57:7 On every high, elevated hill you prepare your bed;
you go up there to offer sacrifices.
57:8 Behind the door and doorpost you put your symbols. 1
Indeed, 2 you depart from me 3 and go up
and invite them into bed with you. 4
You purchase favors from them, 5
you love their bed,
and gaze longingly 6 on their genitals. 7
57:9 You take olive oil as tribute 8 to your king, 9
along with many perfumes. 10
You send your messengers to a distant place;
you go all the way to Sheol. 11
57:10 Because of the long distance you must travel, you get tired, 12
but you do not say, ‘I give up.’ 13
You get renewed energy, 14
so you don’t collapse. 15
1 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.
2 tn Or “for” (KJV, NRSV).
3 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”).
4 tn Heb “you make wide your bed” (NASB similar).
5 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 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.
6 tn The Hebrew text has simply חָזָה (khazah, “gaze”). The adverb “longingly” is interpretive (see the context, where sexual lust is depicted).
7 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.
8 tn Heb “you journey with oil.”
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.
10 tn Heb “and you multiply your perfumes.”
11 sn Israel’s devotion to her idols is inordinate, irrational, and self-destructive.
12 tn Heb “by the greatness [i.e., “length,” see BDB 914 s.v. רֹב 2] of your way you get tired.”
13 tn Heb “it is hopeless” (so NAB, NASB, NIV); NRSV “It is useless.”
14 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.”
15 tn Heb “you do not grow weak.”