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以赛亚书 57
Chinese Union Version Modern Punctuation (Simplified)

善人逝世得脱邪恶

57 义人死亡，无人放在心上；虔诚人被收去，无人思念。这义人被收去，是免了将来的祸患。 2 他们得享[a]平安，素行正直的，各人在坟里[b]安歇。

严责犹大人悖逆诡诈

3 “你们这些巫婆的儿子，奸夫和妓女的种子，都要前来！ 4 你们向谁戏笑，向谁张口吐舌呢？你们岂不是悖逆的儿女，虚谎的种类呢？ 5 你们在橡树中间，在各青翠树下欲火攻心，在山谷间，在石穴下杀了儿女。 6 在谷中光滑石头里有你的份，这些就是你所得的份！你也向它浇了奠祭，献了供物。因这事，我岂能容忍吗？ 7 你在高而又高的山上安设床榻，也上那里去献祭。 8 你在门后，在门框后立起你的纪念。向外人赤露，又上去扩张床榻，与他们立约。你在那里看见他们的床，就甚喜爱。 9 你把油带到王那里，又多加香料，打发使者往远方去，自卑自贱直到阴间。 10 你因路远疲倦，却不说这是枉然；你以为有复兴之力，所以不觉疲惫。

11 “你怕谁？因谁恐惧？竟说谎不记念我，又不将这事放在心上！我不是许久闭口不言，你仍不怕我吗？ 12 我要指明你的‘公义’，至于你所行的，都必于你无益。 13 你哀求的时候，让你所聚集的拯救你吧！风要把他们刮散，一口气要把他们都吹去。但那投靠我的必得地土，必承受我的圣山为业。”

至高者将与谦卑者偕居

14 耶和华要说：“你们修筑修筑，预备道路，将绊脚石从我百姓的路中除掉。” 15 因为那至高至上，永远长存[c]，名为圣者的如此说：“我住在至高至圣的所在，也与心灵痛悔、谦卑的人同居，要使谦卑人的灵苏醒，也使痛悔人的心苏醒。 16 我必不永远相争，也不长久发怒，恐怕我所造的人与灵性都必发昏。 17 因他贪婪的罪孽，我就发怒击打他。我向他掩面发怒，他却仍然随心背道。 18 我看见他所行的道，也要医治他，又要引导他，使他和那一同伤心的人再得安慰。 19 我造就嘴唇的果子，愿平安康泰归于远处的人，也归于近处的人，并且我要医治他。”这是耶和华说的。

作恶者不得平康

20 唯独恶人好像翻腾的海不得平静，其中的水常涌出污秽和淤泥来。 21 我的神说：“恶人必不得平安。”

Footnotes

  1. 以赛亚书 57:2 原文作：进入。
  2. 以赛亚书 57:2 原文作：床上。
  3. 以赛亚书 57:15 原文作：住在永远。
Close NET

Isaiah 57
New English Translation

57 The godly[a] perish,
but no one cares.[b]
Honest people disappear,[c]
when no one[d] minds[e]
that the godly[f] disappear[g] because of[h] evil.[i]
2 Those who live uprightly enter a place of peace;
they rest on their beds.[j]
3 “But approach, you sons of omen readers,

you offspring of adulteresses and prostitutes![k]
4 At whom are you laughing?
At whom are you opening your mouth
and sticking out your tongue?
You are the children of rebels,
the offspring of liars,[l]
5 you who inflame your lusts[m] among the oaks[n] and under every green tree,
who slaughter children near the streams under the rocky overhangs.[o]
6 Among the smooth stones of the stream are the idols you love;
they, they are the object of your devotion.[p]
You pour out liquid offerings to them,
you make an offering.
Because of these things how can I relent from judgment?[q]
7 On every high, elevated hill you prepare your bed;
you go up there to offer sacrifices.
8 Behind the door and doorpost you put your symbols.[r]
Indeed,[s] you depart from me[t] and go up
and invite them into bed with you.[u]
You purchase favors from them;[v]
you love their bed,
and gaze longingly[w] on their naked bodies.[x]
9 You take olive oil as tribute[y] to your king,[z]
along with many perfumes.[aa]
You send your messengers to a distant place;
you go all the way to Sheol.[ab]
10 Because of the long distance you must travel, you get tired,[ac]
but you do not say, ‘I give up.’[ad]
You get renewed energy,[ae]
so you don’t collapse.[af]
11 Whom are you worried about?
Whom do you fear, that you would act so deceitfully
and not remember me
or think about me?[ag]
Because I have been silent for so long,[ah]
you are not afraid of me.[ai]
12 I will denounce your so-called righteousness and your deeds,[aj]
but they will not help you.
13 When you cry out for help, let your idols[ak] help you!
The wind blows them all away,[al]
a breeze carries them away.[am]
But the one who looks to me for help[an] will inherit the land
and will have access to[ao] my holy mountain.”
14 He says,[ap]
“Build it! Build it! Clear a way!
Remove all the obstacles out of the way of my people!”
15 For this is what the high and exalted one says,
the one who rules[aq] forever, whose name is holy:
“I dwell in an exalted and holy place,
but also with the discouraged and humiliated,[ar]
in order to cheer up the humiliated
and to encourage the discouraged.[as]
16 For I will not be hostile[at] forever
or perpetually angry,
for then man’s spirit would grow faint before me,[au]
the life-giving breath I created.
17 I was angry because of their sinful greed;
I attacked them and angrily rejected them,[av]
yet they remained disobedient and stubborn.[aw]
18 I have seen their behavior,[ax]
but I will heal them. I will lead[ay] them,
and I will provide comfort[az] to them and those who mourn with them.[ba]
19 I am the one who gives them reason to celebrate.[bb]
Complete prosperity[bc] is available both to those who are far away and those who are nearby,”
says the Lord, “and I will heal them.
20 But the wicked are like a surging sea
that is unable to be quiet;
its waves toss up mud and sand.
21 There will be no prosperity,” says my God, “for the wicked.”

Footnotes

  1. Isaiah 57:1 tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man”; TEV “Good people.”
  2. Isaiah 57:1 tn Or perhaps, “understands.” Heb “and there is no man who sets [it] upon [his] heart.”
  3. Isaiah 57:1 tn Heb “Men of loyalty are taken away.” The Niphal of אָסַף (ʾasaf) here means “to die.”
  4. Isaiah 57:1 tn The Hebrew term בְּאֵין (beʾen) often has the nuance “when there is no.” See Prov 8:24; 11; 14; 14:4; 15:22; 26:20; 29:18.
  5. Isaiah 57:1 tn Or “realizes”; Heb “understands” (so NASB, NIV, NRSV).
  6. Isaiah 57:1 tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man.”
  7. Isaiah 57:1 tn Heb “are taken away.” The Niphal of אָסַף (ʾasaf) here means “to die.”
  8. Isaiah 57:1 tn The term מִפְּנֵי (mippene, “from the face of”) often has a causal nuance. It also appears with the Niphal of אָסַף (ʾasaph, “gather”) in 2 Chr 12:5: אֲשֶׁר־נֶאֶסְפוּ אֶל־יְרוּשָׁלַםִ מִפְּנֵי שִׁישָׁק (ʾasher-neʾespu ʾel-yerushalaim mippene shishaq, “who had gathered at Jerusalem because of [i.e., due to fear of] Shishak”).
  9. Isaiah 57:1 tn The translation assumes that this verse, in proverbial fashion, laments society’s apathy over the persecution of the godly. The second half of the verse observes that such apathy results in more widespread oppression. Since the next verse pictures the godly being taken to a place of rest, some interpret the second half of v. 1 in a more positive vein. According to proponents of this view, God removes the godly so that they might be spared suffering and calamity, a fact which the general populace fails to realize.
  10. Isaiah 57:2 tn Heb “he enters peace, they rest on their beds, the one who walks straight ahead of himself.” The tomb is here viewed in a fairly positive way as a place where the dead are at peace and sleep undisturbed.
  11. Isaiah 57:3 tc The Hebrew text reads literally, “offspring of an adulterer [masculine] and [one who] has committed adultery.” Perhaps the text has suffered from transposition of vav (ו) and tav (ת) and מְנָאֵף וַתִּזְנֶה (menaʾef vattizneh) should be emended to מְנָאֶפֶת וְזֹנָה (menaʾefet vezonah, “an adulteress and a prostitute”). Both singular nouns would be understood in a collective sense. Most modern English versions render both forms as nouns.
  12. Isaiah 57:4 tn Heb “Are you not children of rebellion, offspring of a lie?” The rhetorical question anticipates the answer, “Of course you are!”
  13. Isaiah 57:5 tn Heb “inflame yourselves”; NRSV “burn with lust.” This verse alludes to the practice of ritual sex that accompanied pagan fertility rites.
  14. Isaiah 57:5 tn The term אֵלִים (ʾelim) may be from a root meaning “mighty ones,” referring to mighty trees. The form may also refer to “gods,” a less common masculine plural of (ʾel). This would fit the context of idolatry (lusting after gods).
  15. Isaiah 57:5 sn This apparently alludes to the practice of child sacrifice (cf. TEV, CEV, NLT).
  16. Isaiah 57:6 tn Heb “among the smooth stones of the stream [is] your portion, they, they [are] your lot.” The next line indicates idols are in view.
  17. Isaiah 57:6 tn The text reads literally as a question, “Because of these am I relenting?” However, the initial letter he may be dittographic (note the final he [ה] on the preceding word). In this case one could understand the verb in the sense of “Because of these I will seek vengeance,” as in 1:24. If the prefixed interrogative particle is retained at the beginning of the sentence, then the question is rhetorical, with the Niphal of נָחָם (nakham) probably being used in the sense of “relent, change one’s mind.”
  18. Isaiah 57:8 tn The precise referent of זִכָּרוֹן (zikkaron) in this context is uncertain. Elsewhere the word refers to a memorial or commemorative sign. Here it likely refers to some type of idolatrous symbol.
  19. Isaiah 57:8 tn Or “for” (KJV, NRSV).
  20. Isaiah 57:8 tc The Hebrew text reads literally, “from me you uncover.” The translation assumes an emendation of the Piel form גִּלִּית (gillit, “you uncover”), which has no object expressed here, to the Qal גָּלִית (galit, “you depart”).
  21. Isaiah 57:8 tn Heb “you make wide your bed” (NASB similar).
  22. Isaiah 57:8 tc Heb “and you [second masculine singular, unless the form be taken as third feminine singular] cut for yourself [feminine singular] from them.” Most English translations retain the MT reading in spite of at least three problems. This section makes significant use of feminine verbs and noun suffixes because of the sexual imagery. The verb in question is likely a second 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, berit). 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 (vatikhrat, “and you cut”) to וְכָרִית (vekharit, “and you purchase”) from the root כָּרָה (kharah); see HALOT 497 s.v. II כרה.
  23. Isaiah 57:8 tn The Hebrew text has simply חָזָה (khazah, “gaze”). The adverb “longingly” is interpretive (see the context, where sexual lust is depicted).
  24. Isaiah 57:8 tn Heb “[at] a hand you gaze.” The term יָד (yad, “hand”) probably has the sense of “power, manhood” here, where it is used, as in Ugaritic, as a euphemism for the genitals. See HALOT 387 s.v. I יָד.
  25. Isaiah 57:9 tn Heb “you journey with oil.”
  26. Isaiah 57:9 tn Heb “the king.” Since the context refers to idolatry and child sacrifice (see v. 5), some emend מֶלֶך (melekh, “king”) to “Molech.” Perhaps Israel’s devotion to her idols is likened here to a subject taking tribute to a ruler.
  27. Isaiah 57:9 tn Heb “and you multiply your perfumes.”
  28. Isaiah 57:9 sn Israel’s devotion to her idols is inordinate, irrational, and self-destructive.
  29. Isaiah 57:10 tn Heb “by the greatness [i.e., “length,” see BDB 914 s.v. רֹב 2] of your way you get tired.”
  30. Isaiah 57:10 tn Heb “it is hopeless” (so NAB, NASB, NIV); NRSV “It is useless.”
  31. Isaiah 57:10 tn Heb “the life of your hand you find.” The term חַיָּה (khayyah, “life”) is here used in the sense of “renewal” (see BDB 312 s.v.) while יָד (yad) is used of “strength.”
  32. Isaiah 57:10 tn Heb “you do not grow weak.”
  33. Isaiah 57:11 tn Heb “you do not place [it] on your heart.”
  34. Isaiah 57:11 tn Heb “Is it not [because] I have been silent, and from long ago?”
  35. Isaiah 57:11 sn God’s patience with sinful Israel has caused them to think that they can sin with impunity and suffer no consequences.
  36. Isaiah 57:12 tn Heb “I, I will declare your righteousness and your deeds.”
  37. Isaiah 57:13 tn The Hebrew text has קִבּוּצַיִךְ (qibbutsayikh, “your gatherings”), an otherwise unattested noun from the verbal root קָבַץ (qavats, “gather”). Perhaps this alludes to their religious assemblies and by metonymy to their rituals. Since idolatry is a prominent theme in the context, some understand this as a reference to a collection of idols. The second half of the verse also favors this view.
  38. Isaiah 57:13 tn Heb “all of them a wind lifts up.”
  39. Isaiah 57:13 tn Heb “a breath takes [them] away.”
  40. Isaiah 57:13 tn Or “seeks refuge in me.” “Seeking refuge” is a metonymy for “being loyal to.”
  41. Isaiah 57:13 tn Heb “possess, own.” The point seems to be that he will have free access to God’s presence, as if God’s temple mount were his personal possession.
  42. Isaiah 57:14 tn Since God is speaking throughout this context, perhaps we should emend the text to “and I say.” However, divine speech is introduced in v. 15.
  43. Isaiah 57:15 tn Heb “the one who dwells forever.” שֹׁכֵן עַד (shokhen ʿad) 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 ʿad) means “I dwell [in my lofty palace] forever” and refers to God’s eternal kingship.
  44. Isaiah 57:15 tn Heb “and also with the crushed and lowly of spirit.” This may refer to the repentant who have humbled themselves (see 66:2) or more generally to the exiles who have experienced discouragement and humiliation.
  45. Isaiah 57:15 tn Heb “to restore the lowly of spirit and to restore the heart of the crushed.”
  46. Isaiah 57:16 tn Or perhaps, “argue,” or “accuse” (so NAB, NIV, NRSV).
  47. Isaiah 57:16 tn Heb “for a spirit from before me would be faint.”
  48. Isaiah 57:17 tn Heb “and I struck him, hiding, and I was angry.” פָּנִים (panim, “face”) is the implied object of “hiding.”
  49. Isaiah 57:17 tn Heb “and he walked [as an] apostate in the way of his heart.”
  50. Isaiah 57:18 tn Heb “his ways” (so KJV, NASB, NIV); TEV “how they acted.”
  51. Isaiah 57:18 tc The MT has וְאַנְחֵהוּ (veʾankhehu) from נָחָה (nakhah) “I will lead them,” but the consonantal text may also be read as וַאֲנִחֵהוּ (vaʾanikhehu) from נוּחַ (nuakh) “I will give them rest.” The MT is supported by Aquila and the Vulgate, though 1QIsaa omits the verb and the LXX and Targum offer mixed evidence.
  52. Isaiah 57:18 tn The verb וַאֲשַׁלֵּם (vaʾashallem), the Piel form of the verb שָׁלֵם (shalem), means “to make whole, make restitution, compensate, reward” (HALOT 1534, s.v.). The noun נִחֻמִים (nikhumim) uses the plural form for the abstract concept, “comfort.” The Lord will bestow comfort as restitution to Israel.
  53. Isaiah 57:18 tn Heb “to him and to his mourners.” Since Israel is represented by the singular pronoun “to him” (rendered as plural “them” for style throughout vv. 17-19), those who mourn for, or with, him are likely religious converts or others who sympathize with Israel (see J. D. W. Watts, Isaiah [WBC], 25:835).
  54. Isaiah 57:19 tc The Hebrew text has literally, “one who creates fruit of lips.” Perhaps the pronoun אֲנִי (ʾani) should be inserted after the participle; it may have been accidentally omitted by haplography: נוּב שְׂפָתָיִם [אֲנִי] בּוֹרֵי (boreʾ [ʾani] nuv sefatayim). “Fruit of the lips” is often understood as a metonymy for praise; perhaps it refers more generally to joyful shouts (see v. 18).
  55. Isaiah 57:19 tn Heb “Peace, peace.” The repetition of the noun emphasizes degree.
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