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Isaiah 5:1-7
New English Translation

A Love Song Gone Sour

5 I[a] will sing to my love—
a song to my lover about his vineyard.[b]
My love had a vineyard
on a fertile hill.[c]
2 He built a hedge around it,[d] removed its stones,
and planted a vine.
He built a tower in the middle of it,
and constructed a winepress.
He waited for it to produce edible grapes,
but it produced sour ones instead.[e]
3 So now, residents of Jerusalem,
people[f] of Judah,
you decide between me and my vineyard!
4 What more can I do for my vineyard
beyond what I have already done?
When I waited for it to produce edible grapes,
why did it produce sour ones instead?
5 Now I will inform you
what I am about to do to my vineyard:
I will remove its hedge and turn it into pasture,[g]
I will break its wall and allow animals to graze there.[h]
6 I will make it a wasteland;
no one will prune its vines or hoe its ground,[i]
and thorns and briers will grow there.
I will order the clouds
not to drop any rain on it.
7 Indeed,[j] Israel[k] is the vineyard of the Lord of Heaven’s Armies,
the people[l] of Judah are the cultivated place in which he took delight.
He waited for justice, but look what he got—disobedience![m]
He waited for fairness, but look what he got—cries for help![n]

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Footnotes

  1. Isaiah 5:1 tn It is uncertain who is speaking here. Possibly the prophet, taking the role of best man, composes a love song for his friend on the occasion of his wedding. If so, יָדִיד (yadid) should be translated “my friend.” The present translation assumes that Israel is singing to the Lord. The word דוֹד (dod, “lover”) used in the second line is frequently used by the woman in the Song of Solomon to describe her lover.
  2. Isaiah 5:1 sn Israel, viewing herself as the Lord’s lover, refers to herself as his vineyard. The metaphor has sexual connotations, for it pictures her capacity to satisfy his appetite and to produce children. See Song 8:12.
  3. Isaiah 5:1 tn Heb “on a horn, a son of oil.” Apparently קֶרֶן (qeren, “horn”) here refers to the horn-shaped peak of a hill (BDB 902 s.v.) or to a mountain spur, i.e., a ridge that extends laterally from a mountain (HALOT 1145 s.v. קֶרֶן; H. Wildberger, Isaiah, 1:180). The expression “son of oil” pictures this hill as one capable of producing olive trees. Isaiah’s choice of קֶרֶן, a rare word for hill, may have been driven by paronomastic concerns, i.e., because קֶרֶן sounds like כֶּרֶם (kerem, “vineyard”).
  4. Isaiah 5:2 tn Or, “dug it up” (so NIV); KJV “fenced it.’ See HALOT 810 s.v. עזק.
  5. Isaiah 5:2 tn Heb “wild grapes,” i.e., sour ones (also in v. 4).sn At this point the love song turns sour as the Lord himself breaks in and completes the story (see vv. 3-6). In the final line of v. 2 the love song presented to the Lord becomes a judgment speech by the Lord.
  6. Isaiah 5:3 tn Heb “men,” but in a generic sense.
  7. Isaiah 5:5 tn Heb “and it will become [a place for] grazing.” בָּעַר (baʿar, “grazing”) is a homonym of the more often used verb “to burn.”
  8. Isaiah 5:5 tn Heb “and it will become a trampled place” (NASB “trampled ground”).
  9. Isaiah 5:6 tn Heb “it will not be pruned or hoed” (so NASB); ASV and NRSV both similar.
  10. Isaiah 5:7 tn Or “For” (KJV, ASV, NASB, NRSV).
  11. Isaiah 5:7 tn Heb “the house of Israel” (so NASB, NIV, NRSV).
  12. Isaiah 5:7 tn Heb “men,” but in a generic sense.
  13. Isaiah 5:7 tn Heb “but, look, disobedience.” The precise meaning of מִשְׂפָּח (mispakh), which occurs only here in the OT, is uncertain. Some have suggested a meaning “bloodshed.” The term is obviously chosen for its wordplay value; it sounds very much like מִשְׁפָּט (mishpat, “justice”). The sound play draws attention to the point being made; the people have not met the Lord’s expectations.
  14. Isaiah 5:7 tn Heb “but, look, a cry for help.” The verb (“he waited”) does double duty in the parallelism. צְעָקָה (tseaʿqah) refers to the cries for help made by the oppressed. It sounds very much like צְדָקָה (tsedaqah, “fairness”). The sound play draws attention to the point being made; the people have not met the Lord’s expectations.
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Isaiah 4
Isaiah 6
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Isaiah 11:1-5
New English Translation

An Ideal King Establishes a Kingdom of Peace

11 A shoot will grow out of Jesse’s[a] root stock,
a bud will sprout[b] from his roots.
2 The Lord’s Spirit will rest on him[c]—
a Spirit that gives extraordinary wisdom,[d]
a Spirit that provides the ability to execute plans,[e]
a Spirit that produces absolute loyalty to the Lord.[f]
3 He will take delight in obeying the Lord.[g]
He will not judge by mere appearances,[h]
or make decisions on the basis of hearsay.[i]
4 He will treat the poor fairly,[j]
and make right decisions[k] for the downtrodden of the earth.[l]
He will strike the earth with the rod of his mouth,[m]
and order the wicked to be executed.[n]
5 Justice will be like a belt around his waist,
integrity will be like a belt around his hips.[o]

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Footnotes

  1. Isaiah 11:1 sn The text mentions David’s father Jesse, instead of the great king himself. Perhaps this is done for rhetorical reasons to suggest that a new David, not just another disappointing Davidic descendant, will arise. Other prophets call the coming ideal Davidic king “David” or picture him as the second coming of David, as it were. See Jer 30:9; Ezek 34:23-24; 37:24-25; Hos 3:5; Mic 5:2 (as well as the note there).
  2. Isaiah 11:1 tc The Hebrew text has יִפְרֶה (yifreh, “will bear fruit,” from פָּרָה, parah), but the ancient versions, as well as the parallelism suggest that יִפְרַח (yifrakh, “will sprout”, from פָּרַח, parakh) is the better reading here. See J. N. Oswalt, Isaiah (NICOT), 1:276, n. 2.
  3. Isaiah 11:2 sn Like David (1 Sam 16:13), this king will be energized by the Lord’s Spirit.
  4. Isaiah 11:2 tn Heb “a spirit of wisdom and understanding.” The synonyms are joined here to emphasize the degree of wisdom he will possess. His wisdom will enable him to make just legal decisions (v. 3). A very similar phrase occurs in Eph 1:17.
  5. Isaiah 11:2 tn Heb “a spirit of counsel [or “strategy”] and strength.” The construction is a hendiadys; the point is that he will have the strength/ability to execute the plans/strategies he devises. This ability will enable him to suppress oppressors and implement just policies (v. 4).
  6. Isaiah 11:2 tn Heb “a spirit of knowledge and fear of the Lord.” “Knowledge” is used here in its covenantal sense and refers to a recognition of God’s authority and a willingness to submit to it. See Jer 22:16. “Fear” here refers to a healthy respect for God’s authority which produces obedience. Taken together the two terms emphasize the single quality of loyalty to the Lord. This loyalty guarantees that he will make just legal decisions and implement just policies (vv. 4-5).
  7. Isaiah 11:3 tn The Hebrew text reads literally, “and his smelling is in the fear of the Lord.” In Amos 5:21 the Hiphil of רוּחַ (ruakh, “smell”) carries the nuance of “smell with delight, get pleasure from.” There the Lord declares that he does not “smell with delight” (i.e., get pleasure from) Israel’s religious assemblies, which probably stand by metonymy for the incense offered during these festivals. In Isa 11:3 there is no sacrificial context to suggest such a use, but it is possible that “the fear of the Lord” is likened to incense. This coming king will get the same kind of delight from obeying (fearing) the Lord, as a deity does in the incense offered by worshipers. Some regard such an explanation as strained in this context, and prefer to omit this line from the text as a virtual dittograph of the preceding statement.
  8. Isaiah 11:3 tn Heb “by what appears to his eyes”; KJV “after the sight of his eyes”; NIV “by what he sees with his eyes.”
  9. Isaiah 11:3 tn Heb “by what is heard by his ears”; NRSV “by what his ears hear.”
  10. Isaiah 11:4 tn Heb “with justice” (so NAB) or “with righteousness” (so KJV, NASB, NIV, NRSV).
  11. Isaiah 11:4 tn Heb “make decisions with rectitude”; cf. ASV, NRSV “and decide with equity.”
  12. Isaiah 11:4 tn Or “land” (NAB, NCV, CEV). It is uncertain if the passage is picturing universal dominion or focusing on the king’s rule over his covenant people. The reference to God’s “holy mountain” in v. 9 and the description of renewed Israelite conquests in v. 14 suggest the latter, though v. 10 seems to refer to a universal kingdom (see 2:2-4).
  13. Isaiah 11:4 tc The Hebrew text reads literally, “and he will strike the earth with the scepter of his mouth.” Some have suggested that in this context אֶרֶץ (ʾerets, “earth”) as an object of judgment seems too broad in scope. The parallelism is tighter if one emends the word to ץ(י)עָרִ (ʿarits, “potentate, tyrant”). The phrase “scepter of his mouth” refers to the royal (note “scepter”) decrees that he proclaims with his mouth. Because these decrees will have authority and power (see v. 2) behind them, they can be described as “striking” the tyrants down. Nevertheless, the MT reading may not need emending. Isaiah refers to the entire “earth” as the object of God’s judgment in several places without specifying the wicked as the object of the judgment (Isa 24:17-21; 26:9, 21; 28:22; cf. 13:11).
  14. Isaiah 11:4 tn Heb “and by the breath of his lips he will kill the wicked.” The “breath of his lips” refers to his speech, specifically in this context his official decrees that the wicked oppressors be eliminated from his realm. See the preceding note.
  15. Isaiah 11:5 tn Heb “Justice will be the belt [or “undergarment”] on his waist, integrity the belt [or “undergarment”] on his hips.” The point of the metaphor is uncertain. If a belt worn outside the robe is in view, then the point might be that justice/integrity will be readily visible or that these qualities will give support to his rule. If an undergarment is in view, then the idea might be that these characteristics support his rule or that they are basic to everything else.
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