Isaiah 57 in plain modern English. New Ground English Translation.
Time Period
Set after the return from exile, roughly 538 to 500 BC, though the practices described have deep roots in earlier Judah
Location
Jerusalem and the surrounding hill country, including wooded high places, valley ravines and smoothed stream beds used as shrines
Audience
The restored Judean community, divided between those keeping older local cults and those seeking God's ways
Situation
The chapter accuses the people of fertility rites under spreading trees, child sacrifice in the ravines and offerings sent as far as a foreign king. It ends by promising that God, who lives in a high and holy place, also lives with the crushed and lowly, and offers peace to those far off and near.
Key Background
High places were open air shrines on hilltops, often marked by a tree or wooden pole, where local fertility worship continued for centuries alongside temple religion. The valley shrines refer to the Ben Hinnom ravine south of Jerusalem, where children were burned as offerings under some kings, a practice condemned repeatedly by Israel's prophets. Setting a symbol behind the door mocks the household habit of placing a small protective figure at the entrance, right where the household was supposed to write reminders of God's commands instead.
The who does disappears, and no takes it to heart. The are swept away, and no understands — the who does is taken away from the evil to come.
They enter into peace; they rest on their beds — each one who walked the straight path.
But you — come closer, you children of a sorceress, you offspring of the and the prostitute.
Who are you mocking? At whom do you open your mouth wide and stick out your tongue? Aren't you children of rebellion, offspring of deception?
You who with among the oak trees, under every green, spreading tree — who in the ravines, under the overhanging cliffs.
Among the of the riverbed — that's your portion, they are your lot. To them you've poured out offerings, you've brought grain offerings. Should I just let this go?
On a high and towering mountain you've up bed. Up there you went to offer sacrifices.
Behind your doors and doorposts you've set up your symbols. You stripped down and climbed into bed — far from me — you opened it wide and a with them. You loved their bed, you stared at their nakedness.
You went to with olive oil, loaded up on perfume. You sent your messengers far away, all the way down to the itself.
You wore yourself out with all your running around, but you never said, "This is pointless." You found just enough energy to keep going, so you never gave up.
Who were you so afraid of? Who made you lie? You didn't remember me. You didn't even give me a thought. Isn't it because I've been silent so long that you don't even me anymore?
I will expose what you — and all your busy efforts. They won't help you one bit.
When you cry for help, let your collection of idols save you! The wind will carry them all away, a single breath will blow them off. But whoever in me will inherit the land and take possession of the that to me.
And it will be said: "Build up, build up! Clear the road! Remove every obstacle from my people's path."
Because this is what the and lifted-up One says, the One who lives forever, is no other: "I live in the place that belongs to me, and also with the one who is and low in spirit, to bring the back to life, to bring the heart back to life."
I will not accuse forever, and I will not be angry without end — because the spirit would grow faint before me, the very of that I created.
I was angry because of their greed. I struck them, I hid my face in fury. But they kept going — stubbornly following their own heart's path.
I have seen their ways, but I will them. I will guide them and give back — to them and to those who grieve with them.
I create the fruit of the lips: Peace, to the far and to the near," says Yahweh. "And I will heal them."
But the are like a churning sea that cannot rest, whose waves toss up mud and filth.
"There is no says my God, "for the