Isaiah 57:11
Parallel Verses
English Standard Version
Whom did you dread and fear, so that you lied, and did not remember me, did not lay it to heart? Have I not held my peace, even for a long time, and you do not fear me?

King James Bible
And of whom hast thou been afraid or feared, that thou hast lied, and hast not remembered me, nor laid it to thy heart? have not I held my peace even of old, and thou fearest me not?

American Standard Version
And of whom hast thou been afraid and in fear, that thou liest, and hast not remembered me, nor laid it to thy heart? have not I held my peace even of long time, and thou fearest me not?

Douay-Rheims Bible
For whom hast thou been solicitous and afraid, that thou hast lied, and hast not been mindful of me, nor thought on me in thy heart? for I am silent, and as one that seeth not, and thou hast forgotten me.

English Revised Version
And of whom hast thou been afraid and in fear, that thou liest, and hast not remembered me, nor laid it to thy heart? have not I held my peace even of long time, and fearest me not?

Webster's Bible Translation
And of whom hast thou been afraid or feared, that thou hast lied, and hast not remembered me, nor laid it to thy heart? have not I held my peace even of old, and thou fearest me not?

Isaiah 57:11 Parallel
Keil and Delitzsch Biblical Commentary on the Old Testament

The participles which follow in the next v. are in apposition to אתּ, and confirm the predicates already applied to them. They soon give place, however, to independent sentences. "Ye that inflame yourselves by the terebinths, under every green tree, ye slayers of children in the valleys under the clefts of the rocks. By the smooth ones of the brook was thy portion; they, they were thy lot: thou also pouredst out libations to them, thou laidst meat-offerings upon them. Shall I be contented with this?" The people of the captivity are addressed, and the idolatry handed down to them from their ancestors depicted. The prophet looks back from the standpoint of the captivity, and takes his colours from the time in which he himself lived, possibly from the commencement of Manasseh's reign, when the heathenism that had for a long time been suppressed burst forth again in all its force, and the measure of iniquity became full. The part. niphal הנּחמים is formed like נחן in Jeremiah 22:23, if the latter signifies miserandum esse. The primary form is נחם, which is doubled like נגּר from גּרר in Job 20:28, and from which נחם is formed by the resolution of the latent reduplication. Stier derives it from; but even if formed from this, נחם would still have to be explained from נחם, after the form נצּת. 'Elı̄m signifies either gods or terebinths. But although it might certainly mean idols, according to Exodus 15:11; Daniel 11:36 (lxx, Targ., and Jerome), it is never used directly in this sense, and Isaiah always uses the word as the name of a tree (Isaiah 1:29; Isaiah 61:3). The terebinths are introduced here, exactly as in Isaiah 1:29, as an object of idolatrous lust: "who inflame themselves with the terebinths;" ב denotes the object with which the lust is excited and inf Lamed. The terebinth ('ēlâh) held the chief place in tree-worship (hence אלנם, lit., oak-trees, together with אלם, is the name of one of the Phoenician gods),

(Note: See Levy, Phnizische Studien, i.19.)

possibly as being the tree sacred to Astarte; just as the Samura Acacia among the heathen Arabs was the tree sacred to the goddess 'Uzza.

(Note: Krehl, Religioin der vorisl. Araber, p. 74ff.)

The following expression, "under every green tree," is simply a permutative of the words "with the terebinths" in the sense of "with the terebinths, yea, under every green tree" (a standing expression from Deuteronomy 12:2 downwards) - one tree being regarded as the abode and favourite of this deity, and another of that, and all alluring you to your carnal worship.

From the tree-worship with its orgies, which was so widely spread in antiquity generally, the prophet passes to the leading Canaanitish abomination, viz., human sacrifices, which had been adopted by the Israelites (along with שׁחטי we find the false reading שׂחטי, which is interpreted as signifying self-abuse). Judging from the locality named, "under the clefts of the rocks," the reference is not to the slaying of children sacrificed to Moloch in the valley of Hinnom, but to those offered to Baal upon his bâmōth or high places (Jeremiah 19:5; Ezekiel 16:20-21; Hosea 13:2; Psalm 106:37-38). As we learn from the chronique scandaleuse many things connected with the religious history of Israel, which cannot be found in its historical books, there is nothing to surprise us in the stone-worship condemned in Isaiah 57:6. The dagesh of חלּקי is in any case dagesh dirimens. The singular is wither חלק after the form חכמי (cf., עצבי, Isaiah 58:3), or חלק after the form ילדי. But חלק, smoothness, never occurs; and the explanation, "in the smoothnesses, i.e., the smooth places of the valley, is thy portion," has this also against it, that it does not do justice to the connection בּ חלק, in which the preposition is not used in a local sense, and that it leaves the emphatic הם הם quite unexplained. The latter does not point to places, but to objects of worship for which they had exchanged Jehovah, of whom the true Israelite could say ה חלקי, Psalm 119:57, etc., or בה לי חלק, Joshua 22:25, and גּורלי תּומיך אתּה (Thou art He that maintaineth my lot), Psalm 16:5. The prophet had such expressions as these in his mind, and possibly also the primary meaning of גורל equals κλῆρος, which may be gathered from the rare Arabic word 'garal, gravel, stones worn smooth by rolling, when he said, "In the smooth ones of the valley is thy portion; they, they are thy lot." In the Arabic also, achlaq (equilvaent to châlâq, smooth, which forms here a play upon the word with חלק, châlâq) is a favourite word for stones and rocks. חלּקי־נחל, however, according to 1 Samuel 17:40 (where the intensive form חלּוּק, like שׁכּוּל, is used), are stones which the stream in the valley has washed smooth with time, and rounded into a pleasing shape. The mode of the worship, the pouring out of libations,

(Note: Compare the remarks made in the Comm. on the Pentateuch, at Genesis 29:20, on the heathen worship of anointed stones, and the Baetulian worship.)

and the laying of meat-offerings upon them, confirm this view. In Carthage such stones were called abbadires ( equals אדיר, אבן); and among the ancient Arabs, the asnâm or idols consisted for the most part of rude blocks of stone of this description. Herodotus (3:8) speaks of seven stones which the Arabs anointed, calling upon the god Orotal. Suidas (s.v. Θεῦς ἄρης) states that the idol of Ares in Petra was a black square stone; and the black stone of the Ka'aba was, according to a very inconvenient tradition for the Mohammedans, an idol of Saturn (zuhal).

(Note: See Krehl, p. 72. In the East Indies also we find stone-worship not only among the Vindya tribes (Lassen, A.K. i. 376), but also among the Vaishnavas, who worship Vishnu in the form of a stone, viz., the sâlagrâm, a kind of stone from the river Gandak (see Wilson's Sanscrit Lexicon s.h.v. and Vishnu-Purn, p. 163). The fact of the great antiquity of stone and tree worship has been used in the most ridiculous manner by Dozy in his work on the Israelites at Mecca (1864). He draws the following conclusion from Deuteronomy 32:18 : "Thus the Israelites sprang from a divine block of stone; and this is, in reality, the true old version of the origin of the nation." From Isaiah 51:1-2, he infers that Abraham and Sara were not historical persons at all, but that the former was a block of stone, and the latter a hollow; and that the two together were a block of stone in a hollow, to which divine worship was paid. "This fact," he says, "viz. that Abraham and Sarah in the second Isaiah are not historical persons, but a block of stone and a hollow, is one of great worth, as enabling us to determine the time at which the stories of Abraham in Genesis were written, and to form a correct idea of the spirit of those stories.")

Stone-worship of this kind had been practised by the Israelites before the captivity, and their heathenish practices had been transmitted to the exiles in Babylon. The meaning of the question, Shall I comfort myself concerning such things? - i.e., Shall I be contented with them (אנּחם niphal, not hithpael)? - is, that it was impossible that descendants who so resembled their fathers should remain unpunished.

Isaiah 57:11 Parallel Commentaries

Treasury of Scripture Knowledge

of whom

Isaiah 51:12,13 I, even I, am he that comforts you: who are you, that you should be afraid of a man that shall die...

Proverbs 29:25 The fear of man brings a snare: but whoever puts his trust in the LORD shall be safe.

Matthew 26:69-75 Now Peter sat without in the palace: and a damsel came to him, saying, You also were with Jesus of Galilee...

Galatians 2:12,13 For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself...

that thou

Isaiah 30:9 That this is a rebellious people, lying children, children that will not hear the law of the LORD:

Isaiah 59:3,4 For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies...

Jeremiah 9:3-5 And they bend their tongues like their bow for lies: but they are not valiant for the truth on the earth...

Jeremiah 42:20 For you dissembled in your hearts, when you sent me to the LORD your God, saying, Pray for us to the LORD our God...

Ezekiel 13:22 Because with lies you have made the heart of the righteous sad, whom I have not made sad; and strengthened the hands of the wicked...

Hosea 11:12 Ephraim compasses me about with lies, and the house of Israel with deceit: but Judah yet rules with God...

Acts 5:3 But Peter said, Ananias, why has Satan filled your heart to lie to the Holy Ghost, and to keep back part of the price of the land?

2 Thessalonians 2:9 Even him, whose coming is after the working of Satan with all power and signs and lying wonders,

1 Timothy 4:2 Speaking lies in hypocrisy; having their conscience seared with a hot iron;

Revelation 21:8 But the fearful, and unbelieving, and the abominable, and murderers, and fornicators, and sorcerers, and idolaters...

Revelation 22:15 For without are dogs, and sorcerers, and fornicators, and murderers, and idolaters, and whoever loves and makes a lie.

and hast

Jeremiah 2:32 Can a maid forget her ornaments, or a bride her attire? yet my people have forgotten me days without number.

Jeremiah 3:21 A voice was heard on the high places, weeping and supplications of the children of Israel: for they have perverted their way...


Isaiah 57:1 The righteous perishes, and no man lays it to heart: and merciful men are taken away...

have not

Isaiah 26:10 Let favor be showed to the wicked, yet will he not learn righteousness: in the land of uprightness will he deal unjustly...

Psalm 50:21 These things have you done, and I kept silence; you thought that I was altogether such an one as yourself: but I will reprove you...

Ecclesiastes 8:11 Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.

Cross References
Psalm 50:21
These things you have done, and I have been silent; you thought that I was one like yourself. But now I rebuke you and lay the charge before you.

Psalm 78:36
But they flattered him with their mouths; they lied to him with their tongues.

Proverbs 29:25
The fear of man lays a snare, but whoever trusts in the LORD is safe.

Isaiah 42:14
For a long time I have held my peace; I have kept still and restrained myself; now I will cry out like a woman in labor; I will gasp and pant.

Isaiah 44:20
He feeds on ashes; a deluded heart has led him astray, and he cannot deliver himself or say, "Is there not a lie in my right hand?"

Isaiah 47:7
You said, "I shall be mistress forever," so that you did not lay these things to heart or remember their end.

Isaiah 51:12
"I, I am he who comforts you; who are you that you are afraid of man who dies, of the son of man who is made like grass,

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