmen are blind, all of them; they know nothing. They are mute dogs; they cannot bark—they lie down, they love to sleep. And the dogs are greedy, with no sense of satiety; they are shepherds who lack understanding. All of them turn to their own way—each for his gain, from his quarter.
They say, “Bring wine, let us be drunk; strong drink! Tomorrow will be like today, or even more abundant.”
The righteous man perishes, and no one takes it to heart; the faithful are gathered—no one understands. The righteous is taken away because of the evil.
He will enter into peace; they shall rest on their beds—those who walked in uprightness. But you—draw near, you sons of a sorceress, offspring of the adulterer and the harlot.
On whom do you delight yourselves? On whom do you open your mouth and extend your tongue? Are you not children of transgression, offspring of falsehood?
You who make offerings to idols under every green tree, who slaughter your children in the torrents, under the clefts of the rocks.
By the smooth stones of the brook is your portion; they are your lot. To them you have poured out libations and offered cake offerings—shall I be pacified for these?
On the lofty hill and the high mountain you set your bed; even there you went up to offer sacrifice.
Behind doors and doorposts you have set your memorial; for you uncovered yourself to me and went up. You enlarged your couch, you made a covenant with them; you loved their bed and looked on their nakedness.
You anointed yourself with oil for the sake of the prince; you multiplied your perfumes; you sent your envoys far away; you humbled yourself as far as Sheol.
In the abundance of your ways you wearied yourself; you did not say, “It is hopeless.” You found life by your own hand—therefore you were not sick.
Of whom then did you fear or stand in dread, that you lied and did not remember me, nor set me in your heart? Am I not the one who declares what is secret and who keeps hidden things? And you did not fear me.
I will tell forth your righteousness and your deeds, and they will not profit you.
By your cry you will be delivered—your crowds will save you; yet all of them are blown away: a breath will take them. But he who takes refuge in me will inherit the land and possess my holy mountain.