1:11 “Of what importance to me are your many sacrifices?” 1
says the Lord.
“I am stuffed with 2 burnt sacrifices
of rams and the fat from steers.
The blood of bulls, lambs, and goats
I do not want. 3
53:2 He sprouted up like a twig before God, 4
like a root out of parched soil; 5
he had no stately form or majesty that might catch our attention, 6
no special appearance that we should want to follow him. 7
56:12 Each one says, 8
‘Come on, I’ll get some wine!
Let’s guzzle some beer!
Tomorrow will be just like today!
We’ll have everything we want!’ 9
58:7 I want you 10 to share your food with the hungry
and to provide shelter for homeless, oppressed people. 11
When you see someone naked, clothe him!
Don’t turn your back on your own flesh and blood! 12
1 tn Heb “Why to me the multitude of your sacrifices?” The sarcastic rhetorical question suggests that their many sacrifices are of no importance to the Lord. This phrase answers the possible objection that an Israelite could raise in response to God’s indictment: “But we are offering the sacrifices you commanded!”
sn In this section the Lord refutes a potential objection that his sinful people might offer in their defense. He has charged them with rebellion (vv. 2-3), but they might respond that they have brought him many sacrifices. So he points out that he requires social justice first and foremost, not empty ritual.
2 tn The verb שָׂבַע (sava’, “be satisfied, full”) is often used of eating and/or drinking one’s fill. See BDB 959 s.v. שָׂבַע. Here sacrifices are viewed, in typical ancient Near Eastern fashion, as food for the deity. God here declares that he has eaten and drunk, as it were, his fill.
3 sn In the chiastic structure of the verse, the verbs at the beginning and end highlight God’s displeasure, while the heaping up of references to animals, fat, and blood in the middle lines hints at why God wants no more of their sacrifices. They have, as it were, piled the food on his table and he needs no more.
4 tn 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. 1b). For a defense of this reading, see R. Whybray, Isaiah 40-66 (NCBC), 173-74.
5 sn The metaphor in this verse suggests insignificance.
6 tn Heb “that we might see him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.
7 tn Heb “that we should desire him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.
8 tn The words “each one says” are supplied in the translation for clarification.
9 tn Heb “great, [in] abundance, very much,” i.e., “very great indeed.” See HALOT 452 s.v. יֶתֶר.
10 tn Heb “Is it not?” The rhetorical question here expects a positive answer, “It is!”
11 tn Heb “and afflicted [ones], homeless [ones] you should bring [into] a house.” On the meaning of מְרוּדִים (mÿrudim, “homeless”) see HALOT 633 s.v. *מָרוּד.
12 tn Heb “and from your flesh do not hide yourself.”