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.


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. 1 b). For a defense of this reading, see R. Whybray, Isaiah 40-66 (NCBC), 173-74.


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


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


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]).


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 ).


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.


The preposition מִן ( min ) has a causal sense (translated “because of”) here and in the following clause.


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.”


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.


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.”


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.”


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.


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 ).


Heb “one assigned his grave with criminals.” The subject of the singular is impersonal; English typically uses “they” in such constructions.


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.


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….”


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 52:14 a), 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.” sn What constitutes the servant’s reparation offering? Some might think his suffering, but the preceding context views this as past, while the verb here is imperfect in form. The offering appears to be something the servant does after his suffering has been completed. Perhaps the background of the language can be found in the Levitical code, where a healed leper would offer a reparation offering as part of the ritual to achieve ceremonial cleanliness (see ). The servant was pictured earlier in the song as being severely ill. This illness (a metaphor for the effects of the people’s sin) separated him from God. However, here we discover the separation is not final; once reparation is made, so to speak, he will again experience the Lord’s favor.


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.


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. sn Some (e.g., H. M. Orlinsky, “The So-called ‘Suffering Servant’ in Isaiah 53,22,” VTSup 14 [1967]: 3-133) object to this legal interpretation of the language, arguing that it would be unjust for the righteous to suffer for the wicked and for the wicked to be declared innocent. However, such a surprising development is consistent with the ironic nature of this song. It does seem unfair for the innocent to die for the guilty. But what is God to do when all have sinned and wandered off like stray sheep (cf. v. 6 )? Covenant law demands punishment, but punishment in this case would mean annihilation of what God has created. God’s justice, as demanded by the law, must be satisfied. To satisfy his justice, he does something seemingly unjust. He punishes his sinless servant, the only one who has not strayed off! In the progress of biblical revelation, we discover that the sinless servant is really God in the flesh, who offers himself because he is committed to the world he has created. If his justice can only be satisfied if he himself endures the punishment, then so be it. What appears to be an act of injustice is really love satisfying the demands of justice!


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.


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 53,12 a to Be Understood,” Bib 68 [1987]: 330-56).


Heb “because he laid bare his life”; traditionally, ASV “because he (+ hath KJV) poured out his soul (life NIV) unto death.”


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.


Heb “the curtains of our dwelling places let them stretch out.”


Heb “your stakes strengthen.”


Or “take possession of”; NAB “shall dispossess.”


Or “embarrassed”; NASB “humiliated…disgraced.”


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.


Or “redeemer.” See the note at 41:14 .


Heb “like a woman abandoned and grieved in spirit.”


Or “forsook” (NASB).


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.”


Heb “I hid my face from you.”


and all the ancient versions except LXX.


Heb “the waters of Noah” (so NAB, NIV, NRSV).


Heb “peace” (so many English versions); NLT “of blessing.”


Or, more literally, “windblown, storm tossed.”


Perhaps, “rubies” (so ASV, NAB, NIV, NRSV, NLT).


On the meaning of אֶקְדָּח (’ eqdakh ), which occurs only here, see HALOT 82 s.v.


Heb “border” (so ASV); NASB “your entire wall.”


Heb “delightful”; KJV “pleasant.”


Heb “and great [will be] the peace of your sons.”


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.


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


Heb “from terror.” The rhetorical command, “be far” is understood by ellipsis here. Note the preceding context.


Heb “it,” i.e., the “terror” just mentioned.


The infinitive absolute precedes the finite verb here for emphasis.


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.”


Heb “who brings out an implement for his work.”


Heb “and every tongue that rises up for judgment with you will prove to be guilty.”


Heb “this is the inheritance of the servants of the Lord, and their vindication from me.”


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.


Heb “for what is not food.”


The interrogative particle and the verb “spend” are understood here by ellipsis (note the preceding line).


Heb “your labor,” which stands by metonymy for that which one earns.


The infinitive absolute follows the imperative and lends emphasis to the exhortation.


Heb “good” (so NASB, NIV, NRSV).


Heb “Let your appetite delight in fine food.” sn Nourishing, fine food here represents the blessings God freely offers. These include forgiveness, a new covenantal relationship with God, and national prominence (see vv. 3-6 ).


The jussive with vav ( ו ) conjunctive following the imperative indicates purpose/result. sn To live here refers to covenantal blessing, primarily material prosperity and national security (see vv. 4-5, 13 , and Deut 30:6, 15, 19-20 ).


Or “an eternal covenant with.”


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.”


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).


Heb “a nation,” but the singular is collective here, as the plural verbs that follow indicate.


Heb “while he allows himself to be found.” The Niphal form has a tolerative force here.


Heb “Let the wicked one abandon his way.” The singular is collective.


Heb “and the man of evil his thoughts.” The singular is collective.


Heb “let him return.” The singular is collective, meaning “let them.”


The imperfect with vav ( ו ) conjunctive after the jussive indicates purpose/result.


Or “For” (KJV, NAB, NASB, NIV).


Or “thoughts” (so many English versions).


Heb “are not.” “Like” is interpretive, but v. 9 indicates that a comparison is in view.


Heb “ways” (so many English versions).


Or “the heavens.” The Hebrew term שָׁמַיִם ( shamayim ) may be translated “heavens” or “sky” depending on the context.


Heb “are higher than.”


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.


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. 7 b, 12-13).


Heb “but it accomplishes what I desire, and succeeds [on the mission] which I send it.” sn Verses 8-11 focus on the reliability of the divine word and support the promises before (vv. 3-5, 7 b) and after (vv. 12-13 ) this. Israel can be certain that repentance will bring forgiveness and a new covenantal relationship because God’s promises are reliable. In contrast to human plans (or “thoughts”), which are destined to fail ( Ps 94:11 ) apart from divine approval ( Prov 19:21 ), and human deeds (or “ways”), which are evil and lead to destruction ( Prov 1:15-19; 3:31-33; 4:19 ), God’s plans are realized and his deeds accomplish something positive.


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 ).


Or, more literally, “a permanent sign that will not be cut off.”


Heb “guard”; KJV “Keep”; NAB “Observe”; NASB “Preserve”; NIV, NRSV “Maintain.”


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


Heb “blessed is the man who does this.”


Heb “the son of mankind who takes hold of it.”


Heb and who keeps his hand from doing any evil.”


Heb “who attaches himself to.”


The infinitive absolute precedes the finite verb for emphasis.


Heb “and take hold of” (so KJV); NASB “hold fast.”


Heb “a hand and a name.” For other examples where יָד ( yad ) refers to a monument, see HALOT 388 s.v.


Heb “name” (so KJV, NIV, NRSV).


Heb “who attach themselves to.”


Heb “and take hold of”; NAB “hold to”; NIV, NRSV “hold fast.”


Heb “in the house of my prayer.”


Heb “for my house will be called a house of prayer for all the nations.”


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.”


Heb “they do not know”; KJV “they are all ignorant”; NIV “they all lack knowledge.”


has חזים (“seers”) here. In this case the “watchmen” are directly identified as prophets and depicted as lazy.


Heb “for his gain from his end.”


The words “each one says” are supplied in the translation for clarification.


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


Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man”; TEV “Good people.”


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


Heb “Men of loyalty are taken away.” The Niphal of אָסַף (’ asaf ) here means “to die.”


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 .


Or “realizes”; Heb “understands” (so NASB, NIV, NRSV).


Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man.”


Heb “are taken away.” The Niphal of אָסַף (’ asaf ) here means “to die.”


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”).


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.


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.


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.


Heb “Are you not children of rebellion, offspring of a lie?” The rhetorical question anticipates the answer, “Of course you are!”


Heb “inflame yourselves”; NRSV “burn with lust.” This verse alludes to the practice of ritual sex that accompanied pagan fertility rites.


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


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 .


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.


Or “for” (KJV, NRSV).


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”).


Heb “you make wide your bed” (NASB similar).


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 .


The Hebrew text has simply חָזָה ( khazah , “gaze”). The adverb “longingly” is interpretive (see the context, where sexual lust is depicted).


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 .


Heb “you journey with oil.”


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.


Heb “and you multiply your perfumes.”


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


Heb “it is hopeless” (so NAB, NASB, NIV); NRSV “It is useless.”


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.”


Heb “you do not grow weak.”


Heb “you do not place [it] on your heart.”


Heb “Is it not [because] I have been silent, and from long ago?”


Heb “I, I will declare your righteousness and your deeds.”


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.


Heb “all of them a wind lifts up.”


Heb “a breath takes [them] away.”


Or “seeks refuge in me.” “Seeking refuge” is a metonymy for “being loyal to.”


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.


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 .


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.


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.


Heb “to restore the lowly of spirit and to restore the heart of the crushed.”


Or perhaps, “argue,” or “accuse” (so NAB, NIV, NRSV).


Heb “for a spirit from before me would be faint.”


Heb “and I struck him, hiding, and I was angry.” פָּנַיִם ( panayim , “face”) is the implied object of “hiding.”


Heb “and he walked [as an] apostate in the way of his heart.”


Heb “his ways” (so KJV, NASB, NIV); TEV “how they acted.”


Heb “and I will restore consolation to him, to his mourners.”


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 ).


Heb “Peace, peace.” The repetition of the noun emphasizes degree.


Heb “declare to my people their rebellion.”


Heb “and to the house of Jacob their sin.” The verb “declare” is understood by ellipsis (note the preceding line).


Heb “ways” (so KJV, NAB, NASB, NIV, NRSV, TEV); NLT “my laws.”


The words “they lament” are supplied in the translation for clarification.


Heb “you find pleasure”; NASB “you find your desire.”


Or perhaps, “debtors.” See HALOT 865 s.v. * עָצֵב .


Heb “you fast for” (so NASB); NRSV “you fast only to quarrel.”


Heb “and for striking with a sinful fist.”


Heb “choose” (so NASB, NRSV); NAB “wish.”


Heb “a day when man humbles himself.” The words “Do I want” are supplied in the translation for stylistic reasons.


Or “making [their] bed.”


Heb “Is this not a fast I choose?” “No” is supplied in the translation for clarification.


The words “I want you” are supplied in the translation for stylistic reasons.


Heb “crushed.”


Heb “Is it not?” The rhetorical question here expects a positive answer, “It is!”


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 .


Heb “and from your flesh do not hide yourself.”


Heb “will burst out like the dawn.” sn Light here symbolizes God’s favor and restored blessing, as the immediately following context makes clear.


Heb “prosper”; KJV “spring forth speedily.”


Or “righteousness.” Their godly behavior will be on display for all to see.


Heb “if you.” In the Hebrew text vv. 9 b-10 are one long conditional sentence. The protasis (“if” clauses appear in vv. 9 b-10a), with the apodosis (“then” clause) appearing in v. 10 b.


Heb “if you.” See the note on “you must” in v. 9 b.


Heb “If you furnish for the hungry [with] your being, and the appetite of the oppressed you satisfy.”


Heb “will rise in the darkness.”


Heb “and your darkness [will be] like noonday.”


Heb “he will satisfy in parched regions your appetite.”


Heb “and your bones he will strengthen.”


Heb “and they will build from you ancient ruins.”


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.


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 .


Heb “if you turn from the Sabbath your feet.”


supplies the preposition מִן ( min ) on “doing.”


Heb “and call the Sabbath a pleasure”; KJV, NAB, NASB, NIV, NRSV “a delight.”


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 ).


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 ).


For a parallel use of the phrase “find joy in” (Hitpael of עָנַג [’ anag ] followed by the preposition עַל [’ al ]), see Ps 37:4 .


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.


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).


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).


Heb “short” (so NAB, NASB, NIV, NRSV).


Heb “or his ear too heavy [i.e., “dull”] to hear.”


Heb “and your sins have caused [his] face to be hidden from you so as not to hear.”


Heb “no one pleads with justice.”


Heb “nothing”; NAB “emptiness.”


Or “trouble” (NIV), or “harm.”


Heb “that which is pressed in hatches [as] a snake.”


Heb “their deeds are deeds of sin, and the work of violence [is] in their hands.”


Heb “their feet run to evil.”


Heb “they quickly pour out innocent blood.”


Heb “their thoughts are thoughts of sin, destruction and crushing [are] in their roadways.”


Heb “a way of peace they do not know, and there is no justice in their pathways.”


Heb “their paths they make crooked, everyone who walks in it does not know peace.”


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 .


Heb “but, look, darkness”; NIV “but all is darkness.”


The words “we wait for” are supplied in the translation; the verb is understood by ellipsis (note the preceding line).


The plural noun form may indicate degree here.


Or “walk about”; NCV “all we have is darkness.”


Heb “like there are no eyes.”


Heb among the strong, like dead men.”


See the note at v. 9 .


Heb “for many are our rebellious deeds before you.”


Heb “indeed [or “for”] our rebellious deeds (are) with us, and our sins, we know them.”


Heb “speaking.” A new sentence was started here in the translation for stylistic reasons.


Heb “conceiving and uttering from the heart words of falsehood.”


Or “righteousness” (ASV, NASB, NIV, NRSV); KJV, NAB “justice.”


Or “for” (KJV, NRSV).


Heb “and it is displeasing in his eyes.”


Heb “man” (so KJV, ASV); TEV “no one to help.”


Or “appalled” (NAB, NIV, NRSV), or “disgusted.”


Heb “and his arm delivers for him.”


Heb “and his justice [or “righteousness”] supports him.”


Or “righteousness” (KJV, NASB, NIV, NRSV, NLT); NCV “goodness.”


Or “a breastplate” (traditional; so many English versions); TEV “a coat of armour.”


Heb “and [as] a helmet deliverance on his head.”


Heb “and he puts on the clothes of vengeance [as] a garment.”


Heb “in accordance with deeds, so he repays, anger to his adversaries, repayment to his enemies.”


Or “islands” (KJV, NIV).


Heb “fear.” A few medieval Hebrew mss read “see.”


Heb “and they fear from the west the name of the Lord.”


Heb “and from the rising of the sun his splendor.”


Heb “narrow”; NAB, NIV, NRSV “pent-up.”


Heb “the wind of the Lord drives it on.” The term רוּחַ ( ruakh ) could be translated “breath” here (see 30:28 ).


Or “redeemer.” See the note at 41:14 .


Heb “and to those who turn from rebellion in Jacob.”


Or “my covenant with” (so many English versions); NCV “my agreement with.” sn The Lord promises the repentant (note “to them”) that they and their offspring will possess his spirit and function as his spokesmen. In this regard they follow in the footsteps of the Lord’s special servant. See 42:1; 49:2; 51:16 .


Heb “from now and on into the future.”


Or “glory” (so most English versions).


The verb “covers” is understood by ellipsis (note the preceding line).


Or “glory” (so most English versions); TEV “the brightness of his presence.”


Heb “Lift up around your eyes and see!”


Or “shine,” or “be radiant” (NAB, NASB, NIV, NRSV).


Heb “and it will tremble and be wide, your heart.”


Heb “the wealth of the sea,” i.e., wealth that is transported from distant lands via the sea.


Heb “an abundance of camels will cover you.”


Heb “all of them, from Sheba.”


Heb “and they will announce the praises of the Lord.”


Heb “will serve you,” i.e., be available as sacrifices (see the next line). Another option is to understood these “rams” as symbolic of leaders who will be subject to the people of Zion. See v. 10 .


has both לרצון followed by the preposition על , which would argue against deleted the preposition. As the above translation seeks to demonstrate, the preposition עַל (’ al ) indicates a norm (“in accordance with acceptance” or “acceptably”; IBHS 218 §11.2.13e, n. 111) and the “altar” functions as an objective accusative with a verb of motion (cf. Gen 49:4 ; Lev 2:2 ; Num 13:17 ; J. N. Oswalt, Isaiah [NICOT], 2:534, n. 14).


Heb “fly” (so KJV, NASB, NRSV); NAB, NIV “fly along.”


Heb “to their windows,” i.e., to the openings in their coops. See HALOT 83 s.v. אֲרֻבָּה .


Or “islands” (NIV); CEV “distant islands”; TEV “distant lands.”


Heb “the ships of Tarshish.” See the note at 2:16 .


Heb “to the name of the Lord your God.”


Heb “in my favor I will have compassion on you.”


Or “led in procession.” The participle is passive.


Or “For” (KJV, NAB, NASB, NIV, NRSV, NLT); TEV “But.”


The infinitive absolute appears before the finite verb for emphasis.


Or “holy place, sanctuary.”


Heb “the place of my feet.” See Ezek 43:7 , where the Lord’s throne is called the “place of the soles of my feet.”


Heb “Instead of your being abandoned and despised, with no one passing through, I will make you.”


Or “redeemer.” See the note at 41:14 .


The words “I will bring you” are supplied in the translation; they are understood by ellipsis (see the preceding lines).


The words “I will bring you” are supplied in the translation; they are understood by ellipsis (see the first two lines of the verse).


Or “peace” (KJV and many other English versions).


The plural indicates degree. The language is ironic; in the past Zion was ruled by oppressive tyrants, but now personified prosperity and vindication will be the only things that will “dominate” the city.


The words “sounds of” are supplied in the translation for stylistic reasons.


Heb “and your God for your splendor.”


Heb “days” (so KJV, NAB, NIV, NRSV, NLT).


Or “righteous” (NASB, NIV, NRSV, NLT); NAB “just.”


Heb “a shoot of his planting, the work of my hands, to reveal splendor.”


Heb “will become” (so NASB, NIV).


Heb “I, the Lord, in its time, I will quickly do it.”


Heb “anointed,” i.e., designated to carry out an assigned task.


Or “sent” (NAB); NCV “has appointed me.”


Or “proclaim good news to.”


Heb “to bind up [the wounds of].”


Heb “to announce the year of the Lord’s favor, and the day of our God’s vengeance.


Heb “oil of joy” (KJV, ASV); NASB, NIV, NRSV “the oil of gladness.”


Heb “garment of praise.”


Heb “a faint spirit” (so NRSV); KJV, ASV “the spirit of heaviness”; NASB “a spirit of fainting.”


Rather than referring to the character of the people, צֶדֶק ( tsedeq ) may carry the nuance “vindication” here, suggesting that God’s restored people are a testimony to his justice. See v. 2 , which alludes to the fact that God will take vengeance against the enemies of his people. Cf. NAB “oaks of justice.”


Heb “a planting of the Lord to reveal splendor.”


Heb “and the formerly desolate places they will raise up.”


Heb “will stand [in position] and shepherd.”


The Hebrew text adds, “it will be said concerning you.”


Heb “eat” (KJV, NAB, NASB); NIV “feed on”; NLT “be fed with.”


The form in the Hebrew text is probably a corruption of יִתְאַמְּרוּ ( yit ’ ammÿru ), a Hitpael from אָמַר (’ amar ), meaning “boast about” (see HALOT 67 s.v. II אמר , HALOT 416 s.v. ימר , and BDB 56 s.v. אָמַר ).


Heb “their glory” (i.e., riches).


Heb “instead of your shame, a double portion.”


Heb “and [instead of] humiliation they will rejoice [over] their portion.” The term תָחָת ( takhat , “instead of”) is understood by ellipsis (note the preceding line).


Heb “therefore” (so KJV, NASB); NIV “and so.”


Heb “in faithfulness”; NASB, NRSV, NLT “faithfully.”


Heb “all who see them will recognize them, that they [are] descendants [whom] the Lord has blessed.”


The infinitive absolute appears before the finite verb for emphasis.


Heb “my being is happy in my God”; NAB “in my God is the joy of my soul.”


Heb “robe of vindication”; KJV, NASB, NIV, NRSV “robe of righteousness.”


Heb “like a bridegroom [who] acts like a priest [by wearing] a turban, and like a bride [who] wears her jewelry.” The words “I look” are supplied for stylistic reasons and clarification.


Or perhaps, “righteousness,” but the context seems to emphasize deliverance and restoration (see v. 10 and 62:1 ).


Heb “and praise before all the nations.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “goes forth like brightness.”


Heb “which the mouth of the Lord will designate.”


Or “for”; KJV, NAB, NASB, NIV, NRSV “but.”


Hebrew חֶפְצִי־בָהּ ( kheftsi-vah ), traditionally transliterated “Hephzibah” (so KJV, ASV, NIV).


Hebrew בְּעוּלָה ( bÿ ’ ulah ), traditionally transliterated “Beulah” (so KJV, ASV, NIV).


That is, the land will be restored to the Lord’s favor and once again enjoy his blessing and protection. To indicate the land’s relationship to the Lord, the words “to him” have been supplied at the end of the clause.


The Hebrew text has “your sons,” but this produces an odd metaphor and is somewhat incongruous with the parallelism. In the context (v. 4 b, see also 54:5-7 ) the Lord is the one who “marries” Zion. Therefore several prefer to emend “your sons” to בֹּנָיִךְ ( bonayikh , “your builder”; e.g., NRSV). In Ps 147:2 the Lord is called the “builder of Jerusalem.” However, this emendation is not the best option for at least four reasons. First, although the Lord is never called the “builder” of Jerusalem in Isaiah, the idea of Zion’s children possessing the land does occur ( Isa 49:20; 54:3 ; cf. also 14:1; 60:21 ). Secondly, all the ancient versions support the MT reading. Thirdly, although the verb בָּעַל ( ba ’ al ) can mean “to marry,” its basic idea is “to possess.” Consequently, the verb stresses a relationship more than a state. All the ancient versions render this verb “to dwell in” or “to dwell with.” The point is not just that the land will be reinhabited, but that it will be in a relationship of “belonging” to the Israelites. Hence a relational verb like בָּעַל is used (J. N. Oswalt, Isaiah [NICOT], 2:581). Finally, “sons” is a well-known metaphor for “inhabitants” (J. de Waard, Isaiah , 208).


Heb “all day and all night continually they do not keep silent.” The following lines suggest that they pray for the Lord’s intervention and restoration of the city.


Or “invoke”; NIV “call on”; NASB, NRSV “remind.”


“Jerusalem” is supplied in the translation for stylistic reasons; note the following line.


Heb “[the object of] praise.”


The Lord’s right hand and strong arm here symbolize his power and remind the audience that his might guarantees the fulfillment of the following promise.


Heb “it,” the grain mentioned in v. 8 a.


Heb “and those who gather it will drink it.” The masculine singular pronominal suffixes attached to “gather” and “drink” refer back to the masculine noun תִּירוֹשׁ ( tirosh , “wine”) in v. 8 b.


Heb “to the end of the earth” (so NASB, NRSV).


Or “the redeemed of the Lord” (KJV, NAB).


Heb “[in] bright red garments, from Bozrah.”


The interrogative particle is understood by ellipsis; note the first line of the verse.


Heb “honored in his clothing”; KJV, ASV “glorious in his apparel.”


The Hebrew text has צָעָה ( tsa ’ ah ), which means “stoop, bend” ( 51:14 ). The translation assumes an emendation to צָעַד ( tsa ’ ad , “march”; see BDB 858 s.v. צָעָה ).


Heb “I, [the one] speaking in vindication [or “righteousness”], great to deliver.”


Heb “and your garments like one who treads in a vat?”


Heb “and I stained.” For discussion of the difficult verb form, see HALOT 170 s.v. II גאל . Perhaps the form is mixed, combining the first person forms of the imperfect (note the alef prefix) and perfect (note the תי - ending).


Heb “for the day of vengeance was in my heart, and the year of my revenge came.” The term גְּאוּלַי ( gÿ ’ ulai ) is sometimes translated here “my redemption,” for the verbal root גאל often means “deliver, buy back.” A גֹּאֵל ( go ’ el , “kinsman-redeemer”) was responsible for protecting the extended family’s interests, often by redeeming property that had been sold outside the family. However, the responsibilities of a גֹּאֵל extended beyond financial concerns. He was also responsible for avenging the shed blood of a family member (see Num 35:19-27 ; Deut 19:6-12 ). In Isa 63:4 , where vengeance is a prominent theme (note the previous line), it is probably this function of the family protector that is in view. The Lord pictures himself as a blood avenger who waits for the day of vengeance to arrive and then springs into action.


Heb “and my anger, it supported me”; NIV “my own wrath sustained me.”


Heb “and I brought down to the ground their juice.” “Juice” refers to their blood (see v. 3 ).


Heb “according to all which.”


Heb “greatness of goodness to the house of Israel which he did for them.”


Heb “according to.”


Heb “children [who] do not act deceitfully.” Here the verb refers to covenantal loyalty.


Heb “in all their distress, there was distress to him” (reading לוֹ [ lo ] with the margin/ Qere ).


Heb “the messenger [or “angel”] of his face”; NIV “the angel of his presence.” sn This may refer to the “angel of God” mentioned in Exod 14:19 , who in turn may be identical to the divine “presence” (literally, “face”) referred to in Exod 33:14-15 and Deut 4:37 . Here in this messenger may be equated with God’s “holy Spirit” (see vv. 10-11 ) and “the Spirit of the Lord” (v. 14 ). See also Ps 139:7 , where God’s “Spirit” seems to be equated with his “presence” (literally, “face”) in the synonymous parallelistic structure.


Or “redeemed” (KJV, NAB, NIV), or “delivered.”


Heb “all the days of antiquity”; KJV, NAB, NASB, NIV, NRSV “days of old.”


Or “grieved, hurt the feelings of.”


Heb “and he remembered the days of antiquity, Moses, his people.” The syntax of the statement is unclear. The translation assumes that “his people” is the subject of the verb “remembered.” If original, “Moses” is in apposition to “the days of antiquity,” more precisely identifying the time period referred to. However, the syntactical awkwardness suggests that “Moses” may have been an early marginal note (perhaps identifying “the shepherd of his flock” two lines later) that has worked its way into the text.


The Hebrew text has a plural form, which if retained and taken as a numerical plural, would probably refer to Moses, Aaron, and the Israelite tribal leaders at the time of the Exodus. Most prefer to emend the form to the singular ( רָעָה , ra ’ ah ) and understand this as a reference just to Moses.


Heb “who caused to go at the right hand of Moses the arm of his splendor.”


Heb “making for himself a lasting name.”


Heb “in the desert [or “steppe”].”


The words “to graze” are supplied in the translation for clarification.


Or “so” (KJV, ASV), or “thus” (NAB, NRSV).


Heb “making for yourself a majestic name.”


This probably refers to his zeal for his people, which motivates him to angrily strike out against their enemies.


The Hebrew text reads literally, “the agitation of your intestines and your compassion to me they are held back.” The phrase “agitation of your intestines” is metonymic, referring to the way in which one’s nervous system reacts when one feels pity and compassion toward another. אֵלַי (’ elay , “to me”) is awkward in this context, where the speaker represents the nation and, following the introduction (see v. 7 ), utilizes first person plural forms. The translation assumes an emendation to the negative particle אַל (’ al ). This also necessitates emending the following verb form (which is a plural perfect) to a singular jussive ( תִתְאַפָּק , tit ’ appaq ). The Hitpael of אָפַק (’ afaq ) also occurs in 42:14 .


Heb “our protector [or “redeemer”] from antiquity [is] your name.”


Some suggest a tolerative use of the Hiphil here, “[why do] you allow us to stray?” (cf. NLT). Though the Hiphil of תָעָה ( ta ’ ah ) appears to be tolerative in Jer 50:6 , elsewhere it is preferable or necessary to take it as causative. See Isa 3:12; 9:15; and 30:28 , as well as Gen 20:13 ; 2 Kgs 21:9 ; Job 12:24-25 ; Prov 12:26 ; Jer 23:13, 32 ; Hos 4:12 ; Amos 2:4 ; Mic 3:5 .


This probably refers to God’s commands.


Heb “[Why do] you harden our heart[s] so as not to fear you.” The interrogative particle is understood by ellipsis (note the preceding line). sn How direct this hardening is, one cannot be sure. The speaker may envision direct involvement on the Lord’s part. The Lord has brought the exile as judgment for the nation’s sin and now he continues to keep them at arm’s length by blinding them spiritually. The second half of 64:7 might support this, though the precise reading of the final verb is uncertain. On the other hand, the idiom of lament is sometimes ironic and hyperbolically deterministic. For example, Naomi lamented that Shaddai was directly opposing her and bringing her calamity ( Ruth 1:20-21 ), while the author of directly attributes his horrible suffering and loneliness to God (see especially vv. 6-8, 16-18 ). Both individuals make little, if any, room for intermediate causes or the principle of sin and death which ravages the human race. In the same way, the speaker in Isa 63:17 (who evidences great spiritual sensitivity and is anything but “hardened”) may be referring to the hardships of exile, which discouraged and even embittered the people, causing many of them to retreat from their Yahwistic faith. In this case, the “hardening” in view is more indirect and can be lifted by the Lord’s intervention. Whether the hardening here is indirect or direct, it is important to recognize that the speaker sees it as one of the effects of rebellion against the Lord (note especially 64:5-6 ).


Or “holy” (ASV, NASB, NRSV, TEV, NLT).


Heb “for a short time they had a possession, the people of your holiness.”


Heb “your adversaries trampled on.”


Heb “we were from antiquity” (see v. 16 ). The collocation עוֹלָם + מִן + הָיָה ( hayah + min + ’ olam ) occurs only here.


Heb “you did not rule them, your name was not called over them.” The expression “the name is called over” indicates ownership; see the note at 4:1 . As these two lines stand they are very difficult to interpret. They appear to be stating that the adversaries just mentioned in v. 18 have not been subject to the Lord’s rule in the past, perhaps explaining why they could commit the atrocity described in v. 18 b.


Or “the heavens.” The Hebrew term שָׁמַיִם ( shamayim ) may be translated “heavens” or “sky” depending on the context.


Or “quake.” נָזֹלּוּ ( nazollu ) is from the verbal root זָלַל ( zalal , “quake”; see HALOT 272 s.v. II זלל ). Perhaps there is a verbal allusion to Judg 5:5 , the only other passage where this verb occurs. In that passage the poet tells how the Lord’s appearance to do battle caused the mountains to shake.


Heb “to make known your name to your adversaries.” Perhaps the infinitive construct with preposition - לְ ( lamed ) should be construed with “come down” in v. 1 a, or subordinated to the following line: “To make known your name to your adversaries, let the nations shake from before you.”


Heb “[for which] we were not waiting.”


See the note at v. 1 .


Heb “from ancient times they have not heard, they have not listened.”


Heb “meet [with kindness].”


Heb “the one who rejoices and does righteousness.”


Heb “in your ways they remember you.”


support the MT reading. One can either accept an emendation or cast the statement as a question (as above).


Heb “and like a garment of menstruation [are] all our righteous acts”; KJV, NIV “filthy rags”; ASV “a polluted garment.”


Or “calls out in”; NASB, NIV, NRSV “calls on.”


Or “rouses himself”; NASB “arouses himself.”


Heb “for you have hidden your face from us.”


The Hebrew text reads literally, “and you caused us to melt in the hand of our sin.” The verb וַתְּמוּגֵנוּ ( vattÿmugenu ) is a Qal preterite 2nd person masculine singular with a 1st person common plural suffix from the root מוּג ( mug , “melt”). However, elsewhere the Qal of this verb is intransitive. If the verbal root מוּג ( mug ) is retained here, the form should be emended to a Polel pattern ( וַתְּמֹגְגֵנוּ , vattÿmogÿgenu ). The translation assumes an emendation to וַתְּמַגְּנֵנוּ ( vattÿmaggÿnenu , “and you handed us over”). This form is a Piel preterite 2nd person masculine singular with a 1st person common plural suffix from the verbal root מִגֵּן ( miggen , “hand over, surrender”; see HALOT 545 s.v. מגן and BDB 171 s.v. מָגָן ). The point is that God has abandoned them to their sinful ways and no longer seeks reconciliation.


On the force of וְעַתָּה ( vÿ ’ attah ) here, see HALOT 902 s.v. עַתָּה .


Heb “the work of your hand.”


Heb “do not remember sin continually.”


Heb “Look, gaze at your people, all of us.” Another option is to translate, “Take a good look! We are all your people.”


Heb “holy” (so KJV, NASB, NRSV, NLT); NIV “sacred.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “our source of pride.”


Or “all that we valued has become a ruin.”


Heb “because of these”; KJV, ASV “for these things.”


Heb “I allowed myself to be sought by those who did not ask.”


Heb “I allowed myself to be found by those who did not seek.”


Heb “call out in”; NASB, NIV, NRSV “call on.”


Heb “who walked [in] the way that is not good, after their thoughts.”


Heb “the people who provoke me to anger to my face continually.”


Or “gardens” (KJV, NASB, NIV, NRSV, NLT).


Or perhaps, “on tiles.”


The Hebrew text reads literally, “and in the watches they spend the night.” Some understand נְּצוּרִים ( nÿtsurim ) as referring to “secret places” or “caves,” while others emend the text to וּבֵין צוּרִים ( uven tsurim , “between the rocky cliffs”).


Heb “the flesh of the pig”; KJV, NAB, NASB “swine’s flesh.”


, reads מְרַק ( mÿraq , “broth”), while the consonantal text ( Kethib ) has פְרַק ( feraq , “fragment”).


Heb “Look, it is written before me.”


Heb “I will pay back into their lap.”


Heb “the iniquities of your fathers.”


Or perhaps, “taunted”; KJV “blasphemed”; NAB “disgraced”; NASB “scorned”; NIV “defied”; NRSV “reviled.”


Heb “I will measure out their pay [from the] beginning into their lap,” i.e., he will give them everything they have earned.


Heb “just as.” In the Hebrew text the statement is one long sentence, “Just as…, so I will do….”


Heb “for a blessing is in it.”


Heb “by not destroying everyone.”


Heb “it.” The third feminine singular pronominal suffix probably refers to the land which contains the aforementioned mountains.


Heb “a resting place for cattle”; NASB, NIV “for herds.”


Heb “for my people who seek me.”


The Hebrew text has simply, “forget.” The words “about worshiping at” are supplied in the translation for clarification.


The Hebrew has לַגַּד ( laggad , “for Gad”), the name of a pagan deity. See HALOT 176 s.v. II גַּד 2.


The Hebrew has לַמְנִי ( lamni , “for Meni”), the name of a pagan deity. See HALOT 602 s.v. מְגִי .


Heb “I assign you to the sword.” Some emend the Qal verb form מָנִיתִי ( maniti , “I assign”) to the Piel מִנִּיתִי ( minniti , “ I ordain”). The verb sounds like the name of the god Meni ( מְנִי , mÿni , “Destiny, Fate”). The sound play draws attention to the irony of the statement. The sinners among God’s people worship the god Meni, apparently in an effort to ensure a bright destiny for themselves. But the Lord is the one who really determines their destiny and he has decreed their demise.


Or “at the slaughter”; NIV “for the slaughter”; NLT “before the executioner.”


Heb “that which is evil in my eyes.”


Heb “from the good of the heart.”


Heb “from the pain of the heart.”


Heb “from the breaking of the spirit.”


Heb “you will leave your name for an oath to my chosen ones.” sn For an example of such a curse formula see Jer 29:22 .


Or “in the land” (NIV, NCV, NRSV). The same phrase occurs again later in this verse, with the same options.


Heb “will pronounce a blessing by the God of truth.”


Heb “will take an oath by the God of truth.”


Heb “for the former distresses will be forgotten, and they will be hidden from my eyes.”


Or perhaps, “the former things” (so ASV, NASB, NIV, NRSV); TEV “The events of the past.”


Heb “and they will not come up on the mind.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “Jerusalem, joy.” The next verse suggests the meaning: The Lord will create Jerusalem to be a source of joy to himself.


Heb “her people, happiness.” See the preceding note.


Heb “and I will rejoice in Jerusalem, and be happy in my people.”


Heb “and there will not be from there again a nursing infant of days,” i.e., one that lives just a few days.


Heb “or an old [man] who does not fill out his days.”


Heb “for the child as a son of one hundred years will die.” The point seems to be that those who die at the age of a hundred will be considered children, for the average life span will be much longer than that. The category “child” will be redefined in light of the expanded life spans that will characterize this new era.


Heb “the one who misses.” חָטָא ( khata ’) is used here in its basic sense of “miss the mark.” See HALOT 305 s.v. חטא . Another option is to translate, “and the sinner who reaches the age of a hundred will be cursed.”


Heb “they will not build, and another live [in it].”


Heb “they will not plant, and another eat.”


Heb “for like the days of the tree [will be] the days of my people.”


Heb “the work of their hands” (so KJV, NASB, NIV, NRSV); NLT “their hard-won gains.”


Heb “and they will not give birth to horror.”


Heb “for offspring blessed by the Lord they [will be], and their descendants along with them.”


The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2 .


Heb “in all my holy mountain.” These same words appear in 11:9 . See the note there. sn As in 11:1-9 the prophet anticipates a time when the categories predator-prey no longer exist. See the note at the end of 11:8 .


Heb “all these.” The phrase refers to the heavens and earth, mentioned in the previous verse.


Heb “and all these were.” Some prefer to emend וַיִּהְיוּ ( vayyihyu , “and they were”) to וְלִי הָיוּ ( vÿli hayu , “and to me they were”), i.e., “and they belong to me.”


Heb “and to this one I look” (KJV and NASB both similar).


Heb “to the humble and the lowly in spirit and the one who trembles at my words.”


Heb “one who slaughters a bull, one who strikes down a man.” Some understand a comparison here and in the following lines. In God’s sight the one who sacrifices is like (i.e., regarded as) a murderer or one whose worship is ritually defiled or idolatrous. The translation above assumes that the language is not metaphorical, but descriptive of the sinners’ hypocritical behavior. (Note the last two lines of the verse, which suggests they are guilty of abominable practices.) On the one hand, they act pious and offer sacrifices; but at the same time they commit violent crimes against men, defile their sacrifices, and worship other gods.


Heb “one who sacrifices a lamb, one who breaks a dog’s neck.” Some understand a comparison, but see the previous note. sn The significance of breaking a dog’s neck is uncertain, though the structure of the statement when compared to the preceding and following lines suggests the action is viewed in a negative light. According to Exod 13:13 and 34:20 , one was to “redeem” a firstborn donkey by offering a lamb; if one did not “redeem” the firstborn donkey in this way, then its neck must be broken. According to Deut 21:1-9 a heifer’s neck was to be broken as part of the atonement ritual to purify the land from the guilt of bloodshed. It is not certain if these passages relate in any way to the action described in Isa 66:3 .


Heb “one who offers an offering, pig’s blood.” Some understand a comparison, but see the note at the end of the first line.


Heb “one who offers incense as a memorial offering, one who blesses something false.” Some understand a comparison, but see the note at the end of the first line. אָוֶן (’ aven ), which has a wide variety of attested nuances, here refers metonymically to an idol. See HALOT 22 s.v. and BDB 20 s.v. 2 .


Heb “also they have chosen their ways.”


Heb “their being [or “soul”] takes delight in their disgusting [things].”


The precise meaning of the noun is uncertain. It occurs only here and in 3:4 (but see the note there). It appears to be derived from the verbal root עָלַל (’ alal ), which can carry the nuance “deal severely.”


Heb “that which is evil in my eyes.”


Heb “who tremble at his word.”


Heb “brothers” (so NASB, NIV); NRSV “Your own people”; NLT “Your close relatives.”


Or “so that we might witness your joy.” The point of this statement is unclear.


Heb “land,” but here אֶרֶץ (’ erets ) stands metonymically for an organized nation (see the following line).


Or “in order that”; ASV, NRSV “that.”


Heb “you will suck and be satisfied, from her comforting breast.”


Heb “you will slurp and refresh yourselves from her heavy breast.” sn Zion’s residents will benefit from and enjoy her great material prosperity. See v. 12 .


Heb “Look, I am ready to extend to her like a river prosperity [or “peace”], and like an overflowing stream, the riches of nations.”


The words “from her breast” are supplied in the translation for clarification (see v. 11 ).


Heb “like a man whose mother comforts him.”


“and you will see and your heart will be happy.”


Heb “and your bones like grass will sprout.”


Heb “and the hand of the Lord will be made known to his servants, and anger to his enemies.”


Heb “to cause to return with the rage of his anger, and his battle cry [or “rebuke”] with flames of fire.”


Heb “flesh” (so KJV, NASB, NRSV); NIV “upon all men”; TEV “all the people of the world.”


Heb “many are the slain of the Lord.”


Heb “the ones who consecrate themselves and the ones who purify themselves toward the orchards [or “gardens”] after the one in the midst.” The precise meaning of the statement is unclear, though it is obvious that some form of idolatry is in view.


Heb “ones who eat the flesh of the pig and the disgusting thing and the mouse.”


Heb “together they will come to an end.”


The Hebrew text reads literally “and I, their deeds and their thoughts, am coming.” The syntax here is very problematic, suggesting that the text may have suffered corruption. Some suggest that the words “their deeds and their thoughts” have been displaced from v. 17 . This line presents two primary challenges. In the first place, the personal pronoun “I” has no verb after it. Most translations insert “know” for the sake of clarity (NASB, NRSV, NLT, ESV). The NIV has “I, because of their actions and their imaginations…” Since God’s “knowledge” of Israel’s sin occasions judgment, the verb “hate” is an option as well (see above translation). The feminine form of the next verb ( בָּאָה , ba ’ ah ) could be understood in one of two ways. One could provide an implied noun “time” ( עֵת , ’ et ) and render the next line “the time is coming/has come” (NASB, ESV). One could also emend the feminine verb to the masculine בָּא ( ba ’) and have the “I” at the beginning of the line govern this verb as well (for the Lord is speaking here): “I am coming” (cf. NIV, NCV, NRSV, TEV, NLT).


Heb “and the tongues”; KJV, NASB, NIV, NRSV “and tongues.”


Heb “and I will set a sign among them.” The precise meaning of this statement is unclear. Elsewhere “to set a sign” means “perform a mighty act” ( Ps 78:43 ; Jer 32:20 ), “make [someone] an object lesson” ( Ezek 14:8 ), and “erect a [literal] standard” ( Ps 74:4 ).


Some prefer to read “Put” (i.e., Libya).


Heb “drawers of the bow” (KJV and ASV both similar).


Or “islands” (NIV).


Heb “brothers” (so NIV); NCV “fellow Israelites.”


The words “they will bring them” are supplied in the translation for stylistic reasons.


The precise meaning of this word is uncertain. Some suggest it refers to “chariots.” See HALOT 498 s.v. * כִּרְכָּרָה .


Heb “new moon.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2 .


Heb “all flesh” (so KJV, ASV, NRSV); NAB, NASB, NIV “all mankind”; NLT “All humanity.”


Or “bow down before” (NASB).


Heb “for their worm will not die.”


Heb “and their fire will not be extinguished.”


Heb “and they will be an abhorrence to all flesh.” sn This verse depicts a huge mass burial site where the seemingly endless pile of maggot-infested corpses are being burned.


Or “This is a record of what Jeremiah prophesied and did”; Heb “The words [or affairs] of Jeremiah.” The phrase could refer to either the messages of Jeremiah recorded in the book or to both his messages and the biographical (and autobiographical) narratives recorded about him in the book. Since the phrase is intended to serve as the title or superscription for the whole book and recurs again in 51:64 at the end of the book before the final appendix, it might refer to the latter. The expression “The words of [someone]” is a standard introductory formula ( Deut 29:1 [28:69]; 2 Sam 23:1 ; Amos 1:1 ; Eccl 1:1 ; Neh 1:1 ).


Heb “to whom the word of the Lord came.” The present translation is more in keeping with contemporary English idiom. The idea of “ began to speak” comes from the context where the conclusion of his speaking is signaled by the phrases “until the end of the eleventh year of Zedekiah” and “until the people of Jerusalem were taken into exile” in v. 3 .


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “the womb.” The words “your mother’s” are implicit and are supplied in the translation for clarity.


Heb “I knew you.” The parallelism here with “set you apart” and “appointed you” make clear that Jeremiah is speaking of his foreordination to be a prophet. For this same nuance of the Hebrew verb see Gen 18:19 ; Amos 3:2 .


Heb “Lord Yahweh.” sn The translation follows the ancient Jewish tradition of substituting the Hebrew word for “God” for the proper name Yahweh in this compound name. See the study note on v. 2 for the substitution of “Lord” in a similar kind of situation.


Heb “Behold, I do not know how to speak.” The particle הִנֵּה ( hinneh , commonly rendered “behold”) often introduces a speech and calls special attention to a specific word or the statement as a whole (see IBHS 675-78 §40.2.1).


The words “well enough for that” are implicit and are supplied in the translation for clarity. Jeremiah is not claiming an absolute inability to speak.


Heb “I am a boy/youth.” The Hebrew word can refer to an infant ( Exod 2:6 ), a young boy ( 1 Sam 2:11 ), a teenager ( Gen 21:12 ), or a young man ( 2 Sam 18:5 ). The translation is deliberately ambiguous since it is unclear how old Jeremiah was when he was called to begin prophesying.


Or “For you must go and say.” The Hebrew particle כִּי ( ki ) is likely adversative here after a negative statement (cf. BDB 474 s.v. כִּי 3.e). The Lord is probably not giving a rationale for the denial of Jeremiah’s objection but redirecting his focus, i.e., “do not say…but go…and say.”


Heb “be afraid of them.” The antecedent is the “whomever” in v. 7 .


Heb “rescue.”


Heb “Behold, I have put my words in your mouth.” This is an example of the Hebrew “scheduling” perfect or the “prophetic” perfect where a future event is viewed as so certain it is spoken of as past. The Hebrew particle rendered here “assuredly” ( Heb הִנֵּה , hinneh ) underlines the certitude of the promise for the future. See the translator’s note on v. 6 . sn The passage is reminiscent of Deut 18:18 which refers to the Lord ’s promise of future revelation through a line of prophets who, like Moses, would speak God’s word.


Heb “See!” The Hebrew imperative of the verb used here ( רָאָה , ra ’ ah ) functions the same as the particle in v. 9 . See the translator’s note there.


Heb “I appoint you today over nations and kingdoms to uproot….” The phrase refers to the Lord giving Jeremiah authority as a prophet to declare what he, the Lord , will do; it does not mean that Jeremiah himself will do these things. The expression involves a figure of speech where the subject of a declaration is stated instead of the declaration about it. Compare a similar use of the same figure in Gen 41:13 .


This represents the Hebrew particle ( כִּי , ki ) that is normally rendered “for” or “because.” The particle here is meant to give the significance of the vision, not the rationale for the statement “you have observed correctly.”


Heb “watching over my word to do it.” sn There is a play on the Hebrew word for “almond tree” ( שָׁקֵד , shaqed ), which blossoms in January/February and is the harbinger of spring, and the Hebrew word for “watching” ( שֹׁקֵד , shoqed ), which refers to someone watching over someone or something in preparation for action. The play on words announces the certainty and imminence of the Lord carrying out the covenant curses of and threatened by the earlier prophets.


Heb “a blown upon [= heated; boiling] pot and its face from the face of the north [= it is facing away from the north].”


There is nothing in the Hebrew text for these words but it is implicit in the connection. Once again the significance of the vision is spelled out. Compare the translator’s note on v. 12 .


Heb “they will each set up.” The pronoun “they” refers back to the “kingdoms” in the preceding sentence. However, kingdoms do not sit on thrones; their kings do. This is an example of a figure of speech called metonymy where the kingdom is put for its king. For a similar use see 2 Chr 12:8 .


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Or “They will come and set up their thrones in the entrances of the gates of Jerusalem. They will destroy all the walls surrounding it and also destroy all the towns in Judah.” The text of v. 15 b reads in Hebrew, “they will each set up his throne [near? in?] the entrance of the gates of Jerusalem and against all its walls…and against all the towns….” Commentators are divided over whether the passage refers to the kings setting up their thrones after victory in preparation for passing judgment on their defeated enemies in the city or whether it refers to setting up siege against it. There is no Hebrew preposition before the word for “the entrance” so that it could be “in” (which would imply victory) or “at/near” (which would imply siege), and the same verb + object (i.e., “they will set up their thrones”) governs all the locative statements. It is most often taken to refer to the aftermath of victory because of the supposed parallel in Jer 43:8-13 and the supposed fulfillment in Jer 39:3 . Though this may fit well with the first part of the compound expression, it does not fit well with the latter part which is most naturally taken to refer to hostile attacks against Jerusalem and the other cities of Judah. The translation given in the text is intended to reflect the idea of an army setting up for siege. The alternate translation is intended to reflect the other view.


The Hebrew particle (the vav [ ו ] consecutive), which is often rendered in some English versions as “and” and in others is simply left untranslated, is rendered here epexegetically, reflecting a summary statement.


Heb “on them.” The antecedent goes back to Jerusalem and the cities of Judah (i.e., the people in them) in v. 15 .


I.e., idols.


The name “Jeremiah” is not in the text. The use of the personal pronoun followed by the proper name is an attempt to reflect the correlative emphasis between Jeremiah’s responsibility noted here and the Lord ’s promise noted in the next verse. The emphasis in the Hebrew text is marked by the presence of the subject pronouns at the beginning of each of the two verses.


Heb “gird up your loins.” For the literal use of this idiom to refer to preparation for action see 2 Kgs 4:29; 9:1 . For the idiomatic use to refer to spiritual and emotional preparation as here, see Job 38:3, 40:7 , and 1 Pet 1:13 in the NT.


Heb “I will make you terrified in front of them.” There is a play on words here involving two different forms of the same Hebrew verb and two different but related prepositional phrases, “from before/of,” a preposition introducing the object of a verb of fearing, and “before, in front of,” a preposition introducing a spatial location.


See the note on “Jeremiah” at the beginning of v. 17 .


Heb “today I have made you.” The Hebrew verb form here emphasizes the certainty of a yet future act; the Lord is promising to protect Jeremiah from any future attacks which may result from his faithfully carrying out his commission. See a similar use of the same Hebrew verb tense in v. 9 , and see the translator’s note there.


Heb “I make you a fortified city…against all the land….” The words “as strong as” and “so you will be able to stand against all the people of…” are given to clarify the meaning of the metaphor.


Heb “I remember to/for you.”


Heb “the loyal love of your youth.” sn The Hebrew word translated “how devoted you were” ( חֶסֶד , khesed ) refers metaphorically to the devotion of a new bride to her husband. In typical Hebraic fashion, contemporary Israel is identified with early Israel after she first entered into covenant with (= married) the Lord . The reference to her earlier devotion is not absolute but relative. Compared to her unfaithfulness in worshiping other gods after she got into the land, the murmuring and complaining in the wilderness are ignored.


Heb “house.”


Heb “fathers.”


Or “I did not wrong your ancestors in any way. Yet they went far astray from me.” Both translations are an attempt to render the rhetorical question which demands a negative answer.


Heb “They went/followed after.” This idiom is found most often in Deuteronomy or covenant contexts. It refers to loyalty to God and to his covenant or his commandments (e.g., 1 Kgs 14:8 ; 2 Chr 34:31 ) with the metaphor of a path or way underlying it (e.g., Deut 11:28; 28:14 ). To “follow other gods” was to abandon this way and this loyalty (i.e., to “abandon” or “forget” God, Judg 2:12 ; Hos 2:13 ) and to follow the customs or religious traditions of the pagan nations (e.g., 2 Kgs 17:15 ). The classic text on “following” God or another god is 1 Kgs 18:18, 21 where Elijah taunts the people with “halting between two opinions” whether the Lord was the true God or Baal was. The idiom is often found followed by “to serve and to worship” or “they served and worshiped” such and such a god or entity (see, e.g., Jer 8:2; 11:10; 13:10; 16:11; 25:6; 35:15 ).


The words “to me” are not in the Hebrew text but are implicit from the context: Heb “they followed after the worthless thing/things and became worthless.” There is an obvious wordplay on the verb “became worthless” and the noun “worthless thing,” which is probably to be understood collectively and to refer to idols as it does in Jer 8:19; 10:8; 14:22 ; Jonah 2:8 .


This word is erroneously rendered “shadow of death” in most older English versions; that translation is based on a faulty etymology. Contextual studies and comparative Semitic linguistics have demonstrated that the word is merely another word for darkness. It is confined to poetic texts and often carries connotations of danger and distress. It is associated in poetic texts with the darkness of a prison ( Ps 107:10, 14 ), a mine ( Job 28:3 ), and a ravine ( Ps 23:4 ). Here it is associated with the darkness of the wasteland and ravines of the Sinai desert.


Heb “eat.”


Heb “my inheritance.” Or “the land [i.e., inheritance] I gave you,” reading the pronoun as indicating source rather than possession. The parallelism and the common use in Jeremiah of the term to refer to the land or people as the Lord ’s (e.g., 12:7, 8, 9; 16:18; 50:11 ) make the possessive use more likely here. sn The land belonged to the Lord ; it was given to the Israelites in trust (or usufruct) as their heritage. See Lev 25:23 .


Heb “The priests…the ones who grasp my law…the shepherds…the prophets…they…”


Heb “those who handle my law.” sn The reference is likely to the priests and Levites who were responsible for teaching the law (so Jer 18:18 ; cf. Deut 33:10 ). According to Jer 8:8 it could possibly refer to the scribes who copied the law.


Or “were not committed to me.” The Hebrew verb rendered “know” refers to more than mere intellectual knowledge. It carries also the ideas of emotional and volitional commitment as well intimacy. See for example its use in contexts like Hos 4:1; 6:6 .


Heb “by Baal.”


Heb “and they followed after those things [the word is plural] which do not profit.” The poetic structure of the verse, four lines in which a distinct subject appears at the beginning followed by a fifth line beginning with a prepositional phrase and no distinct subject, argues that this line is climactic and refers to all four classes enumerated in the preceding lines. See W. L. Holladay, Jeremiah (Hermeneia), 1:88-89. There may be a play or pun in the Hebrew text on the name for the god Baal ( בַּעַל , ba ’ al ) and the verb “cannot help you” ( Heb “do not profit”) which is spelled יַעַל ( ya ’ al ).


Or “bring charges against you.” sn The language used here is that of the law court. In international political contexts it was the language of a great king charging his subject with breach of covenant. See for examples in earlier prophets, Isa 1:2-20 ; Mic 6:1-8 .


The words “your children and” are supplied in the translation to bring out the idea of corporate solidarity implicit in the passage. sn The passage reflects the Hebrew concept of corporate solidarity: The actions of parents had consequences for their children, grandchildren, and great grandchildren. Compare the usage in the ten commandments, Deut 5:10 , and note the execution of the children of Dathan and Abiram, Deut 11:6 , and of Achan, Josh 7:24-25 .


Heb “For go west.”


Heb “pass over to the coasts of Kittim.” The words “west across the sea” in this line and “east of” in the next are implicit in the text and are supplied in the translation to give geographical orientation. sn The Hebrew term translated Cyprus (“Kittim”) originally referred to the island of Cyprus but later was used for the lands in the west, including Macedonia (1 Macc 1:1; 8:5) and Rome ( Dan 11:30 ). It is used here as part of a figure called merism to denote the lands in the west as opposed to Kedar which was in the east. The figure includes polar opposites to indicate totality, i.e., everywhere from west to east.


Heb “have exchanged their glory [i.e., the God in whom they glory].” This is a case of a figure of speech where the attribute of a person or thing is put for the person or thing. Compare the common phrase in Isaiah, the Holy One of Israel, obviously referring to the Lord , the God of Israel.


Heb “what cannot profit.” The verb is singular and the allusion is likely to Baal. See the translator’s note on 2:8 for the likely pun or wordplay.


It is difficult to decide whether to translate “fresh, running water” which the Hebrew term for “living water” often refers to (e.g., Gen 26:19 ; Lev 14:5 ), or “life-giving water” which the idiom “fountain of life” as source of life and vitality often refers to (e.g., Ps 36:9 ; Prov 13:14; 14:27 ). The contrast with cisterns, which collected and held rain water, suggests “fresh, running water,” but the reality underlying the metaphor contrasts the Lord , the source of life, health, and vitality, with useless idols that cannot do anything.


Heb “Is Israel a slave? Or is he a house born slave?” The questions are rhetorical, expecting a negative answer. sn The Lord is here contrasting Israel’s lofty status as the Lord ’s bride and special possession, which he had earlier reminded her of (see 2:2-3 ), with her current status of servitude to Egypt and Assyria.


Heb “Lions shout over him, they give out [raise] their voices.” sn The reference to lions is here a metaphor for the Assyrians (and later the Babylonians, see Jer 50:17 ). The statement about lions roaring over their prey implies that the prey has been vanquished.


Heb “without inhabitant.”


Heb “the sons of…”


The translation follows the reading of the Syriac version. The Hebrew text reads “have grazed [= “shaved” ?] your skulls [as a sign of disgracing them].” Note that the reference shifts from third person, “him,” to second person, “you,” which is common in Hebrew style. The words “people of Israel” have been supplied in the translation to help identify the referent and ease the switch. The reading presupposes יְרֹעוּךְ ( yÿro ’ ukh ) a Qal imperfect from the verb רָעַע ( ra ’ a ’; see BDB 949 s.v. II רָעַע Qal.1 and compare usage in Jer 15:2 ; Ps 2:9 ). The MT reads יִרְעוּךְ ( yir ’ ukh ), a Qal imperfect from the root רָעָה ( ra ’ ah ; see BDB 945 s.v. I רָעָה Qal.2.b for usage). The use of the verb in the MT is unparalleled in the sense suggested, but the resultant figure, if “graze” can mean “shave,” is paralleled in Jer 47:5; 48:37 ; Isa 7:20 . The reading of the variant is accepted on the basis that it is the rarer root; the scribe would have been more familiar with the root “graze” even though it is unparalleled in the figurative nuance implied here. The noun “head/skull” is functioning as an accusative of further specification (see GKC 372 §117. ll and compare usage in Gen 3:8 ), i.e., “they crack you on the skull” or “they shave you on the skull.” The verb is a prefixed form and in this context is either a preterite without vav ( ו ) consecutive or an iterative imperfect denoting repeated action. Some modern English versions render the verb in the future tense, “they will break [or shave] your skull.”


Heb “Are you not bringing this on yourself.” The question is rhetorical and expects a positive answer.


Heb “at the time of leading you in the way.”


Heb “What to you to the way.”


The introductory particle וְעַתָּה ( vÿ ’ attah , “and now”) carries a logical, not temporal, connotation here (cf. BDB 274 s.v. עַתָּה 2.b).


Heb “to drink water from the Shihor [a branch of the Nile].” The reference is to seeking help through political alliance with Egypt as opposed to trusting in God for help. This is an extension of the figure in 2:13 .


Heb “to drink water from the River [a common designation in biblical Hebrew for the Euphrates River].” This refers to seeking help through political alliance. See the preceding note.


Or “teach you a lesson”; Heb “rebuke/chide you.”


Heb “how evil and bitter.” The reference is to the consequences of their acts. This is a figure of speech (hendiadys) where two nouns or adjectives joined by “and” introduce a main concept modified by the other noun or adjective.


Heb “to leave the Lord your God.” The change in person is intended to ease the problem of the rapid transition, which is common in Hebrew style but not in English, from third to first person between this line and the next.


Heb “and no fear of me was on you.”


Heb “the Lord Yahweh, [the God of] hosts.” For the title Lord God see the study note on 1:6 . For the title “who rules over all” see the following study note. The title “the Lord who rules over all” is a way of rendering the title “Yahweh of armies.” It is an abbreviation of a longer title “Yahweh the God of armies” which occurs five times in Jeremiah (see, e.g., 44:7 ). The abbreviated title occurs seventy-seven times in the book of Jeremiah. On thirty-two occasions it is further qualified by the title “the God of Israel,” showing his special relation to Israel. On six occasions it is preceded by the title “Lord” (see, e.g., 46:10 ) and twice it is preceded by the title “the King” (see, e.g., 51:17 ). Both titles emphasize his sovereignty. Twice it is said that he is the maker of all things ( 10:16; 51:19 ), and once it is said that he made the earth and the people and animals on it and gives them into the control of whomever he wishes ( 27:4-5 ). On two occasions it is emphasized that he also made the heavenly elements and controls the natural elements of wind, rain, thunder, and hail ( 31:35; 51:14-16 ). All this is consistent with usage elsewhere where the “armies” over which he has charge are identified as (1) the angels which surround his throne ( Isa 6:3, 5 ; 1 Kgs 22:19 ) and which he sends to protect his servants ( 2 Kgs 6:17 ), (2) the natural forces of thunder, rain, and hail ( Isa 29:6 ; Josh 10:11 ; Judg 5:4, 5 ) through which he sends the enemy into panic and “gums” up their chariot wheels, (3) the armies of Israel ( 1 Sam 17:45 ) which he leads into battle ( Num 10:34-35 ; Josh 5:14, 15 ) and for whom he fights as a mighty warrior ( Exod 15:3 ; Isa 42:13 ; Ps 24:8 ), and even (4) the armies of the nations which he musters against his disobedient people ( Isa 13:14 ). This title is most commonly found in the messenger formula “Thus says…” introducing both oracles of judgment (on Israel [e.g., 9:7, 15 ] and on the nations [e.g. 46:19; 50:18 ]; and see in general 25:29-32 ). It emphasizes his sovereignty as the king and creator, the lord of creation and of history, and the just judge who sees and knows all ( 11:20; 20:12 ) and judges each person and nation according to their actions ( Jer 32:18-19 ). In the first instance (in the most dominant usage) this will involve the punishment of his own people through the agency of the Babylonians (cf., e.g., 25:8-9 ). But it will also include the punishment of all nations, including Babylon itself (cf. Jer 25:17-26, 32-38 ), and will ultimately result in the restoration of his people and a new relation with them ( 30:8; 31:35-37 ).


Or “For.” The Hebrew particle ( כִּי , ki ) here introduces the evidence that they had no respect for him.


Heb “you broke your yoke…tore off your yoke ropes.” The metaphor is that of a recalcitrant ox or heifer which has broken free from its master.


The MT of this verse has two examples of the old second feminine singular perfect, שָׁבַרְתִּי ( shavarti ) and נִתַּקְתִּי ( nittaqti ), which the Masoretes mistook for first singulars leading to the proposal to read אֶעֱבוֹר (’ e ’ evor , “I will not transgress”) for אֶעֱבֹד (’ e ’ evod , “I will not serve”). The latter understanding of the forms is accepted in KJV but rejected by almost all modern English versions as being less appropriate to the context than the reading accepted in the translation given here.


Heb “you sprawled as a prostitute on….” The translation reflects the meaning of the metaphor.


Heb “I planted you as a choice vine, all of it true seed. How then have you turned into a putrid thing to me, a strange [or wild] vine.” The question expresses surprise and consternation. The translation is based on a redivision of the Hebrew words סוּרֵי הַגֶּפֶן ( sure haggefen ) into סוֹרִיָּה גֶּפֶן ( soriyyah gefen ) and the recognition of a hapax legomenon סוֹרִיָּה ( soriyyah ) meaning “putrid, stinking thing.” See HALOT 707 s.v. סוֹרִי .


Heb “Even if you wash with natron/lye, and use much soap, your sin is a stain before me.”


Heb “Lord Yahweh.” For an explanation of this title see the study notes on 1:6 .


Heb “I have not gone/followed after.” See the translator’s note on 2:5 for the meaning and usage of this idiom.


Heb “Look at your way in the valley.” The valley is an obvious reference to the Valley of Hinnom where Baal and Molech were worshiped and child sacrifice was practiced.


The words “to get the scent of a male” are implicit and are supplied in the translation for clarification.


Heb “Refrain your feet from being bare and your throat from being dry/thirsty.”


Heb “It is useless! No!” For this idiom, see Jer 18:12 ; NEB “No; I am desperate.”


Heb “house of Israel.”


The words “for what they have done” are implicit in the comparison and are supplied in the translation for clarification.


Heb “wood…stone…”


Heb “they have turned [their] backs to me, not [their] faces.”


This is an attempt to render the Hebrew particle כִּי ( ki , “for, indeed”) contextually.


Heb “Your sword devoured your prophets like a destroying lion.” However, the reference to the sword in this and many similar idioms is merely idiomatic for death by violent means.


Heb “a land of the darkness of Yah [= thick or deep darkness].” The idea of danger is an added connotation of the word in this context.


Heb “my people.”


Or more freely, “free to do as we please.” There is some debate about the meaning of this verb ( רוּד , rud ) because its usage is rare and its meaning is debated in the few passages where it does occur. The key to its meaning may rest in the emended text (reading וְרַדְתִּי [ vÿradti ] for וְיָרַדְתִּי [ vÿyaradti ]) in Judg 11:37 where it refers to the roaming of Jephthah’s daughter on the mountains of Israel.


Heb “How good you have made your ways to seek love.”


Heb “so that even the wicked women you teach your ways.”


The words “for example” are implicit and are supplied in the translation for clarification. This is only one example of why their death was not legitimate. sn Killing a thief caught in the act of breaking and entering into a person’s home was pardonable under the law of Moses, cf. Exod 22:2 .


KJV and ASV read this line with 2:34 . The ASV makes little sense and the KJV again erroneously reads the archaic second person feminine singular perfect as first person common singular. All the modern English versions and commentaries take this line with 2:35 .


This is an attempt to render the Hebrew particle often translated “behold” ( הִנֵּה , hinneh ) in a meaningful way in this context. See further the translator’s note on the word “really” in 1:6 .


Heb “changing your way.” The translation follows the identification of the Hebrew verb here as a defective writing of a form ( תֵּזְלִי [ tezÿli ] instead of תֵּאזְלִי [ te ’ zÿli ]) from a verb meaning “go/go about” ( אָזַל [’ azal ]; cf. BDB 23 s.v. אָזַל ). Most modern English versions, commentaries, and lexicons read it from a root meaning “to treat cheaply [or lightly]” ( תָּזֵלִּי [ tazelli ] from the root זָלַל ( zalal ); cf. HALOT 261 s.v. זָלַל ); hence, “Why do you consider it such a small matter to…”


Heb “You will be ashamed/disappointed by Egypt, just as you were ashamed/ disappointed by Assyria.”


Heb “with your hands on your head.” For the picture here see 2 Sam 13:19 .


Heb “The Lord has rejected those you trust in; you will not prosper by/from them.”


Heb “May he go back to her again?” The question is rhetorical and expects a negative answer. sn For the legal background for the illustration that is used here see Deut 24:1-4 .


Heb “Would the land not be utterly defiled?” The stative is here rendered actively to connect better with the preceding. The question is rhetorical and expects a positive answer.


Heb “But you have played the prostitute with many lovers.”


Heb “Returning to me.” The form is the bare infinitive which the KJV and ASV have interpreted as an imperative “Yet, return to me!” However, it is more likely that a question is intended, expressing surprise in the light of the law alluded to and the facts cited. For the use of the infinitive absolute in the place of a finite verb, cf. GKC 346 §113. ee . For the introduction of a question without a question marker, cf. GKC 473 §150. a .


Heb “and see.”


Heb “Where have you not been ravished?” The rhetorical question expects the answer “nowhere,” which suggests she has engaged in the worship of pagan gods on every one of the hilltops.


Heb “You sat for them [the lovers, i.e., the foreign gods] beside the road like an Arab in the desert.”


Heb “by your prostitution and your wickedness.” This is probably an example of hendiadys where, when two nouns are joined by “and,” one expresses the main idea and the other qualifies it.


Heb “you have the forehead of a prostitute.”


Heb “Have you not just now called out to me, ‘[you are] my father!’?” The rhetorical question expects a positive answer.


Heb “Will he keep angry forever? Will he maintain [it] to the end?” The questions are rhetorical and expect a negative answer. The change to direct address in the English translation is intended to ease the problem of the rapid transition, common in Hebrew style (but not in English), from second person direct address in the preceding lines to third person indirect address in these two lines. See GKC 462 §144. p .


Heb “You do the evil and you are able.” This is an example of hendiadys, meaning “You do all the evil that you are able to do.”


“Have you seen…” The question is rhetorical and expects a positive answer.


Heb “she played the prostitute there.” This is a metaphor for Israel’s worship; she gave herself to the worship of other gods like a prostitute gives herself to her lovers. There seems no clear way to completely spell out the metaphor in the translation.


Or “I said to her, ‘Come back to me!’” The verb אָמַר (’ amar ) usually means “to say,” but here it means “to think,” of an assumption that turns out to be wrong (so HALOT 66.4 s.v. אמר ); cf. Gen 44:28 ; Jer 3:19 ; Pss 82:6; 139:11 ; Job 29:18 ; Ruth 4:4 ; Lam 3:18 . sn Open theists suggest that passages such as this indicate God has limited foreknowledge; however, more traditional theologians view this passage as an extended metaphor in which God presents himself as a deserted husband, hoping against hope that his adulterous wife might return to him. The point of the metaphor is not to make an assertion about God’s foreknowledge, but to develop the theme of God’s heartbreak due to Israel’s unrepentance.


The words “what she did” are not in the text but are implicit from the context and are supplied in the translation for clarification.


Heb “she [‘her sister, unfaithful Judah’ from the preceding verse] saw” with one Hebrew ms , some Greek mss , and the Syriac version. The MT reads “I saw” which may be a case of attraction to the verb at the beginning of the previous verse.


Heb “because she committed adultery.” The translation is intended to spell out the significance of the metaphor.


The words “Even after her unfaithful sister, Judah, had seen this” are not in the Hebrew text but are implicit in the connection and are supplied for clarification.


The translation reads the form as a causative (Hiphil, תַּהֲנֵף , tahanef ) with some of the versions in place of the simple stative (Qal, תֶּחֱנַף , tekhenaf ) in the MT.


Heb “because of the lightness of her prostitution, she defiled the land and committed adultery with stone and wood.”


Heb “And even in all this.”


Heb “ has not turned back to me with all her heart but only in falsehood.”


Heb “Wayward Israel has proven herself to be more righteous than unfaithful Judah.” sn A comparison is drawn here between the greater culpability of Judah, who has had the advantage of seeing how God disciplined her sister nation for having sinned and yet ignored the warning and committed the same sin, and the culpability of Israel who had no such advantage.


Heb “Go and proclaim these words to the north.” The translation assumes that the message is directed toward the exiles of northern Israel who have been scattered in the provinces of Assyria to the north.


Heb “I will not cause my face to fall on you.”


Heb “Only acknowledge your iniquity.”


The words “You must confess” are repeated to convey the connection. The Hebrew text has an introductory “that” in front of the second line and a coordinative “and” in front of the next two lines.


MT reads דְּרָכַיִךְ ( dÿrakhayikh , “your ways”), but the BHS editors suggest דּוֹדַיִךְ ( dodayikh , “your breasts”) as an example of orthographic confusion. While the proposal makes sense, it remains a conjectural emendation since it is not supported by any actual manuscripts or ancient versions. tn Heb “scattered your ways with foreign [gods]” or “spread out your breasts to strangers.”


Or “I am your true husband.” sn There is a wordplay between the term “true master” and the name of the pagan god Baal. The pronoun “I” is emphatic, creating a contrast between the Lord as Israel’s true master/husband versus Baal as Israel’s illegitimate lover/master. See 2:23-25 .


The words, “If you do” are not in the text but are implicit in the connection of the Hebrew verb with the preceding.


Heb “shepherds.”


Heb “after/according to my [own] heart.”


Heb “you will become numerous and fruitful.”


Or “chest.”


Heb “the ark of the covenant.” It is called this because it contained the tables of the law which in abbreviated form constituted their covenant obligations to the Lord , cf. Exod 31:18; 32:15; 34:29 .


Or “Nor will another one be made”; Heb “one will not do/make [it?] again.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “will gather to the name of the Lord .”


Heb “the stubbornness of their evil hearts.”


Heb “In those days.”


Heb “the house of Judah will walk together with the house of Israel.”


Heb “I, myself, said.” See note on “I thought that she might come back to me” in 3:7 .


Heb “How I would place you among the sons.” Israel appears to be addressed here contextually as the Lord ’s wife (see the next verse). The pronouns of address in the first two lines are second feminine singular as are the readings of the two verbs preferred by the Masoretes (the Qere readings) in the third and fourth lines. The verbs that are written in the text in the third and fourth lines (the Kethib readings) are second masculine plural as is the verb describing Israel’s treachery in the next verse. sn The imagery here appears to be that of treating the wife as an equal heir with the sons and of giving her the best piece of property.


The words “What a joy it would be for me to” are not in the Hebrew text but are implied in the parallel structure.


Heb “the most beautiful heritage among the nations.”


Heb “my father.”


Heb “turn back from [following] after me.”


Heb “house of Israel.”


Heb “a wife unfaithful from her husband.”