Isaiah 57

Isaiah 57 chapter overview

Isaiah 57 is one of the chapters that contrasts the righteous from the wicked, in other words, the great and marvelous work. 

I. Blessing for the righteous (Isaiah 57:1-2)
       1. The righteous are gathered out from calamity (57:1)
       2. Those who walk uprightly find rest and peace (57:2)

II. Description of  the wicked (Isaiah 57:3-4)
       1. Children of a sorceress and harlot (57:3)
       2. They Mocked Jehovah (57:4)

III. The idol worship (Isaiah 57:5-6)
       1. Lust desire for other gods (57:5)
       2. Offering to other gods (57:6) 

IV. God's wife becomes a harlot (Isaiah 7-10)
       1. She established a bed on a lofty mountain to fornicate with other gods (57:7)
       2. She made a covenant/pact with gods (57:8)
       3. Use sacred elements (Oils for the king) to sell herself to other gods. (57:9)
       4. She persisted in this unfaithfulness (57:10)

V. Curses for forgetting and betraying Jehovah (Isaiah 57:11-13a)
       1. She fails to remember Jehovah and not fear him anymore (57:11)
       2. Jehovah will expose her "false righteousness" (57:12)
       3. She will be in distress and have no other god to help her (57:13a). 

VI. The broken heart and contrite spirit will receive refuge in his holy place (Isaiah 57:13b-15)
       1. Those who seek refuge from Jehovah will inherit his holy mountain (57:13b)
       2. It will be a way prepared with no obstacles for his people (57:16) 
       3. Jehovah dwells with the contrite spirit and the broken heart (57:15)

VII. The LORD will heal his servant individually and collectively (Isaiah 57:16-19)
       1. The anger of the LORD will pass away at the brink of destruction (57:16)
       2. The LORD was angry because of the desire of the heart of his servant (57:17)
       3. The LORD heals and conforms his servant and those who mourn for him (57:18)
       4.  Come to the LORD and partake of his fruit and be heal (57:19)

VIII. There is no peace for the wicked (Isaiah 57:20-21)
       1. The wicked are unable to rest (57:20)
       2. There is no peace for the wicked (57:21)      

The chapter belongs to what scholars refer to as the third Isaiah, and there are clear indications in the text Isaiah is pointing to the end-time restoration of the wife of his youth as he turns to his people in Isaiah 13b-15.

Some believe this was a pre-exilic context as Judah was offering sacrifices in his mountain (Isaiah 57:6). The context can be linked to King Mannashe, who did offer his children to Moloch and partake of witchcraft (2 Kings 21:1-6). 

It is clear as verse 6-13 shows God's wife becoming a whore was a pre-exilic event (Circa 597-98 BCE), but the called to prepare a place for his people to return (Isaiah 57:13-15), which is post-exilic (538 BCE). Isaiah is combining elements to compose an end-time scenario. Even the healing of his servant (Isaiah 57:17-18) can be linked to King Hezekiah in Isaiah 38.  

Isaiah chapter 57 begins and ends with a contrast between the righteous and the wicked:

A. The righteous are gathered out & find peace (57:1-2)
    B. The upright finds rest (57:2)
    B. The wicked are unable to rest (57:20)
A. There is no peace for the wicked (57:21).

Main chapter message: A. Peace B. Rest - Contrast between the righteous and the wicked. 

Main Parallels:

Bed
     1. The righteous rest in their beds (57:2)
     2. The whore set up a bed to fornicate with other gods (57:7-8)

Rest
     1. The righteous find rest in the LORD (57:2)
     2. The wicked weary themselves with other gods (57:10) 
          a. There is no rest for the wicked (57:20)

Walk upright/Path
     1. The ones who walk upright attain peace (57:2)
     2. The whore weary in her journey (57:10)
     3. Remove the obstacles for the path of the people of the LORD (57:14)

Righteousness
     1. The righteous attain peace (57:1-2)
     2. The LORD will expose the righteousness of his unfaithful wife and distress her (57:12-13). 

Mountain/Hill
     1. The unfaithful wife sold herself on a lofty mountain to other gods (57:6)
     2. The ones who seek the LORD receive an inheritance in his holy mountain 
     3. The Lord dwells on high with the meek and humble.      

 

 

  • Trouble at home 1-33
  • Redemption of Zion 37-39
  • Good news to Jerusalem 40-52
  • Jehovah's atonement 53
  • Gathering of Israel 55-66

Isaiah's seven-part or Bifid Structure 

Ruin & Rebirth (Isaiah 1–5; 34–35)
   Rebellion & Compliance (Isaiah 6–8; 36–40)
      Punishment & Deliverance (Isaiah 9–12; 41–46)
         Humiliation & Exaltation (Isaiah 13–23; 47)
       Suffering & Salvation (Isaiah 24–27; 48–54)
   Disloyalty & Loyalty (Isaiah 28–31; 55–59) <You are here
Disinheritance & Inheritance (Isaiah 32–33; 60–66)

Isaiah 57 verse by verse

Tabs: Isaiah Verse= Isaiah Institute Translation Hebrew= Hebrew & Strong's concordance from BibleHub Translations=Preferred Translations Exegesis=Personal Analysis Commentaries=Preferred comentaries Video=Video Analysis
Translations: KJV= King James Version NIV=New International Version BSB=Berean Standart Bible NASB=New American Standart Bible BST=Brenton Septuagint Translation Alter=Ater's Translation

1 The righteous disappear,
   and no man gives it a thought;
the godly are gathered out,
   but no one perceives that from impending calamity
the righteous are withdrawn.

The righteous
הַצַּדִּ֣יק (haṣ·ṣad·dîq)
Article | Adjective - masculine singular
Strong's 6662: Just, righteous

perish,
אָבָ֔ד (’ā·ḇāḏ)
Verb - Qal - Perfect - third person masculine singular
Strong's 6: To wander away, lose oneself, to perish

and no
וְאֵ֥ין (wə·’ên)
Conjunctive waw | Adverb
Strong's 369: A non-entity, a negative particle

one
אִ֖ישׁ (’îš)
Noun - masculine singular
Strong's 376: A man as an individual, a male person

takes
שָׂ֣ם (śām)
Verb - Qal - Participle - masculine singular
Strong's 7760: Put -- to put, place, set

it to
עַל־ (‘al-)
Preposition
Strong's 5921: Above, over, upon, against

heart;
לֵ֑ב (lêḇ)
Noun - masculine singular
Strong's 3820: The heart, the feelings, the will, the intellect, centre

devout
חֶ֤סֶד (ḥe·seḏ)
Noun - masculine singular
Strong's 2617: Kindness, piety, reproof, beauty

men
וְאַנְשֵׁי־ (wə·’an·šê-)
Conjunctive waw | Noun - masculine plural construct
Strong's 376: A man as an individual, a male person

are swept away,
נֶֽאֱסָפִים֙ (ne·’ĕ·sā·p̄îm)
Verb - Nifal - Participle - masculine plural
Strong's 622: To gather for, any purpose, to receive, take away, remove

with none
בְּאֵ֣ין (bə·’ên)
Preposition-b | Adverb
Strong's 369: A non-entity, a negative particle

considering
מֵבִ֔ין (mê·ḇîn)
Verb - Hifil - Participle - masculine singular
Strong's 995: To separate mentally, understand

that
כִּֽי־ (kî-)
Conjunction
Strong's 3588: A relative conjunction

the righteous
הַצַּדִּֽיק׃ (haṣ·ṣad·dîq)
Article | Adjective - masculine singular
Strong's 6662: Just, righteous

are guided
נֶאֱסַ֥ף (ne·’ĕ·sap̄)
Verb - Nifal - Perfect - third person masculine singular
Strong's 622: To gather for, any purpose, to receive, take away, remove

from the presence
מִפְּנֵ֥י (mip·pə·nê)
Preposition-m | Noun - common plural construct
Strong's 6440: The face

of evil.
הָרָעָ֖ה (hā·rā·‘āh)
Article | Adjective - feminine singular
Strong's 7451: Bad, evil

KJV The righteous perisheth, and no man layeth it to heart: and merciful men are taken away, none considering that the righteous is taken away from the evil to come.

NIV The righteous perish, and no one takes it to heart; the devout are taken away, and no one understands that the righteous are taken away to be spared from evil.

BSB The righteous perish, and no one takes it to heart; devout men are swept away, while no one considers that the righteous are guided from the presence of evil.

NASB The righteous person perishes, and no one takes it to heart; And devout people are taken away, while no one understands. For the righteous person is taken away from evil,

BST See how the just man has perished, and no one lays it to heart: and righteous men are taken away, and no one considers: for the righteous has been removed out of the way of injustice.

Alter The righteous one perishes, and no man takes it to heart, and loyal men are taken off with no one noticing, for through evil the righteous is taken off.

Chiasmus
A. The righteous disappear
   B. and no man gives it a thought;
      C. The godly are gathered out
   B. But no one perceives that from impending calamity
A. The righteous are withdrawn

Main theme: The godly/Kind = Gathered out

Parallels:

  • The Righteous = Godly 
  • Disappear = Gathered out = Withdrawn
  • No man gives it a thought = No one perceives   

Parallels across the book of Isaiah

The Righteous
Complementary Antithetical
Say ye to the righteous, that it shall be well with him: for they shall eat the fruit of their doings. (Isaiah 3:10 KJV) But woe to the wicked
when calamity overtakes them
they shall be paid back
for the deeds they have done (Isaiah 3:11)
From a sector of the earth we hear singing:
Glorious are the righteous! (Isaiah 24:16 ITT)		 I have decreed calamity for the world,
punishment for the wicked
I will put an end to the arrogance of insolent men
and humble the pride of tyrants. (Isaiah 13:11)
  But there is no peace, says the Lord,
for the wicked. (Isaiah 48:22)
  But the wicked are like the raging Sea,
unable to rest,
whose waters heave up mire and mud:
there is no peace, says my God, for the wicked. (Isaiah 57:20-21)

Intertextuality - references across multiple books of scripture  

Righteous Disappear or gather out
The faithful have been swept from the land; not one upright person remains. Everyone lies in wait to shed blood; they hunt each other with nets. (Micah 7:2 NIV)

And he leadeth away the righteous into precious lands, and the wicked he destroyeth, and curseth the land unto them for their sakes. (1 Nephi 17:38)

And the time cometh speedily that the righteous must be led up as calves of the stall, and the Holy One of Israel must reign in dominion, and might, and power, and great glory. (1 Nephi 22:24)

And the time speedily cometh, that except ye repent they shall possess the land of your inheritance, and the Lord God will lead away the righteous out from among you. (Jacob 3:4)

And it shall come to pass that the righteous shall be gathered out from among all nations, and shall come to Zion, singing with songs of everlasting joy. (D&C 45:71)

39 And whatsoever city thy servants shall enter, and the people of that city receive their testimony, let thy peace and thy salvation be upon that city; that they may gather out of that city the righteous, that they may come forth to Zion, or to her stakes, the places of thine appointment, with songs of everlasting joy;
And until this be accomplished, let not thy judgments fall upon that city. (D&C 109:39-40)

That from among all these, thy servants, the sons of Jacob, may gather out the righteous to build a holy city to thy name, as thou hast commanded them. (D&C 109:58)

Separation of the righteous from the wicked
And until that hour there will be foolish virgins among the wise; and at that hour cometh an entire separation of the righteous and the wicked; and in that day will I send mine angels to pluck out the wicked and cast them into unquenchable fire. (D&C 63:54)

But it is by the prayers of the righteous that ye are spared; now therefore, if ye will cast out the righteous from among you then will not the Lord stay his hand; but in his fierce anger he will come out against you; then ye shall be smitten by famine, and by pestilence, and by the sword; and the time is soon at hand except ye repent. (Alma 10:23)

13 But blessed are they who will repent, for them will I spare. But behold, if it were not for the righteous who are in this great city, behold, I would cause that fire should come down out of heaven and destroy it. 

14 But behold, it is for the righteous’ sake that it is spared. But behold, the time cometh, saith the Lord, that when ye shall cast out the righteous from among you, then shall ye be ripe for destruction; yea, wo be unto this great city, because of the wickedness and abominations which are in he (Helaman 13, Pos. 14)

Deliverance of the righteous
Wherefore, the Lord did visit them in great judgment; nevertheless, he did spare the righteous that they should not perish, but did deliver them out of the hands of their enemies. (Omni:7)

Wherefore, he will preserve the righteous by his power, even if it so be that the fulness of his wrath must come, and the righteous be preserved, even unto the destruction of their enemies by fire. Wherefore, the righteous need not fear; for thus saith the prophet, they shall be saved, even if it so be as by fire. (1 Nephi 22:17)

For behold, the righteous shall not perish; for the time surely must come that all they who fight against Zion shall be cut off. (1 Nephi 22:19)

But behold, the righteous that hearken unto the words of the prophets, and destroy them not, but look forward unto Christ with steadfastness for the signs which are given, notwithstanding all persecution—behold, they are they which shall not perish. (2 Nephi 26:8)

The righteous perish/gathered out, and no one takes it to heart
Contextuality Isaiah 57:1 is drawing from Isaiah 56:10-11 wherein the roles and positioning of authority and protection, there is no awareness of what is coming: "their watchmen are altogether blind and unaware" (Isaiah 56:10). This unawareness is linked to the metaphor of wine and liquor (Isaiah 56:12 cf Isaiah 28:7), and the state of drunkness that the watchmen who supposed to give warning are in. Drunkness is a synonym for sleep (Isaiah 29:9-10). They fall asleep, and In the midst of this unawareness, the righteous are gathered out.

Who are the righteous? The word for righteous is translated as "upright" ישר (yashar, Strong's #3477) or "straight," Jeremiah 31:9, like a straight path, which contrasts those who walk in darkness or sit in darkness (Isaiah 42:7,1 Nephi 41:9). The antonym for the righteous in the scriptures is the wicked, which antithetically parallel each other (Isaiah 3:10-11, Isaiah 57:2,21, Psalm 31:17). The "wicked" means "to depart" (Isaiah Psalm 18:21). In other words, the righteous walk in the strait and narrow path that leads to salvation (righteousness and salvation are mentioned together 11 times in Isaiah), or tree of life (1 Nephi 8:20). This means they have entered into the gate, which is baptism by fire and of the Holy Ghost (2 Nephi 31:17-18), because then" they are in the straight and narrow path, instead of wondering around (Depart), and then can walk upright and straight. To walk upright and straight, you have to see where you are going, and the reason you see is because of the light that comes from the tree, the lamp that illuminates the path (Psa 131:15, Isaiah 42:16, Isaiah 62:1, D&C 133:17). The righteous in Isaiah 57:1 parallel the "kind" the ones who enter into the Davidic Covenant. 

Most translations translate Isaiah 57:1 as "the righteous perished." The Isaiah Institute Translation translates the righteous are gathered out. The reference to the righteous being perishing comes from the intertextual analysis of the phrase "gathered to his fathers" (Genesis 49:29; Numbers 27:13; Judges 2:10; 2 Kings 22:20; 2 Chronicles 34:28).

There is an argument for both. For example, we have to have a relationship with the fact that the righteous are gathered out, and that no one takes it to heart.  Three parallels are referring to the righteous being taken out: 

  • The righteous disappear/perished gather out
  • The goodly are gathered out
  • The righteous are withdrawn

If we read in parallelism, we can see Isaiah saying the same things three times. If we take the context of Isaiah 56:10-12, we see this happens amid "unawareness," and there is no perception of what is coming. It seems more obvious that the reference here is that the righteous are taken out because destruction is coming. 

Then Isaiah 57:2 does mention the one who walks uprightly, the "righteous" shall attain peace and rest in their beds while contrasting the wicked who doesn't have peace and is unable to unrest. 

Cross-references from multiple texts may shed more light on this idea of the righteous disappearing and calamity coming, such is in Micha 7:2. Nephi says, in Isiah 48-49 context that the righteous must be led up as calves of the stall (1 Nephi 22:24). We see the pattern in the book of Mormon that the Lord leads the righteous from the wicked to poured out judgment (1 Nephi 17:38, Jacob 3:4), which is the separation from the righteous and the wicked (Alma 10:23, Helaman 13:14, D&C 63:54). 

The great and marvelous work, by definition, is the destruction of the wicked and the deliverance of the righteous (1 Nephi 14:7). In Isaiah's context, Nephi expounds that the righteous shall not perish (1 Nephi 22:17,19, 2 Nephi 26:8). Also Isaiah says, it shall be good for the righteous (Isaiah 3:10). From Isaiah 56, we see that there will be a pre-gathering (Isaiah 56:8), or gathering process. This makes sense that some come first and are the ones who actually gather the righteous. This process of gathering is also described in the dedicatory prayer of the temple of Kirtland, which was received by revelation, where we see the servants gathering first (D&C 109:39), then the sons of Jacob (D&C 109:58). If someone is gathering the righteous, then someone was gathered out first. 

The case of the righteous disappearing as perished is in Alma 60:
For the Lord suffereth the righteous to be slain that his justice and judgment may come upon the wicked; therefore ye need not suppose that the righteous are lost because they are slain; but behold, they do enter into the rest of the Lord their God. (Alma 60:13).

 This verse can also show us the following process:

  1. The righteous perished
  2. Triggers calamity
  3. The other righteous are gathered out (To be spared from evil NIV)
  4. Calamity comes 

Isaiah and intertextuality scriptures show both scenarios, but the righteous can have absolute certainty that whatever the outcome, it will be good for them. 

no one takes it to heart/none considering... from the presence of evil
If the righteous perish, then "no one takes it to heart" or gives it a thought will reflect how cold and terrible society is at this point. That being said, if we draw the context from Isaiah 56:10-12 then it means unawareness of calamity. The Isaiah Institute does translate "impending calamity", other translations like Alter and BSB translate in the presence of evil. 

The NIV translation does say the righteous are taken away to be spared from evil. In Jeremiah 4:7-9 the LORD's uses evil from the north to bring forth calamity. And the idea of being unaware, and the watchmen sleeping (Isaiah 57:10-12), leads to the metaphor that the day of the Lord comes as a thief in the night (1 Thessalonians 5:2). Before the day of the LORD, which paul mentioned comes as a woman in Labor, some are going to say "peace and security," (1 Thessalonians 5:3) which parallels with Isaiah 56:10-12. 

This represents the King of Assyria overflowing (Isaiah 8:7-8, 10;5), the son of perdition (2 Thessalonians 2:2-5), and the beast from the Abyss (Isaiah 11:7). The LORD will use evil to destroy the wicked. He comes as a thief in the night, where people are unaware and not considering the impending calamity. 

"Devout" or "kind" men have been swept away with none considering
The first parallel alludes to the righteous, and the second mentions the devout or kind people, and the Isaiah institute translates as goodly, while most translations use devout. The Hebrew word is חָ֫סֶד (checed) which translates in most cases as "kindness" the "kind." Alter translate the "loyal." The allusion is plural, meaning a large group of people. 
The NASB use punctuation the following way: And devout people are taken away, while no one understands. 

The same Hebrew word appears seven times in Psalm 89 in the context of the "Davidic Covenant," the word translated as "loving-kindness" or "mercy" (Psalm 89:1,2,14,24,28,33,49). In Isaiah's context, the word חָ֫סֶד (checed) connects to the tent of David in Isaiah 16:5. In Isaiah 54:8,10 the word connects to an everlasting kindness and parallels to the everlasting covenant, as well as his loving-kindness shall not be removed, which in Isaiah 55:3 links to the sure mercies of "David." Then a better word for devout or goodly is the people who embody this loving-kindness, his beloved people, in other words, people who enter the Davidic Covenant. 

The people who are gathered out entered or are claimed under the terms of the Davidic covenant. Perhaps the lack of consideration or understanding comes from the lack of knowledge of the Davidic covenant. The same word for loving-kindness is mentioned twice in Isaiah 67:7. 

That the righteous are guided from the presence of evil
The NIV translates: the righteous are taken away to be spared from evil. Similar to the Isaiah Institute Translation that the righteous withdraw from impending calamity.  

(57:1–2) The term “righteous” or “righteous one” (saddiq) connotes individuals rather than a majority of Jehovah’s people (Isaiah 50:10; 56:3), in particular those who emulate his servant who exemplifies righteousness (Isaiah 41:2; 51:1, 7). The “godly” (’anse-hesed) defines those who have charity, who are true at all times toward others as the Hebrew term hesed implies. In the same way that angels delivered Lot from Sodom before its destruction (Genesis 19:15-17), so the kings and queens of the Gentiles—Jehovah’s seraphs/saviors—gather his elect out of destruction (Isaiah 49:22-23; cf. Matthew 24:31). (Avraham Gileadi) 

1. taken off. More literally, “gathered,” in all probability a euphemism for dying, perhaps an elliptical form of the idiom “gathered to his fathers.” (Alter, Robert. The Hebrew Bible: A Translation with Commentary: Three-Volume Set (p. 1980). W. W. Norton & Company. Kindle Edition.)

Are taken away; literally, are gathered in. Compare the phrase so frequently used, "gathered to his fathers" (Genesis 49:29; Numbers 27:13; Judges 2:10; 2 Kings 22:20; 2 Chronicles 34:28). From the evil; or, out of the way of the evil - in order that he may escape it (comp. 2 Kings 22:20, where Josiah is promised that he shall be gathered to his fathers (prematurely), in order that he may escape the sight of the evil that was coming on Jerusalem soon after his decease. (Pulpit Commentary)

2 They who walk uprightly shall attain peace,
   and rest in their beds.

Those who walk
הֹלֵ֖ךְ (hō·lêḵ)
Verb - Qal - Participle - masculine singular
Strong's 1980: To go, come, walk

uprightly
נְכֹחֽוֹ׃ (nə·ḵō·ḥōw)
Adjective - masculine singular construct | third person masculine singular
Strong's 5228: Straightforward, equitable, correct, integrity

enter
יָב֣וֹא (yā·ḇō·w)
Verb - Qal - Imperfect - third person masculine singular
Strong's 935: To come in, come, go in, go

into peace;
שָׁל֔וֹם (šā·lō·wm)
Noun - masculine singular
Strong's 7965: Safe, well, happy, friendly, welfare, health, prosperity, peace

they find rest,
יָנ֖וּחוּ (yā·nū·ḥū)
Verb - Qal - Imperfect - third person masculine plural
Strong's 5117: To rest, settle down

lying down in death.
מִשְׁכְּבוֹתָ֑ם (miš·kə·ḇō·w·ṯām)
Noun - masculine plural construct | third person masculine plural
Strong's 4904: Place of lying, a couch, act of lying

KJV He shall enter into peace: they shall rest in their beds, each one walking in his uprightness.

NIV Those who walk uprightly enter into peace; they find rest as they lie in death.

ESV he enters into peace; they rest in their beds who walk in their uprightness.

BSB Those who walk uprightly enter into peace; they find rest, lying down in death.

NASB He enters into peace; They rest in their beds, Each one who walked in his upright way.

BST His burial shall be in peace: he has been removed out of the way.

Alter Yet he shall come in peace,— they shall rest on their couches— who walks straight before him.

Parallelism

Draw from Isaiah 57:1-2:
A. The righteous disappear,
   B. and no man gives it a thought;
      C.the godly are gathered out,
   B. but no one perceives that from impending calamity
A. the righteous are withdrawn.

They who walk uprightly shall attain peace
  And rest in their beds

Complementary
They who walk upright = The righteous, the goodly/kind/beloved
Goodly/beloved = Bed = intimacy
Dissapear=gathered out = withdraw=atain peace=rest in beds

Anthytetical
Peace≠calamity

From Isaiah 52:2 itself:
They who walk uprightly shall attain peace
  And rest in their beds

Synonymous
Attain peace = Rest in their beds

Crossreference in Isaiah

Walk, Walking
We will walk in his paths: (Isaiah 2:3)
Walk in the light of the Lord. (Isaiah 2:5)
The people that walked in darkness have seen a great light: (Isaiah 9:2)
This is the way, walk ye in it, when ye turn to the right hand (Isaiah 30:21)
I have walked before thee in truth and with a perfect heart, (Isaiah 38:3)
they shall walk and not faint. (Isaiah 40:31)
He shall enter into peace: they shall rest in their beds, each one walking in his uprightness. (Isaiah 57:2)

Peace
Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, (Isaiah 9:7)
And the work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever. (Isaiah 32:17)
I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things. (Isaiah 45:7)
O that thou hadst hearkened to my commandments! then had thy peace been as a river, and thy righteousness as the waves of the sea: (Isaiah 48:18)
There is no peace, saith the Lord, unto the wicked. (Isaiah 48:22)
How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace (Isaiah 52:7)
the chastisement of our peace was upon him; and with his stripes we are healed. (Isaiah 53:5)
but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord that hath mercy on thee (Isaiah 54:10)
And all thy children shall be taught of the Lord; and great shall be the peace of thy children. (Isaiah 54:13)
For ye shall go out with joy, and be led forth with peace: (Isaiah 55:12)
He shall enter into peace: they shall rest in their beds, (Isaiah 57:2)
There is no peace, saith my God, to the wicked. (Isaiah 57:21)
For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream (Isaiah 66:12)

Bed/couch
The bed is too short to stretch out on, the blanket too narrow to wrap around you. (Isaiah 28:20)
Beneath you is a bed of maggots; you are covered with worms. (Isaiah 14:11)
you have made prominent your bed, and there you ascend to offer sacrifices. (Isaiah 57:7)
and have exposed yourself to others than I: mounting your bed, you have laid it wide open. (Isaiah 57:27-28)
Is it only for bowing one’s head like a reed and making one’s bed of sackcloth and ashes? (Isaiah 58:21-22)

Parallels across the book of Isaiah

Walk, Walking
Complementary Antithetical
to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths (Isaiah 2:3) the daughters of Zion are haughty, and walk with stretched forth necks and wanton eyes (Isaiah 3:16)
5 O house of Jacob, come ye, and let us walk in the light of the Lord. (Isaiah 2:5) instructed me that I should not walk in the way of this people, saying,
(Isaiah 8:11)
The people that walked in darkness have seen a great light: (Isaiah 9:2) for they would not walk in his ways, neither were they obedient unto his law.
(Isaiah 42:24)
And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it (Isaiah 30:21) all ye that kindle a fire, that compass yourselves about with sparks: walk in the light of your fire (Isaiah 50:11)
how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore. (Isaiah 38:3) we wait for light, but behold obscurity; for brightness, but we walk in darkness.
(Isaiah 59:9)
they shall run, and not be weary; and they shall walk, and not faint. (Isaiah 40:31)  
He shall enter into peace: they shall rest in their beds, each one walking in his uprightness.
(Isaiah 57:2)		  
Peace
Complementary Antithetical
17 And the work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever. (Isaiah 32, Pos. 17) 22 There is no peace, saith the Lord, unto the wicked. (Isaiah 48, Pos. 22)
18 O that thou hadst hearkened to my commandments! then had thy peace been as a river, and thy righteousness as the waves of the sea: (Isaiah 48, Pos. 18) 21 There is no peace, saith my God, to the wicked. (Isaiah 57, Pos. 21)
10 For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord that hath mercy on thee. (Isaiah 54, Pos. 10) 8 The way of peace they know not; and there is no judgment in their goings: they have made them crooked paths: whosoever goeth therein shall not know peace. (Isaiah 59, Pos. 8)
13 And all thy children shall be taught of the Lord; and great shall be the peace of thy children. (Isaiah 54, Pos. 13) 11 But woe to the wicked
when calamity overtakes them
they shall be paid back
for the deeds they have done! (Isaiah 3, Pos. 11)
12 For ye shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands. (Isaiah 55, Pos. 12) 11 I have decreed calamity for the world,
punishment for the wicked
I will put an end to the arrogance of insolent men
and humble the pride of tyrants. (Isaiah 13, Pos. 11)
12 For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. (Isaiah 66, Pos. 12) 8 The cry of calamity
shall encompass the land of Moab;
the sound of it shall reach Eglaim
and echo as far as Beer Elim. (Isaiah 15, Pos. 8)
  23 They shall not exert themselves in vain,
or bear children doomed for calamity.
For they are of the lineage of those the Lord has blessed,
and their posterity with them. (Isaiah 65, Pos. 85-88)

Intertextuality - references across multiple books of scripture  

Righteous Disappear or gather out
The faithful have been swept from the land; not one upright person remains. Everyone lies in wait to shed blood; they hunt each other with nets. (Micah 7:2 NIV)

And he leadeth away the righteous into precious lands, and the wicked he destroyeth, and curseth the land unto them for their sakes. (1 Nephi 17:38)

And the time cometh speedily that the righteous must be led up as calves of the stall, and the Holy One of Israel must reign in dominion, and might, and power, and great glory. (1 Nephi 22:24)

And the time speedily cometh, that except ye repent they shall possess the land of your inheritance, and the Lord God will lead away the righteous out from among you. (Jacob 3:4)

And it shall come to pass that the righteous shall be gathered out from among all nations, and shall come to Zion, singing with songs of everlasting joy. (D&C 45:71)

39 And whatsoever city thy servants shall enter, and the people of that city receive their testimony, let thy peace and thy salvation be upon that city; that they may gather out of that city the righteous, that they may come forth to Zion, or to her stakes, the places of thine appointment, with songs of everlasting joy;
And until this be accomplished, let not thy judgments fall upon that city. (D&C 109:39-40)

That from among all these, thy servants, the sons of Jacob, may gather out the righteous to build a holy city to thy name, as thou hast commanded them. (D&C 109:58)

Separation of the righteous from the wicked
And until that hour there will be foolish virgins among the wise; and at that hour cometh an entire separation of the righteous and the wicked; and in that day will I send mine angels to pluck out the wicked and cast them into unquenchable fire. (D&C 63:54)

But it is by the prayers of the righteous that ye are spared; now therefore, if ye will cast out the righteous from among you then will not the Lord stay his hand; but in his fierce anger he will come out against you; then ye shall be smitten by famine, and by pestilence, and by the sword; and the time is soon at hand except ye repent. (Alma 10:23)

13 But blessed are they who will repent, for them will I spare. But behold, if it were not for the righteous who are in this great city, behold, I would cause that fire should come down out of heaven and destroy it. 

14 But behold, it is for the righteous’ sake that it is spared. But behold, the time cometh, saith the Lord, that when ye shall cast out the righteous from among you, then shall ye be ripe for destruction; yea, wo be unto this great city, because of the wickedness and abominations which are in he (Helaman 13, Pos. 14)

Deliverance of the righteous
Wherefore, the Lord did visit them in great judgment; nevertheless, he did spare the righteous that they should not perish, but did deliver them out of the hands of their enemies. (Omni:7)

Wherefore, he will preserve the righteous by his power, even if it so be that the fulness of his wrath must come, and the righteous be preserved, even unto the destruction of their enemies by fire. Wherefore, the righteous need not fear; for thus saith the prophet, they shall be saved, even if it so be as by fire. (1 Nephi 22:17)

For behold, the righteous shall not perish; for the time surely must come that all they who fight against Zion shall be cut off. (1 Nephi 22:19)

But behold, the righteous that hearken unto the words of the prophets, and destroy them not, but look forward unto Christ with steadfastness for the signs which are given, notwithstanding all persecution—behold, they are they which shall not perish. (2 Nephi 26:8)

The ones who walk uprightly
In Isaiah, walking represents a spiritual condition, walk in his path (Isaiah 2:3), walk in his light (Isaiah 2:5), walk in his way (Isaiah 30:21), those who walk in darkness (Isaiah 9:2), walk and not faint (Isaiah 40:31). The we walk and the path we walk present where we are in the journey, for instance, the one who walks uprightly can see where he is going, instead of the one who walks in darkness (Isaiah 9:2), or the one who has no path and sits in darkness (Isaiah 49:9 cf 1 Nephi 21:9). 

The upright parallels with the righteous (Isaiah 26:7,28,57:1-2,59:50). The ones who walk upright also walk in the strait and narrow path (Jeremiah 31:9), meaning they entered into the gate (2 Nephi 31:9-10). To walk upright, you need to see where you are going, that is why Isaiah references to walk in his light (Isaiah 2:5) because you need to see the path or way (Isaiah 30:21), and light, which is his word, show us the way (Psalm 131:15). 

Will enter into peace. 
Peace (yā·nū·ḥū) also translate as safe, happy, healthy, and prosperity, among others. Peace is not free and is not the result of self-righteousness but is the result of Jehovah's own atonement "the chastisement of our peace was upon" him (Isaiah 53:5). From that is render the covenant of peace (Isaiah 54:10). The ones who published peace upon the mountains (Isaiah 54:10). The ones who enter into peace in this context, at the brink of calamity and destruction are righteous.

Righteousness parallels with peace 5 times in Isaiah (Isaiah 32:17, 48:18, 57:1,2, 60:17,62:1). There is a reference to the prince of peace in Isaiah 9:6 as the one who will sit on the throne of David whose government and "peace" shall not have an end (Isaiah 9:7). Then it seems that peace is an extended blessing of Christ atoning sacrifice and is offered through covenant (Isaiah 54:10), and it will be ensured by the throne of David (Isaiah 9:6-7), and protect all those beloved ones, the ones who walk uprightly, they will be protected. 

The contrary to peace is calamity (Isaiah 57:1-2), and for the wicked, there is no peace (Isaiah 48:22, 57:21) but calamity (Isaiah 3:11,13:11,15:8,65:86). the LORD says he creates peace and fashion calamity (Isaiah 53:13), which is the definition of the great and marvelous work in 1 Nephi 14:7, one hand for the destruction and another hand for peace. 

A parallel for this is Melchizedek, who established peace in Salem (JST Gen 14:33, Alma 13:18), and was called the prince of peace, which we see the same happening with the throne of David in the end-time (Isaiah 9:6-7). The word Salem means peace, and Jerusalem, some believe it means "foundation of peace." Jerusalem is not limited to a place but to a condition where peace is established. We can see that "the new Jerusalem" will be a gathering place for his people to find peace and a covering extension of Jehovah's sacrifice for his people. 

They find rest lying down in death/bed
The people who walk upright reflect that they have been walking the journey and the path for a while, and now the idea of rest is represented as lying down in a bed. You have walked upright, now come and rest and lay down. Something to notice is that in Lehi's dream, people who walk the path hold on to the iron rod, and when they come to the fruit, they "fell down" (1 Nephi 8:30), they rest it. 

The same metaphor is expressed here, the ones who "lay down" are the ones who have to walk the strait and narrow path, and rest is represented as bed which parallels with the tree of life. 

From Isaiah 52:7 enter into peace and find rest, parallels with enter into the rest of the LORD (Psalm 95:11, Alma 12:34-37,13:6,13,16, 3 Ne 27:19, Mor 7:3, D&C 19:9, 84:24,121:32). 

Some translate it as death because it uses Isaiah 57:1 as taxonomy to render the idea of the righteous being death, which it does hold against the parallels of the righteous being gathered out, and finding rest as a spiritual condition. The main translations uses the word "bed" except for the Septuagint translations, which use the word "burial."  Which can also be linked with the motif of death and rebirth of those who ascend as eagles (Isaiah 40:31). 

Alter translate as they "shall rest on their couches." The Hebrew transliteration is miš·kə·ḇō·w·ṯām, which means a "place of laying" where you can find rest, and it can be a bed and couch. This juxtaposes the condition of the wicked because of the covenant with death in Isaiah 28:20

The bed is too short to stretch out on, the blanket too narrow to wrap around you. (Isaiah 28:20)

In other words, there will be no resting place and no "covering".

On the other hand, receiving a bed, means finding rest and having a blanket to cover yourself, which to cover is what the word for atonement means (Kaffir).

In Isaiah, a bed also is linked to a canopy (Isaiah 4:5,54:2). A canopy bed is a covering bed and place for intimacy, which links back to the loving-kindness the Lord is showing for his people. A bed is wedding imagery, Jehovah is the bridegroom (Isaiah 61:10), and he clothes his bride and rejoices over his bride (Isaiah 62:20). 

 

Avraham Gileadi
While the righteous of Jehovah’s people and the nations inherit peace and serenity (v 19; Isaiah 26:3, 12; 32:17-20; 33:20-24; 54:13-14; 55:12; 66:12), the unrighteous find no peace (v 21; Isaiah 47:11; 48:18-19, 22; 59:8). After the righteous are gathered out from destruction, those who remain suffer calamity as Jehovah’s Day of Judgment overtakes them: “I have charged my holy ones, called out my valiant ones: my anger is not upon those who take pride in me” (Isaiah 13:3). Instead of resting in their beds, the unrighteous find no rest (v 20; Isaiah 23:12; 50:11; 54:15; 59:9-10; 65:14-15).

Alter
They shall rest on their couches. The Hebrew switches from singular to plural and then back to singular (hence the bracketing off of this clause with dashes in the translation). These words became part of the Jewish prayer for the dead. (Alter, Robert. The Hebrew Bible: A Translation with Commentary: Three-Volume Set (p. 1980). W. W. Norton & Company. Kindle Edition).

Bob Utley
57:2 This verse describes the spiritual condition of the righteous man.enters into peace (because of Isa. 57:1 this must be mental)

  • rest in their beds (BDB 1012). There is a word play on this word used here of the
  • righteous, but in Isa. 57:7,8, of the wicked.
  • bed for sleep
  • bed for sex
  • the grave
  • walked in his upright way (i.e., lifestyle faithfulness) (Free Bible Commentary). 

Ellicott's
He shall enter into peace . . .--Notice- able as presenting the brighter side of the dim thoughts of Israel as to the life behind the veil, and so far contrasted with Hezekiah's shrinking fear. (Comp. Job 3:17.) For the righteous there was peace in death as in life. For the wicked there was peace in neither (Isaiah 57:21).

 

3 As for you, come here, you children of the sorceress,
   offspring of adulterer and harlot!

But come
קִרְבוּ־ (qir·ḇū-)
Verb - Qal - Imperative - masculine plural
Strong's 7126: To come near, approach

here,
הֵ֖נָּה (hên·nāh)
Adverb
Strong's 2008: Hither, thither

you
וְאַתֶּ֥ם (wə·’at·tem)
Conjunctive waw | Pronoun - second person masculine plural
Strong's 859: Thou and thee, ye and you

sons
בְּנֵ֣י (bə·nê)
Noun - masculine plural construct
Strong's 1121: A son

of a sorceress,
עֹנְנָ֑ה (‘ō·nə·nāh)
Verb - Piel - Participle - feminine singular
Strong's 6049: To act covertly, practise magic

you offspring
זֶ֥רַע (ze·ra‘)
Noun - masculine singular
Strong's 2233: Seed, fruit, plant, sowing-time, posterity

of adulterers
מְנָאֵ֖ף (mə·nā·’êp̄)
Verb - Piel - Participle - masculine singular
Strong's 5003: To commit adultery, to apostatize

and prostitutes!
וַתִּזְנֶֽה׃ (wat·tiz·neh)
Conjunctive waw | Verb - Qal - Consecutive imperfect - third person feminine singular
Strong's 2181: To commit adultery, to commit idolatry

KJV But draw near hither, ye sons of the sorceress, the seed of the adulterer and the whore.

NIV “But you—come here, you children of a sorceress, you offspring of adulterers and prostitutes!

ESV But you, draw near, sons of the sorceress, offspring of the adulterer and the loose woman.

BSB “But come here, you sons of a sorceress, you offspring of adulterers and prostitutes!

NASB “But come here, you sons of a sorceress, Offspring of an adulterer and a prostitute!

BST But draw ye near hither, ye lawless children, the seed of adulterers and the harlot.

Alter As for you, draw near, sons of the sorcerer, seed of an adulterer and a whore.

From Isaiah 57:2-3 Anthitetical Parallelism
The righteous, they who walk uprightly ≠ children of a sorceress

From Isaiah 57:3
As for you, come here, you children of the sorceress,
offspring of adulterer and harlot!

children = offsprings 
sorcerers = adulterers and harlot
adulterer = harlot

Crossreference in Isaiah

Come here/draw near

Sons of 
Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: (Isaiah 1:4)
the seed of evildoers shall never be renowned. (Isaiah 14:20)
Also the sons of the stranger, (Isaiah 56:6)
But draw near hither, ye sons of the sorceress, (Isaiah 57:3)
the sons of the stranger shall not drink thy wine, for the which thou hast laboured:
(Isaiah 62:8)

Sorcerers
You, LORD, have abandoned your people, the descendants of Jacob. They are full of superstitions from the East; they practice divination like the Philistines and embrace pagan customs. (Isaiah 26)
But these two things shall come to thee in a moment in one day, the loss of children, and widowhood: they shall come upon thee in their perfection for the multitude of thy sorceries, and for the great abundance of thine enchantments. (Isaiah 47:9)

Intertextuality - references across multiple books of scripture  

Righteous Disappear or gather out
The faithful have been swept from the land; not one upright person remains. Everyone lies in wait to shed blood; they hunt each other with nets. (Micah 7:2 NIV)

And he leadeth away the righteous into precious lands, and the wicked he destroyeth, and curseth the land unto them for their sakes. (1 Nephi 17:38)

And the time cometh speedily that the righteous must be led up as calves of the stall, and the Holy One of Israel must reign in dominion, and might, and power, and great glory. (1 Nephi 22:24)

And the time speedily cometh, that except ye repent they shall possess the land of your inheritance, and the Lord God will lead away the righteous out from among you. (Jacob 3:4)

And it shall come to pass that the righteous shall be gathered out from among all nations, and shall come to Zion, singing with songs of everlasting joy. (D&C 45:71)

39 And whatsoever city thy servants shall enter, and the people of that city receive their testimony, let thy peace and thy salvation be upon that city; that they may gather out of that city the righteous, that they may come forth to Zion, or to her stakes, the places of thine appointment, with songs of everlasting joy;
And until this be accomplished, let not thy judgments fall upon that city. (D&C 109:39-40)

That from among all these, thy servants, the sons of Jacob, may gather out the righteous to build a holy city to thy name, as thou hast commanded them. (D&C 109:58)

Separation of the righteous from the wicked
And until that hour there will be foolish virgins among the wise; and at that hour cometh an entire separation of the righteous and the wicked; and in that day will I send mine angels to pluck out the wicked and cast them into unquenchable fire. (D&C 63:54)

But it is by the prayers of the righteous that ye are spared; now therefore, if ye will cast out the righteous from among you then will not the Lord stay his hand; but in his fierce anger he will come out against you; then ye shall be smitten by famine, and by pestilence, and by the sword; and the time is soon at hand except ye repent. (Alma 10:23)

13 But blessed are they who will repent, for them will I spare. But behold, if it were not for the righteous who are in this great city, behold, I would cause that fire should come down out of heaven and destroy it. 

14 But behold, it is for the righteous’ sake that it is spared. But behold, the time cometh, saith the Lord, that when ye shall cast out the righteous from among you, then shall ye be ripe for destruction; yea, wo be unto this great city, because of the wickedness and abominations which are in he (Helaman 13, Pos. 14)

Deliverance of the righteous
Wherefore, the Lord did visit them in great judgment; nevertheless, he did spare the righteous that they should not perish, but did deliver them out of the hands of their enemies. (Omni:7)

Wherefore, he will preserve the righteous by his power, even if it so be that the fulness of his wrath must come, and the righteous be preserved, even unto the destruction of their enemies by fire. Wherefore, the righteous need not fear; for thus saith the prophet, they shall be saved, even if it so be as by fire. (1 Nephi 22:17)

For behold, the righteous shall not perish; for the time surely must come that all they who fight against Zion shall be cut off. (1 Nephi 22:19)

But behold, the righteous that hearken unto the words of the prophets, and destroy them not, but look forward unto Christ with steadfastness for the signs which are given, notwithstanding all persecution—behold, they are they which shall not perish. (2 Nephi 26:8)

But come here you
After addressing the righteous, now we are going to address the wicked, like two children in from of their father. The imagery depicts the two were present, and now his eyes were directed to the other child, "but you" come here. 

"Come here", also can infer to present the accusation for judgment. Also, referring to the people as "you" instead of "my" or "mine" (possessive) here demonstrate the alienation these people have from Jehovah. 

Sons of a sorceress
The Isaiah Institute translates as "children of" and parallels with offspring or seed in the verse. Isaiah uses these references, such as "seed of evildoers" (Isaiah 1:4) and "sons of strangers" (Isaiah 56:6,62:8), to illustrate the fact that this is a generational problem, meaning is happening at least from one generation before, and these people are the result of it. Or it can represent the result of the practices of sorcery and idolatry itself. 

These sons of sorceress are antithetical to the kind and righteous, from Isaiah 57:1-2. Whatever the righteous were doing to find in their beds, these people here are not doing, and actually, rather than omission, they are practicing this idolatry. 

The word for sorceress or sorcerer is עֹנְנָ֑ה (‘ō·nə·nāh) Strong's 6049, in this context, is feminine, saying the sorceress is the mother. The word appears in Isaiah 2:6, which translates as divination or soothsayer:

...the descendants of Jacob. They are full of superstitions from the East; they practice divination like the Philistines and embrace pagan customs. (Isaiah 2:6)

Instead of being the children of Israel, the sons of Jacob became or embraced pagan customs, and one of them was the practice of "divination" or being a "soothsayer". The same word translates as witchcraft in other places (Deut 18:10). 

As we read in Isaiah 57:4-8 offer religious rituals and prostitute themselves, perhaps linking back to Isaiah 2:6 that these are the "sons of Jacob" who embrace paganism. By doing so, they left Jehovah as their husband. 

The word for a sorcerer in Hebrew is one who acts covertly or in the dark, which is exactly what Isaiah 29:15 says:

Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? (Isaiah 29:15)

This happened to God's own people, the sons of Jacob, who are the ones who embrace these practices in the trouble at home (Isaiah 2:6). Some may link this to satanic rituals among God's people, but it is a broader group than limited sector, as these groups are "sons," generational of a sorceress who contrast the righteous.

From verse 4, we see the ritual practices of these people, and sorcery fits the context of religious practice. Then if put together, the sons of Jacob embraced paganism and began to practice "divination" as the counter-fit practice to the intended practice of "revelation." The righteous walk uprightly, meaning he sees the way, and there is light in their path, the sons of the sorceress walk in darkness, their counsel doesn't come from the LORD but from "divination" or "soothsayers". 

In other words, sorcery is the counterfeit practice of the religious practice that fails to fulfill its purpose, which the equivalent is to receive "revelation from God."

The Holy One of Israel is a specific God, you come unto him, ask, knock, seek, and there will be a specific result. However, some ways are not God's ways, as we read in D&C 50:

And again, he that receiveth the word of truth, doth he receive it by the Spirit of truth or some other way? If it be some other way it is not of God. (D&C 50:19-20). 

The other reference to the word sorcery is mentioned the virgin daughter of Babylon in Isaiah 47:

Both of these will overtake you in a moment, on a single day: loss of children and widowhood. They will come upon you in full measure, in spite of your many sorceries and all your potent spells. (Isaiah 47:9). 

The woman in Mystery Babylon in Revelation 17:3-4 is depicted with the priesthood colors. She is the counter-fit system we all partake in when the righteous system fails to produce its real result. What Babylon does as a metaphor "for spells" is that it makes people believe that she is the real thing. She is the one who says, "Peace and security" (1 Thess 5:3). She is the one who provides the divination or sorcery for her children, but her children, as we read in Isaiah 47:9 and from Isaiah 57:4 are going to be loss. 

 

Avraham Gileadi
While the righteous of Jehovah’s people and the nations inherit peace and serenity (v (57:3–4) As Jehovah’s Day of Judgment approaches, the wickedness of the wicked and the righteousness of the righteous increase exponentially, ultimately dividing not only Jehovah’s people but the entire world. The anonymous “you” refers to those who have become so alienated from Jehovah as to no longer qualify being identified as his people (v 11; Isaiah 63:16, 19). The term “sorceress” attest to the activities of a satanic cult within Jehovah’s people that is characterized by its devotees’ spiritual and physical adultery as their apostasy and perversity reach their zenith (Isaiah 1:29; 65:2-7; 66:17).

Alter

This verse, set in conjunction with verses 5–9, makes a double use of sexual promiscuity. The prophet seems to assume that dabbling in pagan magical rites is associated with violating the constraints of sexual morality, perhaps because orgiastic rites are practiced. At the same time, promiscuity, as elsewhere in the Bible, is a metaphor for abandoning YHWH, Israel’s true husband, for dalliance with foreign gods. For “a whore,” the Masoretic Text shows a verb “and she went whoring,” but several ancient versions reflect the noun, zonah. (Alter, Robert. The Hebrew Bible: A Translation with Commentary: Three-Volume Set (p. 1980). W. W. Norton & Company. Kindle Edition.)

Bob Utley
57:2 This verse describes the spiritual condition of the righteous man.enters into peace (because of Isa. 57:1 this must be mental)

  • rest in their beds (BDB 1012). There is a word play on this word used here of the
  • righteous, but in Isa. 57:7,8, of the wicked.
  • bed for sleep
  • bed for sex
  • the grave
  • walked in his upright way (i.e., lifestyle faithfulness) (Free Bible Commentary). 

Grogan, Rev. Geoffrey W
It almost seems in vv.3–13 that the people are on trial and are charged, found guilty, and sentenced, though this judicial setting is less obvious than in 1:2–20. The words of vv.3–4b are intentionally insulting, not to the parents but to the children. This was a conventional way of indicating undesirable qualities (cf. 1Sa 20:30). Sorcery (cf. 2:6) and adultery in combination point to pagan fertility rites. Those who practiced them apparently did so blatantly and with many a mocking gesture against the true prophet of God sent to chastise them in his name (v.4; cf. 30:9–11). (Grogan, Rev. Geoffrey W.. Isaiah, The Expositor's Bible Commentary, pp. 762-763 Zondervan Academic. Kindle Edition).

 

4 At whose expense do you amuse yourselves?
   At whom do you open wide the mouth
   and stick out the tongue?
Surely you are born of sin, a spurious brood,

Whom
מִי֙ (mî)
Interrogative
Strong's 4310: Who?, whoever, in oblique construction with prefix, suffix

are you mocking?
תִּתְעַנָּ֔גוּ (tiṯ·‘an·nā·ḡū)
Verb - Hitpael - Imperfect - second person masculine plural
Strong's 6026: To be soft, pliable, effeminate, luxurious

At
עַל־ (‘al-)
Preposition
Strong's 5921: Above, over, upon, against

whom
מִ֛י (mî)
Interrogative
Strong's 4310: Who?, whoever, in oblique construction with prefix, suffix

do you snarl
תַּרְחִ֥יבוּ (tar·ḥî·ḇū)
Verb - Hifil - Imperfect - second person masculine plural
Strong's 7337: To be or grow wide or large

and stick out
תַּאֲרִ֣יכוּ (ta·’ă·rî·ḵū)
Verb - Hifil - Imperfect - second person masculine plural
Strong's 748: To be, long

your tongue?
לָשׁ֑וֹן (lā·šō·wn)
Noun - common singular
Strong's 3956: The tongue

Are you
אַתֶּ֥ם (’at·tem)
Pronoun - second person masculine plural
Strong's 859: Thou and thee, ye and you

not
הֲלֽוֹא־ (hă·lō·w-)
Adverb - Negative particle
Strong's 3808: Not, no

children
יִלְדֵי־ (yil·ḏê-)
Noun - masculine plural construct
Strong's 3206: Something born, a lad, offspring

of transgression,
פֶ֖שַׁע (p̄e·ša‘)
Noun - masculine singular
Strong's 6588: Transgression

offspring
זֶ֥רַע (ze·ra‘)
Noun - masculine singular construct
Strong's 2233: Seed, fruit, plant, sowing-time, posterity

of deceit,
שָֽׁקֶר׃ (šā·qer)
Noun - masculine singular
Strong's 8267: Deception, disappointment, falsehood

KJV Against whom do ye sport yourselves? against whom make ye a wide mouth, and draw out the tongue? are ye not children of transgression, a seed of falsehood,

NIV Who are you mocking? At whom do you sneer and stick out your tongue? Are you not a brood of rebels, the offspring of liars?

ESV Whom are you mocking? Against whom do you open your mouth wide and stick out your tongue? Are you not children of transgression, the offspring of deceit,

BSB Whom are you mocking? At whom do you snarl and stick out your tongue? Are you not children of transgression, offspring of deceit,

NASB “Of whom do you make fun? Against whom do you open wide your mouth And stick out your tongue? Are you not children of rebellion, Offspring of deceit,

BST Wherein have ye been rioting? and against whom have ye opened your mouth, and against whom have ye loosed your tongue? are ye not children of perdition? a lawless seed?

Alter As for you, draw near, sons of the sorcerer, seed of an adulterer and a whore.

From Isaiah 57:2
Who are you mocking?
   At whom do you sneer
   and stick out your tongue?
Are you not a brood of rebels, the offspring of liars?

Mocking=Sneer=stick your tongue
Brood of rebels = Offspring of liars

From Isaiah 57:3-4
Children of the sorceress=offspring of the adulterer
Brood of rebels=offspring of liars 

Crossreference in Isaiah

Sons of 
Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: (Isaiah 1:4)
the seed of evildoers shall never be renowned. (Isaiah 14:20)
Also the sons of the stranger, (Isaiah 56:6)
But draw near hither, ye sons of the sorceress, (Isaiah 57:3)
the sons of the stranger shall not drink thy wine, for the which thou hast laboured:
(Isaiah 62:8)

Intertextuality - references across multiple books of scripture  

Righteous Disappear or gather out
The faithful have been swept from the land; not one upright person remains. Everyone lies in wait to shed blood; they hunt each other with nets. (Micah 7:2 NIV)

And he leadeth away the righteous into precious lands, and the wicked he destroyeth, and curseth the land unto them for their sakes. (1 Nephi 17:38)

And the time cometh speedily that the righteous must be led up as calves of the stall, and the Holy One of Israel must reign in dominion, and might, and power, and great glory. (1 Nephi 22:24)

And the time speedily cometh, that except ye repent they shall possess the land of your inheritance, and the Lord God will lead away the righteous out from among you. (Jacob 3:4)

And it shall come to pass that the righteous shall be gathered out from among all nations, and shall come to Zion, singing with songs of everlasting joy. (D&C 45:71)

39 And whatsoever city thy servants shall enter, and the people of that city receive their testimony, let thy peace and thy salvation be upon that city; that they may gather out of that city the righteous, that they may come forth to Zion, or to her stakes, the places of thine appointment, with songs of everlasting joy;
And until this be accomplished, let not thy judgments fall upon that city. (D&C 109:39-40)

That from among all these, thy servants, the sons of Jacob, may gather out the righteous to build a holy city to thy name, as thou hast commanded them. (D&C 109:58)

Separation of the righteous from the wicked
And until that hour there will be foolish virgins among the wise; and at that hour cometh an entire separation of the righteous and the wicked; and in that day will I send mine angels to pluck out the wicked and cast them into unquenchable fire. (D&C 63:54)

But it is by the prayers of the righteous that ye are spared; now therefore, if ye will cast out the righteous from among you then will not the Lord stay his hand; but in his fierce anger he will come out against you; then ye shall be smitten by famine, and by pestilence, and by the sword; and the time is soon at hand except ye repent. (Alma 10:23)

13 But blessed are they who will repent, for them will I spare. But behold, if it were not for the righteous who are in this great city, behold, I would cause that fire should come down out of heaven and destroy it. 

14 But behold, it is for the righteous’ sake that it is spared. But behold, the time cometh, saith the Lord, that when ye shall cast out the righteous from among you, then shall ye be ripe for destruction; yea, wo be unto this great city, because of the wickedness and abominations which are in he (Helaman 13, Pos. 14)

Deliverance of the righteous
Wherefore, the Lord did visit them in great judgment; nevertheless, he did spare the righteous that they should not perish, but did deliver them out of the hands of their enemies. (Omni:7)

Wherefore, he will preserve the righteous by his power, even if it so be that the fulness of his wrath must come, and the righteous be preserved, even unto the destruction of their enemies by fire. Wherefore, the righteous need not fear; for thus saith the prophet, they shall be saved, even if it so be as by fire. (1 Nephi 22:17)

For behold, the righteous shall not perish; for the time surely must come that all they who fight against Zion shall be cut off. (1 Nephi 22:19)

But behold, the righteous that hearken unto the words of the prophets, and destroy them not, but look forward unto Christ with steadfastness for the signs which are given, notwithstanding all persecution—behold, they are they which shall not perish. (2 Nephi 26:8)

Who are you mocking? 
The same question was asked to the King of Assyria: 

Who is it you have ridiculed and blasphemed? Against whom have you raised your voice and lifted your eyes in pride? Against the Holy One of Israel!

The LORD is saying do you know who are you mocking? as I AM the Holy One of Israel, therefore it will be consequences. 

Unto who you snarl and stick out your tongue?
A parallel to reinforce the first prose. Open the mouth and draw out the tongue are tokens of scorn.

Are you know children of transgression
This parallel the idea: Do you know who I am? Do you know who you are? Jehovah is the Holy One of Israel, and the ones who are mocking are children of transgressions, meaning there is even greater justification to inflict judgment upon them. 

Offspring of deceit 
The Hebrew word is שָֽׁקֶר׃ (šā·qer) and in Isaiah translates as falsehood, deception and lies, such as "prophet who teaches falsehood is the tail" Isaiah 9:16, "we have concealed ourselves with deception" (Isaiah 28:15), say, Is there not a lie in my right hand? Isaiah 44:20 and so forth. 

This can refer to people who participated in the covenant with death, those who were deceived by the prophet who teaches falsehood, or those who practice idolatry. 

Avraham Gileadi
As evil speaking and persecution characterize the wicked not the righteous, so the wicked compulsively oppress the righteous. Using them as scapegoats (Isaiah 61:7; 66:5; cf. Matthew 5:10-12; 23:33-34; John 15:20-21; Revelation 12:13), they even justify themselves that by tyrannizing them they do God a service (John 15:18-21; 16:2). In all respects, the wicked emulate their exemplar—the king of Assyria/Babylon—the mouth that mouths off against Jehovah and his people and the tongue that accuses them (Isaiah 3:8-9; 37:23-24, 28-29; 54:16-17; cf. Daniel 7:8, 11, 20-26; Revelation 13:3-8).

Ellicott's
Against whom do ye sport yourselves?--The question, as in Isaiah 37:23, is one of indignant scorn, the implied answer being that the mockers were deriding the servants of Jehovah. (Comp. Wisdom 2), and, in so doing, mocking Jehovah himself. The "wide mouth," and the "drawn-out tongue," are the natural symbols of derision.

Snarl

5 who burn with lust among the oaks,
   under every burgeoning tree,
slayers of children in the gullies
   under the crags of rocks.

who burn with lust
הַנֵּֽחָמִים֙ (han·nê·ḥā·mîm)
Article | Verb - Nifal - Participle - masculine plural
Strong's 2552: To be or become warm

among the oaks,
בָּֽאֵלִ֔ים (bā·’ê·lîm)
Preposition-b, Article | Noun - masculine plural
Strong's 410: Strength -- as adjective, mighty, the Almighty

under
תַּ֖חַת (ta·ḥaṯ)
Preposition
Strong's 8478: The bottom, below, in lieu of

every
כָּל־ (kāl-)
Noun - masculine singular construct
Strong's 3605: The whole, all, any, every

luxuriant
רַעֲנָ֑ן (ra·‘ă·nān)
Adjective - masculine singular
Strong's 7488: Verdant, new, prosperous

tree,
עֵ֣ץ (‘êṣ)
Noun - masculine singular
Strong's 6086: Tree, trees, wood

who slaughter
שֹׁחֲטֵ֤י (šō·ḥă·ṭê)
Verb - Qal - Participle - masculine plural construct
Strong's 7819: To slaughter, beat

your children
הַיְלָדִים֙ (hay·lā·ḏîm)
Article | Noun - masculine plural
Strong's 3206: Something born, a lad, offspring

in the valleys,
בַּנְּחָלִ֔ים (ban·nə·ḥā·lîm)
Preposition-b, Article | Noun - masculine plural
Strong's 5158: A stream, a winter torrent, a, valley, a shaft

under
תַּ֖חַת (ta·ḥaṯ)
Preposition
Strong's 8478: The bottom, below, in lieu of

the clefts
סְעִפֵ֥י (sə·‘i·p̄ê)
Noun - masculine plural construct
Strong's 5585: A fissure, a bough

of the rocks?
הַסְּלָעִֽים׃ (has·sə·lā·‘îm)
Article | Noun - masculine plural
Strong's 5553: A craggy rock

KJV Enflaming yourselves with idols under every green tree, slaying the children in the valleys under the clifts of the rocks?

NIV You burn with lust among the oaks and under every spreading tree; you sacrifice your children in the ravines and under the overhanging crags.

ESV you who burn with lust among the oaks, under every green tree, who slaughter your children in the valleys, under the clefts of the rocks?

BSB who burn with lust among the oaks, under every luxuriant tree, who slaughter your children in the valleys, under the clefts of the rocks?

NASB Who inflame yourselves among the oaks, Under every luxuriant tree, Who slaughter the children in the ravines, Under the clefts of the rocks?

BST who call upon idols under the leafy trees, slaying your children in the valleys among the rocks?

Alter Who go into heat over gods under every lush tree, slaughtering children in wadis
under crevices in the rocks.

Who burn with lust 
   among the oaks
   under every verdant tree
Who slaughter your children in the valleys
   under the clefts of the rocks

Lust=your children
Who burn = who slaughter
Among=under
Oaks=verdant tree
Velleys=clefts or the rocks

Crossreference in Isaiah

 

Who burn with lust 
   among the oaks
   under every verdant tree
Who slaughter your children in the valleys
   under the clefts of the rocks

Lust=your children
Who burn = who slaughter
Among=under
Oaks=verdant tree
Velleys=clefts or the rocks

Intertextuality - references across multiple books of scripture  

Who are you mocking? 
The same question was asked to the King of Assyria: 

Who is it you have ridiculed and blasphemed? Against whom have you raised your voice and lifted your eyes in pride? Against the Holy One of Israel!

The LORD is saying do you know who are you mocking? as I AM the Holy One of Israel, therefore it will be consequences. 

Unto who you snarl and stick out your tongue?
A parallel to reinforce the first prose. Open the mouth and draw out the tongue are tokens of scorn.

Are you know children of transgression
This parallel the idea: Do you know who I am? Do you know who you are? Jehovah is the Holy One of Israel, and the ones who are mocking are children of transgressions, meaning there is even greater justification to inflict judgment upon them. 

Offspring of deceit 
The Hebrew word is שָֽׁקֶר׃ (šā·qer) and in Isaiah translates as falsehood, deception and lies, such as "prophet who teaches falsehood is the tail" Isaiah 9:16, "we have concealed ourselves with deception" (Isaiah 28:15), say, Is there not a lie in my right hand? Isaiah 44:20 and so forth. 

This can refer to people who participated in the covenant with death, those who were deceived by the prophet who teaches falsehood, or those who practice idolatry. 

Avraham Gileadi
As evil speaking and persecution characterize the wicked not the righteous, so the wicked compulsively oppress the righteous. Using them as scapegoats (Isaiah 61:7; 66:5; cf. Matthew 5:10-12; 23:33-34; John 15:20-21; Revelation 12:13), they even justify themselves that by tyrannizing them they do God a service (John 15:18-21; 16:2). In all respects, the wicked emulate their exemplar—the king of Assyria/Babylon—the mouth that mouths off against Jehovah and his people and the tongue that accuses them (Isaiah 3:8-9; 37:23-24, 28-29; 54:16-17; cf. Daniel 7:8, 11, 20-26; Revelation 13:3-8).

Alter
Who go into heat over gods / under every lush tree. See the previous comment on the double use of sexuality. The phrase “under every lush tree” occurs in Jeremiah and elsewhere to indicate abandonment to paganism, and what may be in view here is the practice of fertility cults under sacred trees. slaughtering children in wadis. The inveighing against child sacrifice, which began to be widespread in the eighth century B.C.E., picks up the purely metaphorical

slaughtering children in wadis. The inveighing against child sacrifice, which began to be widespread in the eighth century B.C.E., picks up the purely metaphorical aspect of the language of sexual promiscuity just introduced.
(Alter, Robert. The Hebrew Bible: A Translation with Commentary: Three-Volume Set (p. 1980). W. W. Norton & Company. Kindle Edition).

Ellicott's
Enflaming yourselves.--The best illustration of the phrase is found in the real or supposed derivation of "fanatic" as meaning one who is circa fana calefactus. No word could better describe the orgiastic excitement of heathen rites. For "with idols read among the terebinths, which were prominent, with other trees, in the groves dedicated to idol-worship (Hosea 4:13; Ezekiel 6:13).
Under every green tree is almost a stereotyped formula in this connection (Deuteronomy 12:2; 1Kings 14:23; Jeremiah 2:20), the tree itself becoming a direct object of the cultus. 

Grogan, Rev. Geoffrey
The pagan rites of Canaan, featuring sacred trees (v.5; cf. 1:29–30), pandered to the sexual appetites of the worshipers. During the reign of Ahaz (cf. 2Ki 16:3–4) and—if Isaiah experienced it—of Manasseh (2Ki 21:2–9), the prophet must have been deeply grieved by the pagan child sacrifices practiced in the land. The references to ravines, crags, and stones are obscure but no doubt reflect aspects of paganism. (Grogan, Rev. Geoffrey W.. Isaiah, The Expositor's Bible Commentary, p. 763). Zondervan Academic. Kindle Edition).

6 Among the slippery stones of the ravines
   shall be your fate; they indeed are your lot.
To them you pour out libations and make offerings.
   How shall I be appeased of such things?

Among the smooth [stones]
בְּחַלְּקֵי־ (bə·ḥal·lə·qê-)
Preposition-b | Adjective - masculine plural construct
Strong's 2511: Smooth

of the valley
נַ֣חַל (na·ḥal)
Noun - masculine singular
Strong's 5158: A stream, a winter torrent, a, valley, a shaft

[is] your portion;
חֶלְקֵ֔ךְ (ḥel·qêḵ)
Noun - masculine singular construct | second person feminine singular
Strong's 2506: Portion, tract, territory

indeed, they
הֵ֥ם (hêm)
Pronoun - third person masculine plural
Strong's 1992: They

are your lot.
גּוֹרָלֵ֑ךְ (gō·w·rā·lêḵ)
Noun - masculine singular construct | second person feminine singular
Strong's 1486: Lot -- a lot (for casting)

Even
גַּם־ (gam-)
Conjunction
Strong's 1571: Assemblage, also, even, yea, though, both, and

to them you have
לָהֶ֞ם (lā·hem)
Preposition-l | Pronoun - third person masculine plural
Strong's 1992: They

poured out
שָׁפַ֥כְתְּ (šā·p̄aḵt)
Verb - Qal - Perfect - second person feminine singular
Strong's 8210: To spill forth, to expend, to sprawl out

a drink offering,
נֶ֙סֶךְ֙ (ne·seḵ)
Noun - masculine singular
Strong's 5262: A libation, a cast idol

you have offered
הֶעֱלִ֣ית (he·‘ĕ·lîṯ)
Verb - Hifil - Perfect - second person feminine singular
Strong's 5927: To ascend, in, actively

a grain offering.
מִנְחָ֔ה (min·ḥāh)
Noun - feminine singular
Strong's 4503: A donation, tribute, a sacrificial offering

Should I relent
אֶנָּחֵֽם׃ (’en·nā·ḥêm)
Verb - Nifal - Imperfect - first person common singular
Strong's 5162: To sigh, breathe strongly, to be sorry, to pity, console, rue, to avenge

because of
הַ֥עַל (ha·‘al)
Preposition
Strong's 5921: Above, over, upon, against

these?
אֵ֖לֶּה (’êl·leh)
Pronoun - common plural
Strong's 428: These, those

KJV Among the smooth stones of the stream is thy portion; they, they are thy lot: even to them hast thou poured a drink offering, thou hast offered a meat offering. Should I receive comfort in these?

NIV The idols among the smooth stones of the ravines are your portion; indeed, they are your lot. Yes, to them you have poured out drink offerings and offered grain offerings. In view of all this, should I relent?

ESV Among the smooth stones of the valley is your portion; they, they, are your lot; to them you have poured out a drink offering, you have brought a grain offering. Shall I relent for these things?

BSB Your portion is among the smooth stones of the valley; indeed, they are your lot. Even to them you have poured out a drink offering and offered a grain offering. Should I relent because of these?

NASB “Among the smooth stones of the ravine Is your portion, they are your lot; Even to them you have poured out a drink offering, You have made a grain offering. Should I relent of these things?

BST That is thy portion, this is thy lot: and to them hast thou poured forth drink-offerings, and to these hast thou offered meat-offerings. Shall I not therefore be angry for these things?

Alter Your share is in the stones of the wadi, it is they that are your portion. Even to them you poured libation, offered up grain offerings. Over these should I relent?

Who burn with lust 
   among the oaks
   under every verdant tree
Who slaughter your children in the valleys
   under the clefts of the rocks

Lust=your children
Who burn = who slaughter
Among=under
Oaks=verdant tree
Velleys=clefts or the rocks

Crossreference in Isaiah

It is used as fuel for burning; some of it he takes and warms himself, he kindles a fire and bakes bread. But he also fashions a god and worships it; he makes an idol and bows down to it. (Isaiah 44:15)

Half of the wood he burns in the fire; over it he prepares his meal, he roasts his meat and eats his fill. He also warms himself and says, “Ah! I am warm; I see the fire.” (Isaiah 44:16)

Who burn with lust 
   among the oaks
   under every verdant tree
Who slaughter your children in the valleys
   under the clefts of the rocks

Lust=your children
Who burn = who slaughter
Among=under
Oaks=verdant tree
Velleys=clefts or the rocks

Intertextuality - references across multiple books of scripture  

All of them are hot as an oven; they devour their rulers. All their kings fall, and none of them calls on me. (Hosea 7:7)

Smooth stones
Houses of God

Libiations
Drink offering, your service, or best. 
Libation in memory for the death https://en.wikipedia.org/wiki/Libation#Ancient_Israel

Grain offering
A grain offering is a type of sacrifice described in the Old Testament (Leviticus 2) that the Israelites offered to God. A grain offering would have most likely been one of wheat or barley, depending on what was available. While other sacrifices had very specific instructions from God as to how they were to be offered, the rules governing grain offerings had some flexibility. https://www.gotquestions.org/grain-offering.html

 

Alter
Your share is in the stones of the wadi. Although the meaning is not certain, this may refer to sacred steles, matseivot, made of piles of stones. The wadis are where the abomination of child sacrifice is performed. It should be noted that throughout this passage, “you” is feminine singular: the female personification of the people, which also accords with the motif of sexual betrayal. (Alter, Robert. The Hebrew Bible: A Translation with Commentary: Three-Volume Set (p. 1981). W. W. Norton & Company. Kindle Edition).

Ellicott's
Among the smooth stones . . .--The worship of stones was almost as widely diffused as that of trees and serpents. In Genesis 28:18 we have, at least, an analogous practice, which might easily become identical. Among the Ph?nicians such stones were known as B?tulia (probably a Grecised form of Bethel), and were connected with the worship of the reproductive powers of nature. As the true portion of Israel was emphatically Jehovah (Jeremiah 10:16; Psalm 16:5) there is an indignant irony in the word thus used. The idolaters had chosen a fetish instead of the Eternal One. In thy portion, we have the feminine singular, designating Israel as the faithless wife.

Pulpit Commentary Donald Spence Jones
Among the smooth stones of the stream is thy portion. Smooth stones, rounded by water-action, were among the objects worshipped by many Semitic peoples. Such stones were called βαίτυλοι or βαιτύλια - Bethels, or "houses of God " - and received libations of oil and wine from their worshippers (see Genesis 28:18; and comp. Herod., 3:8; Arnob., 'Adv. Gentes,' 1:39; Lucian, 'Pseudomant.,' p. 30; Apul., p. 349; etc.). Stones of this kind, the prophet says, had now become "the portion" of Israel, instead of Jehovah (Psalm 119:57; comp. Psalm 16:5). To such objects they offered their "meat offerings" and "drink offerings." Should I receive comfort in these? Can I, Jehovah, be comforted, when my people indulge in such practices?

Grogan, Rev. Geoffrey
At v.6 the verbs change from plural to feminine singular, so that the people are pictured collectively as an adulterer or a prostitute. The place where adultery was committed was “a high and lofty hill” (v.7; cf. Jer 2:20), referring to the pagan high places. The analogy could refer either to the temple or to domestic houses, but there may be an implied comparison with the prostitute’s sign of her trade. The sensitive Israelite reader will, of course, remember that it is the word of God—and, most aptly, the assertion that there is only one God—that must be inscribed on the doors (v.8; cf. Dt 6:4–9). (Grogan, Rev. Geoffrey W.. Isaiah (The Expositor's Bible Commentary) (p. 763). Zondervan Academic. Kindle Edition).

7 On a lofty mountain
   you have made prominent your bed,
   and there you ascend to offer sacrifices.

On
עַ֤ל (‘al)
Preposition
Strong's 5921: Above, over, upon, against

a high
גָּבֹ֙הַּ֙ (gā·ḇō·ah)
Adjective - masculine singular
Strong's 1364: Elevated, powerful, arrogant

and lofty
וְנִשָּׂ֔א (wə·niś·śā)
Conjunctive waw | Verb - Nifal - Participle - masculine singular
Strong's 5375: To lift, carry, take

hill
הַר־ (har-)
Noun - masculine singular
Strong's 2022: Mountain, hill, hill country

you have made
שַׂ֖מְתְּ (śamt)
Verb - Qal - Perfect - second person feminine singular
Strong's 7760: Put -- to put, place, set

your bed,
מִשְׁכָּבֵ֑ךְ (miš·kā·ḇêḵ)
Noun - masculine singular construct | second person feminine singular
Strong's 4904: Place of lying, a couch, act of lying

and
גַּם־ (gam-)
Conjunction
Strong's 1571: Assemblage, also, even, yea, though, both, and

there
שָׁ֥ם (šām)
Adverb
Strong's 8033: There, then, thither

you went up
עָלִ֖ית (‘ā·lîṯ)
Verb - Qal - Perfect - second person feminine singular
Strong's 5927: To ascend, in, actively

to offer
לִזְבֹּ֥חַ (liz·bō·aḥ)
Preposition-l | Verb - Qal - Infinitive construct
Strong's 2076: To slaughter for sacrifice

sacrifices.
זָֽבַח׃ (zā·ḇaḥ)
Noun - masculine singular
Strong's 2077: A slaughter, the flesh of an animal, a sacrifice

KJV Upon a lofty and high mountain hast thou set thy bed: even thither wentest thou up to offer sacrifice.

NIV You have made your bed on a high and lofty hill; there you went up to offer your sacrifices.

ESV On a high and lofty mountain you have set your bed, and there you went up to offer sacrifice.

BSB On a high and lofty hill you have made your bed, and there you went up to offer sacrifices.

NASB “Upon a high and lofty mountain You have made your bed. You also went up there to offer sacrifice.

BST On a lofty and high mountain, there is thy bed, and thither thou carriedst up thy meat-offerin

Alter On a high and lofty mountain you put out your couch. Even there you went up to offer sacrifice.

Who burn with lust 
   among the oaks
   under every verdant tree
Who slaughter your children in the valleys
   under the clefts of the rocks

Lust=your children
Who burn = who slaughter
Among=under
Oaks=verdant tree
Velleys=clefts or the rocks

Crossreference in Isaiah

It is used as fuel for burning; some of it he takes and warms himself, he kindles a fire and bakes bread. But he also fashions a god and worships it; he makes an idol and bows down to it. (Isaiah 44:15)

Half of the wood he burns in the fire; over it he prepares his meal, he roasts his meat and eats his fill. He also warms himself and says, “Ah! I am warm; I see the fire.” (Isaiah 44:16)

Who burn with lust 
   among the oaks
   under every verdant tree
Who slaughter your children in the valleys
   under the clefts of the rocks

Lust=your children
Who burn = who slaughter
Among=under
Oaks=verdant tree
Velleys=clefts or the rocks

Intertextuality - references across multiple books of scripture  

Lofty Mountain
Nevertheless, thou beholdest that the Gentiles who have gone forth out of captivity, and have been lifted up by the power of God above all other nations, upon the face of the land which is choice above all other lands (1 Nephi 13:30)

20 And the Gentiles are lifted up in the pride of their eyes, and have stumbled, because of the greatness of their stumbling block, that they have built up many churches; nevertheless, they put down the power and miracles of God, and preach up unto themselves their own wisdom and their own learning, that they may get gain and grind upon the face of the poor. (2 Nephi 26:20)

Because of pride, and because of false teachers, and false doctrine, their churches have become corrupted, and their churches are lifted up; because of pride they are puffed up. (2 Nephi 28:20). 

And it came to pass that the servant said unto his master: Is it not the loftiness of thy vineyard—have not the branches thereof overcome the roots which are good? And because the branches have overcome the roots thereof, behold they grew faster than the strength of the roots, taking strength unto themselves. Behold, I say, is not this the cause that the trees of thy vineyard have become corrupted? (Jacob 5:48)

And thus commandeth the Father that I should say unto you: At that day when the Gentiles shall sin against my gospel, and shall reject the fulness of my gospel, and shall be lifted up in the pride of their hearts above all nations, and above all the people of the whole earth, and shall be filled with all manner of lyings, and of deceits, and of mischiefs, and all manner of hypocrisy, and murders, and priestcrafts, and whoredoms, and of secret abominations; and if they shall do all those things, and shall reject the fulness of my gospel, behold, saith the Father, I will bring the fulness of my gospel from among them. (3 Nephi 16:10)

Smooth stones
Houses of God

Libiations
Drink offering, your service, or best. 
Libation in memory for the death https://en.wikipedia.org/wiki/Libation#Ancient_Israel

Grain offering
A grain offering is a type of sacrifice described in the Old Testament (Leviticus 2) that the Israelites offered to God. A grain offering would have most likely been one of wheat or barley, depending on what was available. While other sacrifices had very specific instructions from God as to how they were to be offered, the rules governing grain offerings had some flexibility. https://www.gotquestions.org/grain-offering.html

 

Avraham
(57:7–8) Whether implicating Jehovah’s alienated people as a whole or individuals among them, their fornications, literal and figurative, identify them with those who have turned into the Harlot whom Jehovah divorces (Isaiah 1:21; 50:1). She is supplanted by the Daughter of Zion, the loyal wife whom he marries by an everlasting covenant (Isaiah 37:22; 54:5-10). Today’s pornographic imagery, lewd movies, and revealing posters easily qualify as the Harlot’s “emblems” of fornication. The “lofty mountain” alludes to the elite nation of Jehovah’s people from whence she sells her sex and porn to the world.

Rashi
"you placed your couch": The couch of your adultery to idolatry on the high mountains.

Ellicott's Commentary for English Readers
"Set thy bed". . .--Idolatry being as adultery, the "bed" follows naturally as representing the locality of the idol-worship. Comp. Ezekiel 16:31; Ezekiel 23:17.

Pulpit commentary by Donald Spence Jones
Upon a lofty and high mountain hast thou set thy bed. Instead of reserving thy marriage-bed for me, Jehovah (Isaiah 54:5), thou hast set it up on those "high places," with which the hill-tops of Judaea are everywhere crowned (see 1 Kings 14:23; 1 Kings 16:4; 2 Chronicles 33:17; Ezekiel 15:16, etc.). Almost every hill-top is still, in a sense, held sacred in Palestine (Conder, in 'Quarterly Statement of Palest. Explor. Fund,' 1875, p. 39). Even thither wentest thou up, etc. (On the persistency of the Jews in maintaining the high-place worship, see 1 Kings 14:23; 1 Kings 15:14; 1 Kings 22:43; 2 Kings 12:3; 2 Kings 14:4; 2 Kings 15:4; 2 Kings 21:3, etc.)

8 Behind doors and facades
   you have put up your emblems,
and have exposed yourself to others than I:
   mounting your bed, you have laid it wide open.
And you bargain with those with whom you love to lie,
   your hand on their nakedness.b

Behind
וְאַחַ֤ר (wə·’a·ḥar)
Conjunctive waw | Adverb
Strong's 310: The hind or following part

the door
הַדֶּ֙לֶת֙ (had·de·leṯ)
Article | Noun - feminine singular
Strong's 1817: Something swinging, the valve of a, door

and doorpost
וְהַמְּזוּזָ֔ה (wə·ham·mə·zū·zāh)
Conjunctive waw, Article | Noun - feminine singular
Strong's 4201: A doorpost, gatepost

you have set up
שַׂ֖מְתְּ (śamt)
Verb - Qal - Perfect - second person feminine singular
Strong's 7760: Put -- to put, place, set

your memorial.
זִכְרוֹנֵ֑ךְ (ziḵ·rō·w·nêḵ)
Noun - masculine singular construct | second person feminine singular
Strong's 2146: Memorial, remembrance

Forsaking Me,
כִּ֣י (kî)
Conjunction
Strong's 3588: A relative conjunction

you uncovered
גִּלִּ֣ית (gil·lîṯ)
Verb - Piel - Perfect - second person feminine singular
Strong's 1540: To denude, to exile, to reveal

your bed;
מִשְׁכָּבֵךְ֙ (miš·kā·ḇêḵ)
Noun - masculine singular construct | second person feminine singular
Strong's 4904: Place of lying, a couch, act of lying

you climbed up
וַֽתַּעֲלִ֗י (wat·ta·‘ă·lî)
Conjunctive waw | Verb - Qal - Consecutive imperfect - second person feminine singular
Strong's 5927: To ascend, in, actively

and opened it wide.
הִרְחַ֤בְתְּ (hir·ḥaḇt)
Verb - Hifil - Perfect - second person feminine singular
Strong's 7337: To be or grow wide or large

And you have made a pact
וַתִּכְרָת־ (wat·tiḵ·rāṯ-)
Conjunctive waw | Verb - Qal - Consecutive imperfect - second person feminine singular
Strong's 3772: To cut, to destroy, consume, to covenant

with those
לָ֣ךְ (lāḵ)
Preposition | second person feminine singular
Strong's Hebrew

whose bed
מִשְׁכָּבָ֖ם (miš·kā·ḇām)
Noun - masculine singular construct | third person masculine plural
Strong's 4904: Place of lying, a couch, act of lying

you have loved;
אָהַ֥בְתְּ (’ā·haḇt)
Verb - Qal - Perfect - second person feminine singular
Strong's 157: To have affection f

you have gazed
חָזִֽית׃ (ḥā·zîṯ)
Verb - Qal - Perfect - second person feminine singular
Strong's 2372: To gaze at, to perceive, contemplate, to have a, vision of

upon their nakedness.
יָ֥ד (yāḏ)
Noun - feminine singular
Strong's 3027: A hand

KJV Behind the doors also and the posts hast thou set up thy remembrance: for thou hast discovered thyself to another than me, and art gone up; thou hast enlarged thy bed, and made thee a covenant with them; thou lovedst their bed where thou sawest it.

NIV Behind your doors and your doorposts you have put your pagan symbols. Forsaking me, you uncovered your bed, you climbed into it and opened it wide; you made a pact with those whose beds you love, and you looked with lust on their naked bodies.

ESV Behind the door and the doorpost you have set up your memorial; for, deserting me, you have uncovered your bed, you have gone up to it, you have made it wide; and you have made a covenant for yourself with them, you have loved their bed, you have looked on nakedness.

BSB Behind the door and doorpost you have set up your memorial. Forsaking Me, you uncovered your bed; you climbed up and opened it wide. And you have made a pact with those whose bed you have loved; you have gazed upon their nakedness.

NASB “Behind the door and the doorpost You have set up your sign; Indeed, far removed from Me, you have uncovered yourself, And have gone up and made your bed wide. And you have made an agreement for yourself with them, You have loved their bed, You have looked at their manhood.

BST and behind the posts of thy door thou didst place thy memorials. Didst thou think that if thou shouldest depart from me, thou wouldest gain? thou hast loved those that lay with thee;

Alter Behind the door and doorpost you have put your mark. For away from Me you bared yourself, climbed up, made room on your couch. And you sealed a pact with them, you loved bedding down with them, lust did you behold.

Who burn with lust 
   among the oaks
   under every verdant tree
Who slaughter your children in the valleys
   under the clefts of the rocks

Lust=your children
Who burn = who slaughter
Among=under
Oaks=verdant tree
Velleys=clefts or the rocks

Crossreference in Isaiah

It is used as fuel for burning; some of it he takes and warms himself, he kindles a fire and bakes bread. But he also fashions a god and worships it; he makes an idol and bows down to it. (Isaiah 44:15)

Half of the wood he burns in the fire; over it he prepares his meal, he roasts his meat and eats his fill. He also warms himself and says, “Ah! I am warm; I see the fire.” (Isaiah 44:16)

Who burn with lust 
   among the oaks
   under every verdant tree
Who slaughter your children in the valleys
   under the clefts of the rocks

Lust=your children
Who burn = who slaughter
Among=under
Oaks=verdant tree
Velleys=clefts or the rocks

Intertextuality - references across multiple books of scripture  

Lofty Mountain
Nevertheless, thou beholdest that the Gentiles who have gone forth out of captivity, and have been lifted up by the power of God above all other nations, upon the face of the land which is choice above all other lands (1 Nephi 13:30)

20 And the Gentiles are lifted up in the pride of their eyes, and have stumbled, because of the greatness of their stumbling block, that they have built up many churches; nevertheless, they put down the power and miracles of God, and preach up unto themselves their own wisdom and their own learning, that they may get gain and grind upon the face of the poor. (2 Nephi 26:20)

Because of pride, and because of false teachers, and false doctrine, their churches have become corrupted, and their churches are lifted up; because of pride they are puffed up. (2 Nephi 28:20). 

And it came to pass that the servant said unto his master: Is it not the loftiness of thy vineyard—have not the branches thereof overcome the roots which are good? And because the branches have overcome the roots thereof, behold they grew faster than the strength of the roots, taking strength unto themselves. Behold, I say, is not this the cause that the trees of thy vineyard have become corrupted? (Jacob 5:48)

And thus commandeth the Father that I should say unto you: At that day when the Gentiles shall sin against my gospel, and shall reject the fulness of my gospel, and shall be lifted up in the pride of their hearts above all nations, and above all the people of the whole earth, and shall be filled with all manner of lyings, and of deceits, and of mischiefs, and all manner of hypocrisy, and murders, and priestcrafts, and whoredoms, and of secret abominations; and if they shall do all those things, and shall reject the fulness of my gospel, behold, saith the Father, I will bring the fulness of my gospel from among them. (3 Nephi 16:10)

Smooth stones
Houses of God

Libiations
Drink offering, your service, or best. 
Libation in memory for the death https://en.wikipedia.org/wiki/Libation#Ancient_Israel

Grain offering
A grain offering is a type of sacrifice described in the Old Testament (Leviticus 2) that the Israelites offered to God. A grain offering would have most likely been one of wheat or barley, depending on what was available. While other sacrifices had very specific instructions from God as to how they were to be offered, the rules governing grain offerings had some flexibility. https://www.gotquestions.org/grain-offering.html

Alter
you have put your mark. The noun usually means “memorial.” It would appear to be some sort of ritual marker of pagan worship, analogous to the words of Torah to be affixed to the doorpost according to the injunction in Deuteronomy.

away from Me. The sense of the Hebrew preposition is not certain.

climbed up, made room on your couch. “Climbing up” is the verb used in biblical idiom for getting into bed. The adulterous Israel is getting into bed with alien gods.

lust did you behold. The Hebrew appears to say “a hand did you behold.” Blenkinsopp’s claim that yad, “hand,” means “penis” is dubious: he cites two purported proof texts, Isaiah 56:5, where yad clearly means “memorial” or “marker,” and Song of Songs 5:4–5, where yad clearly means “hand.” This translation follows the proposal of the New Jewish Publication Society version that relates yad here to the verbal stem y-d-d, which means “to love.” But this verset is metrically defective, having only two accents, so one suspects that there was originally a longer word here derived from y-d-d that a scribe contracted to yad either because he was unfamiliar with an unusual term or because of prudery. (Alter, Robert. The Hebrew Bible: A Translation with Commentary: Three-Volume Set (p. 1981). W. W. Norton & Company. Kindle Edition).

Rashi
And behind the door and the doorpost you have directed your thoughts: Since he compares her to an adulterous woman, for whom her paramours look and wait before the door of her house, while she, lying beside her husband, directs her heart and her thoughts to the door and the doorpost, how she will open the door and come out to them.
for while with Me, you uncovered [us] and went up: You were lying beside Me, and you removed the cover with which we were covered together, and you went up from beside Me.
you widened your couch: to accommodate many adulterers.
and made for yourself: a covenant with them.
you loved their couch: when you chose for yourself יָד, a place, to demonstrate to them your love.
a place: Heb. יָד, aise or ajjse in O. F., a side. Comp. (II Sam. 14:30) “See Joab’s field is near mine יָדִי) (עַל.”

Ellicott's Commentary for English Readers
Hast thou set up thy remembrance . . .--The noun has been commonly referred to the Mesusah, or memorial text, "Jehovah is our God; Jehovah is one," which was to be written on the door-posts of each house (Deuteronomy 6:9; Deuteronomy 11:20); and the prophet is supposed to point to the fact that this had been written behind the door, as showing that Israel had been ashamed to confess her creed. The explanation seems tenable, but it is possible that "remembrance" may stand for some idolatrous symbol or inscription which had been substituted for the true confession.

Thou hast discovered thyself.--The figure of the unfaithful wife is carried into its details almost with Ezekiel's boldness.

Made thee a covenant with them . . .--The noun, as the italics show, is implied in the verb. The faithless wife forsook the covenant of her youth with her husband, and made a fresh compact with the adulterers.

Where thou sawest it.--And thou sawest the place, the words being used euphemistically for the obscene image of a Chemosh-liko idol.

Pulpit Commentary Donald Spence Jones
Behind the doors also and the posts hast thou set up thy remembrance. It has been usual to explain this of a removal from its proper place into an obscure position of the formulae which the Israelites were commanded in the Law to write on their doorposts and on their gates (Deuteronomy 6:9; Deuteronomy 11:20). But, in the first place, there is no evidence that anciently these passages were understood literally, or that such inscriptions were ever set up; and secondly, as Mr. Cheyne remarks, they would have been more, rather than less, conspicuous in a new place. Probably, therefore, the "memorial" (zikkaron) of this place is some idolatrous symbol or emblem newly adopted by the Jews, and made use of as a sort of talisman. Many commentators think that it was of a phallic character (see Ezekiel 16:17). Discovered thyself; rather, uncovered thyself. Thou hast enlarged thy bed; i.e. multiplied thy idolatries (comp. 2 Kings 16:3, 4, 10; 2 Kings 21:3-7). It is a feature of the idolatry of the time, that it was a mixture adopted from many quarters. It included Baal and Ashtoreth-worship from Phoenicia, Moloch-worship from Moab and Ammos, worship of the Queen of Heaven from Syria, high-place worship from the Canaanites, and stone-worship from their own remote Mesopotamian ancestors. And made thee a covenant with them; i.e. "a bargain for wages," that aid and protection should be rendered in return for worship and sacrifice. Where thou sawest it. The original is very obscure, but can scarcely have this meaning. It is certainly a distinct clause, and may perhaps be best translated, "thou sawest indecency."

9 You bathe with oils for the king
   and increase your perfumes;
you send your solicitors far abroad
   and debase yourself to the depths

You went
וַתָּשֻׁ֤רִי (wat·tā·šu·rî)
Conjunctive waw | Verb - Qal - Consecutive imperfect - second person feminine singular
Strong's 7788: Perhaps to travel, journey

to [Molech]
לַמֶּ֙לֶךְ֙ (lam·me·leḵ)
Preposition-l, Article | Noun - masculine singular
Strong's 4428: A king

with oil
בַּשֶּׁ֔מֶן (baš·še·men)
Preposition-b, Article | Noun - masculine singular
Strong's 8081: Grease, liquid, richness

and multiplied
וַתַּרְבִּ֖י (wat·tar·bî)
Conjunctive waw | Verb - Hifil - Consecutive imperfect - second person feminine singular
Strong's 7235: To be or become much, many or great

your perfumes.
רִקֻּחָ֑יִךְ (riq·qu·ḥā·yiḵ)
Noun - masculine plural construct | second person feminine singular
Strong's 7547: A scented substance

You have sent
וַתְּשַׁלְּחִ֤י (wat·tə·šal·lə·ḥî)
Conjunctive waw | Verb - Piel - Consecutive imperfect - second person feminine singular
Strong's 7971: To send away, for, out

your envoys
צִרַ֙יִךְ֙ (ṣi·rayḵ)
Noun - masculine plural construct | second person feminine singular
Strong's 6735: A hinge, a throe, a herald, erranddoer

a great distance;
מֵ֣רָחֹ֔ק (mê·rā·ḥōq)
Preposition-m | Adjective - masculine singular
Strong's 7350: Remote, of place, time, precious

you have descended
וַתַּשְׁפִּ֖ילִי (wat·taš·pî·lî)
Conjunctive waw | Verb - Hifil - Consecutive imperfect - second person feminine singular
Strong's 8213: To be or become low, to be abased

even to
עַד־ (‘aḏ-)
Preposition
Strong's 5704: As far as, even to, up to, until, while

Sheol itself.
שְׁאֽוֹל׃ (šə·’ō·wl)
Noun - common singular
Strong's 7585: Underworld (place to which people descend at death)

KJV And thou wentest to the king with ointment, and didst increase thy perfumes, and didst send thy messengers far off, and didst debase thyself even unto hell.

NIV You went to Molek with olive oil and increased your perfumes. You sent your ambassadors far away; you descended to the very realm of the dead!

ESV You journeyed to the king with oil and multiplied your perfumes; you sent your envoys far off, and sent down even to Sheol.

BSB You went to Molech with oil and multiplied your perfumes. You have sent your envoys a great distance; you have descended even to Sheol itself.

NASB “You have journeyed to the king with oil And increased your perfumes; You have sent your messengers a great distance And made them go down to Sheol.

BST and thou hast multiplied thy whoredom with them, and thou hast increased the number of them that are far from thee, and hast sent ambassadors beyond thy borders, and hast been debased even to hell.

Alter And you gave gifts of oil to Molech, and profusely put on your perfume, and sent your envoys far off, as far down as Sheol.

Who burn with lust 
   among the oaks
   under every verdant tree
Who slaughter your children in the valleys
   under the clefts of the rocks

Lust=your children
Who burn = who slaughter
Among=under
Oaks=verdant tree
Velleys=clefts or the rocks

Crossreference in Isaiah

It is used as fuel for burning; some of it he takes and warms himself, he kindles a fire and bakes bread. But he also fashions a god and worships it; he makes an idol and bows down to it. (Isaiah 44:15)

Half of the wood he burns in the fire; over it he prepares his meal, he roasts his meat and eats his fill. He also warms himself and says, “Ah! I am warm; I see the fire.” (Isaiah 44:16)

Who burn with lust 
   among the oaks
   under every verdant tree
Who slaughter your children in the valleys
   under the clefts of the rocks

Lust=your children
Who burn = who slaughter
Among=under
Oaks=verdant tree
Velleys=clefts or the rocks

Intertextuality - references across multiple books of scripture  

Lofty Mountain
Nevertheless, thou beholdest that the Gentiles who have gone forth out of captivity, and have been lifted up by the power of God above all other nations, upon the face of the land which is choice above all other lands (1 Nephi 13:30)

20 And the Gentiles are lifted up in the pride of their eyes, and have stumbled, because of the greatness of their stumbling block, that they have built up many churches; nevertheless, they put down the power and miracles of God, and preach up unto themselves their own wisdom and their own learning, that they may get gain and grind upon the face of the poor. (2 Nephi 26:20)

Because of pride, and because of false teachers, and false doctrine, their churches have become corrupted, and their churches are lifted up; because of pride they are puffed up. (2 Nephi 28:20). 

And it came to pass that the servant said unto his master: Is it not the loftiness of thy vineyard—have not the branches thereof overcome the roots which are good? And because the branches have overcome the roots thereof, behold they grew faster than the strength of the roots, taking strength unto themselves. Behold, I say, is not this the cause that the trees of thy vineyard have become corrupted? (Jacob 5:48)

And thus commandeth the Father that I should say unto you: At that day when the Gentiles shall sin against my gospel, and shall reject the fulness of my gospel, and shall be lifted up in the pride of their hearts above all nations, and above all the people of the whole earth, and shall be filled with all manner of lyings, and of deceits, and of mischiefs, and all manner of hypocrisy, and murders, and priestcrafts, and whoredoms, and of secret abominations; and if they shall do all those things, and shall reject the fulness of my gospel, behold, saith the Father, I will bring the fulness of my gospel from among them. (3 Nephi 16:10)

Smooth stones
Houses of God

Libiations
Drink offering, your service, or best. 
Libation in memory for the death https://en.wikipedia.org/wiki/Libation#Ancient_Israel

Grain offering
A grain offering is a type of sacrifice described in the Old Testament (Leviticus 2) that the Israelites offered to God. A grain offering would have most likely been one of wheat or barley, depending on what was available. While other sacrifices had very specific instructions from God as to how they were to be offered, the rules governing grain offerings had some flexibility. https://www.gotquestions.org/grain-offering.html

Avraham Gileadi
(57:9) To whichever paradigm of life Jehovah’s people subscribe—the King of Zion’s or the king of Babylon’s—that paradigm, not their religious affiliation, determines whom they worship. The woman’s consorting with a king other than the King of Zion implies that she has transferred her loyalty to the archtyrant. While her oils and perfumes betray her covenantal allegiance, the woman’s sending her solicitors far abroad denotes her actively marketing her depravity. By so doing, the unfaithful wife—Jehovah’s apostate people—aligns herself, and thus identifies with, the Harlot Babylon (Isaiah 47:15).

Alter
gave gifts. The Hebrew tashuri ordinarily means “to espy,” but that makes no sense here. This translation links it with the noun teshurah, “gift.”

Molech. The Masoretic Text shows melekh, “king,” but the original text almost certainly read “Molech,” the pagan deity to whom children were sacrificed.

as far down as Sheol. The reference to the netherworld may be more than a hyperbole for great distances because it could refer to the worship of Mot, the Canaanite god of death.
(Alter, Robert. The Hebrew Bible: A Translation with Commentary: Three-Volume Set (p. 1981). W. W. Norton & Company. Kindle Edition).

Rashi
And you brought a gift to the king with oil: Heb. וַתָּשֻׁרִי. Originally, I aggrandized you, and you would greet your king with all sorts of delights. וַתָּשֻׁרִי is an expression of an audience. Comp. (Num. 24:17) “I see him (אֲשׁוּרֶנוּ) but he is not near.” [Also] (I Sam. 9:7), “And there is no present (תְּשׁוּרָה) to bring,” [i.e.,] a gift for an audience.

and you sent your ambassadors: Your messenger afar to collect tribute from the heathen kings. ([Manuscripts and K’li Paz read:] the kings of the nations.)

and you humbled: the laws of the heathens (of the nations [Mss. and K’li Paz]) to the grave. Jonathan rendered it in this manner.

Ellicott's Commentary for English Readers
(9) Thou wentest to the king . . .--The alteration of a single letter would give to Molech; and this may be the meaning even of the text as it stands. Looking to the Manasseh-surroundings of the passage, however, it is more natural to refer the words to the king, the great king of Assyria, whose religion Judah had basely and shamefully adopted. The sin of Ahaz (2Kings 16:11) had been reproduced by his grandson. The description that follows is that of a harlot adorning herself for her evil calling, and finds its best illustration in Proverbs 7:14-17. Looking to the previous traces of Isaiah's study of that book (Isaiah 11:1-4, &c) we may, perhaps, find in it a deliberate reproduction of that passage. The "ointment" and "perfumes" are symbols of the treasures which were lavished to secure the Assyrian alliance. The words help us to understand Isaiah's indignation at what must have seemed to him the initial step of a like policy on the part of Hezekiah (Isaiah 39:3-7). The words which point to the "far-off" land, to which the messengers were sent, seem almost like an echo from that king's apology.
Even unto hell--i.e., Hades or Sheol, the world of the dead--as the symbol of an abysmal depth of degradation.

Pulpit Commentary Donald Spence Jones
And thou wentest to the king, Delitzsch and Mr. Cheyne understand "the King of Assyria," and regard the verse as bringing forward a new subject of complaint: "Not only hast thou deserted me tot other gods, but thou trustest for aid, not to me, but to the Assyrian monarch." But there is no indication of the Jews having put any trust in Assyria after the reign of Ahaz, to which this chapter, by its position in the prophecy, cannot belong. Moreover, the King of Assyria is never called simply" the king." It is, therefore, better to regard "the king" as Moloch, whom the Jews of Isaiah's time certainly worshipped (see ver. 5), and whose name was a mere dialectic variety of Melech, "king" (see Dean Payne Smith's ' Sermons on Isaiah,' sermon 4. p. 119). Ointment... perfumes. Either bearing them as offerings, or herself perfumed with them, as was the practice of lewd women (Proverbs 7:17). And didst send thy messengers far off; i.e. to distant Moloch-shrines. And didst debase thyself even unto hell; i.e. "didst take on thee the yoke of a mean and grovelling superstition, which debased thee to the lowest point conceivable." There was nothing lower in religion than the worship of Moloch.

Grogan, Rev. Geoffrey
Molech (v.9), god of the Ammonites, is associated with child sacrifice (Lev 18:21; 2Ki 23:10) in the OT (see Notes). The olive oil and perfumes could be offerings, or else they belong to the picture of the prostitute. The apostate people do not pursue their paganism as a kind of leisure activity but go to great lengths (v.10). They have courted the gods of nations far away and also indulged in necromancy. Weariness has not, however, induced them to give up. Verse 10 may represent an ironic comparison with 40:27–31 and even perhaps a suggestion that there is a wicked, supernatural source this strength is derived from. (Grogan, Rev. Geoffrey W.. Isaiah (The Expositor's Bible Commentary) (p. 763). Zondervan Academic. Kindle Edition).

10 Though wearied by your excessive ways,
   you have not admitted despair;
you have found livelihood,
   and therefore have not slackened.

You are wearied
יָגַ֔עַתְּ (yā·ḡa·‘at)
Verb - Qal - Perfect - second person feminine singular
Strong's 3021: To gasp, to be exhausted, to tire, to toil

by your many
בְּרֹ֤ב (bə·rōḇ)
Preposition-b | Noun - masculine singular construct
Strong's 7230: Multitude, abundance, greatness

journeys,
דַּרְכֵּךְ֙ (dar·kêḵ)
Noun - common singular construct | second person feminine singular
Strong's 1870: A road, a course of life, mode of action

but you did not
לֹ֥א (lō)
Adverb - Negative particle
Strong's 3808: Not, no

say,
אָמַ֖רְתְּ (’ā·mart)
Verb - Qal - Perfect - second person feminine singular
Strong's 559: To utter, say

“There is no hope!”
נוֹאָ֑שׁ (nō·w·’āš)
Verb - Nifal - Participle - masculine singular
Strong's 2976: To desist, to despond

You found
מָצָ֔את (mā·ṣāṯ)
Verb - Qal - Perfect - second person feminine singular
Strong's 4672: To come forth to, appear, exist, to attain, find, acquire, to occur, meet, be present

renewal
חַיַּ֤ת (ḥay·yaṯ)
Noun - feminine singular construct
Strong's 2416: Alive, raw, fresh, strong, life

of your strength;
יָדֵךְ֙ (yā·ḏêḵ)
Noun - feminine singular construct | second person feminine singular
Strong's 3027: A hand

therefore
עַל־ (‘al-)
Preposition
Strong's 5921: Above, over, upon, against

you did not
לֹ֥א (lō)
Adverb - Negative particle
Strong's 3808: Not, no

grow weak.
חָלִֽית׃ (ḥā·lîṯ)
Verb - Qal - Perfect - second person feminine singular
Strong's 2470: To be weak or sick

KJV Thou art wearied in the greatness of thy way; yet saidst thou not, There is no hope: thou hast found the life of thine hand; therefore thou wast not grieved.

NIV You wearied yourself by such going about, but you would not say, ‘It is hopeless.’ You found renewal of your strength, and so you did not faint.

ESV You were wearied with the length of your way, but you did not say, “It is hopeless”; you found new life for your strength, and so you were not faint.

BSB You are wearied by your many journeys, but you did not say, “There is no hope!” You found renewal of your strength; therefore you did not grow weak.

NASB “You were tired out by the length of your road, Yet you did not say, ‘It is hopeless!’ You found renewed strength, Therefore you did not faint.

BST Thou hast wearied thyself with thy many ways; yet thou saidst not, I will cease to strengthen myself: for thou has done these things; therefore thou has not supplicated me.

Alter On all your ways you wore yourself out, yet you never said, “I give up.” You found your own vigor and so you did not weaken.

Who burn with lust 
   among the oaks
   under every verdant tree
Who slaughter your children in the valleys
   under the clefts of the rocks

Lust=your children
Who burn = who slaughter
Among=under
Oaks=verdant tree
Velleys=clefts or the rocks

Crossreference in Isaiah

It is used as fuel for burning; some of it he takes and warms himself, he kindles a fire and bakes bread. But he also fashions a god and worships it; he makes an idol and bows down to it. (Isaiah 44:15)

Half of the wood he burns in the fire; over it he prepares his meal, he roasts his meat and eats his fill. He also warms himself and says, “Ah! I am warm; I see the fire.” (Isaiah 44:16)

Who burn with lust 
   among the oaks
   under every verdant tree
Who slaughter your children in the valleys
   under the clefts of the rocks

Lust=your children
Who burn = who slaughter
Among=under
Oaks=verdant tree
Velleys=clefts or the rocks

Intertextuality - references across multiple books of scripture  

Lofty Mountain
Nevertheless, thou beholdest that the Gentiles who have gone forth out of captivity, and have been lifted up by the power of God above all other nations, upon the face of the land which is choice above all other lands (1 Nephi 13:30)

20 And the Gentiles are lifted up in the pride of their eyes, and have stumbled, because of the greatness of their stumbling block, that they have built up many churches; nevertheless, they put down the power and miracles of God, and preach up unto themselves their own wisdom and their own learning, that they may get gain and grind upon the face of the poor. (2 Nephi 26:20)

Because of pride, and because of false teachers, and false doctrine, their churches have become corrupted, and their churches are lifted up; because of pride they are puffed up. (2 Nephi 28:20). 

And it came to pass that the servant said unto his master: Is it not the loftiness of thy vineyard—have not the branches thereof overcome the roots which are good? And because the branches have overcome the roots thereof, behold they grew faster than the strength of the roots, taking strength unto themselves. Behold, I say, is not this the cause that the trees of thy vineyard have become corrupted? (Jacob 5:48)

And thus commandeth the Father that I should say unto you: At that day when the Gentiles shall sin against my gospel, and shall reject the fulness of my gospel, and shall be lifted up in the pride of their hearts above all nations, and above all the people of the whole earth, and shall be filled with all manner of lyings, and of deceits, and of mischiefs, and all manner of hypocrisy, and murders, and priestcrafts, and whoredoms, and of secret abominations; and if they shall do all those things, and shall reject the fulness of my gospel, behold, saith the Father, I will bring the fulness of my gospel from among them. (3 Nephi 16:10)

Smooth stones
Houses of God

Libiations
Drink offering, your service, or best. 
Libation in memory for the death https://en.wikipedia.org/wiki/Libation#Ancient_Israel

Grain offering
A grain offering is a type of sacrifice described in the Old Testament (Leviticus 2) that the Israelites offered to God. A grain offering would have most likely been one of wheat or barley, depending on what was available. While other sacrifices had very specific instructions from God as to how they were to be offered, the rules governing grain offerings had some flexibility. https://www.gotquestions.org/grain-offering.html

Avraham Gileadi
Even though the promotion of licentiousness has provided an ample living for her and her ilk, their conscience troubles them. Pretending Jehovah doesn’t exist has until now been a convenient ploy, but it hasn’t succeeded in making him go away—he still seeks after them. Their taking advantage of his longsuffering toward them doesn’t mean he has given up on them: “I held out my hands all the day to a defiant people, who walk in ways that are not good, following their own imagination” (Isaiah 65:2); “They did what was evil in my eyes; they chose to do what was not my will” (Isaiah 66:4).

Rashi
With the length of your way you became wearied: You engaged in your necessities, in the filling of your lust, to increase your wealth.

you did not say, “Despair.”: I will despair of these and I will no longer care to engage in them, but I will pay my attention to Torah and precepts.

The power of your hand you found: Heb. חַיַּת, the necessity of your hand you have found; you have succeeded in your deeds.

therefore, you were not stricken ill: Your heart was not stricken ill to worry about My service, to engage in the Torah. חַיַּת is an Arabic word, meaning necessity.

Ellicott's Commentary for English Readers
Thou art wearied in the greatness of thy way . . .--Better, with the length of thy journey--i.e., with the long embassies to Assyria, and to Babylon, as for the time the residence of its kings. For "there is no hope," read, there is no result, or profit. Judah would not acknowledge that the negotiations were fruitless.
Thou hast found the life of thine hand . . .--The words arc a literal rendering, and convey the meaning, Thou didst renew the strength of thine hand--i.e., Judah found a fancied increase of power in the alliance she was seeking, and therefore did not repent of her ignominious diplomacy.

Pulpit Commentary Donald Spence Jones
Thou art wearied in the greatness of thy way. Judah had travelled far from God, seeking aid from all quarters, and might well be "wearied" with her quest; but she would not confess her weariness she would not say. There is no hope; she stirred up her remaining strength, and persisted in her course, not suffering herself to "grieve."

11 Yet on whose account are you uneasy and apprehensive,
   that you pretend and do not mention me,
   nor even give me a thought?
Is it because I have so long kept silent
   that you no longer fear me?

Whom
מִ֞י (mî)
Interrogative
Strong's 4310: Who?, whoever, in oblique construction with prefix, suffix

have you dreaded
דָּאַ֤גְתְּ (dā·’aḡt)
Verb - Qal - Perfect - second person feminine singular
Strong's 1672: To be anxious or concerned, to fear

and feared,
וַתִּֽירְאִי֙ (wat·tî·rə·’î)
Conjunctive waw | Verb - Qal - Consecutive imperfect - second person feminine singular
Strong's 3372: To fear, to revere, caus, to frighten

so that
כִּ֣י (kî)
Conjunction
Strong's 3588: A relative conjunction

you lied
תְכַזֵּ֔בִי (ṯə·ḵaz·zê·ḇî)
Verb - Piel - Imperfect - second person feminine singular
Strong's 3576: To lie, be a liar

and
וְאוֹתִי֙ (wə·’ō·w·ṯî)
Conjunctive waw | Direct object marker | first person common singular
Strong's 853: Untranslatable mark of the accusative case

failed
לֹ֣א (lō)
Adverb - Negative particle
Strong's 3808: Not, no

to remember Me
זָכַ֔רְתְּ (zā·ḵart)
Verb - Qal - Perfect - second person feminine singular
Strong's 2142: To mark, to remember, to mention, to be male

or take this
שַׂ֖מְתְּ (śamt)
Verb - Qal - Perfect - second person feminine singular
Strong's 7760: Put -- to put, place, set

to
עַל־ (‘al-)
Preposition
Strong's 5921: Above, over, upon, against

heart?
לִבֵּ֑ךְ (lib·bêḵ)
Noun - masculine singular construct | second person feminine singular
Strong's 3820: The heart, the feelings, the will, the intellect, centre

Have I
אֲנִ֤י (’ă·nî)
Pronoun - first person common singular
Strong's 589: I

not
לֹא־ (lō-)
Adverb - Negative particle
Strong's 3808: Not, no

held My peace
מַחְשֶׁה֙ (maḥ·šeh)
Verb - Hifil - Participle - masculine singular
Strong's 2814: To be silent, inactive, or still

such a long time,
וּמֵ֣עֹלָ֔ם (ū·mê·‘ō·lām)
Conjunctive waw, Preposition-m | Noun - masculine singular
Strong's 5769: Concealed, eternity, frequentatively, always

and still
וְאוֹתִ֖י (wə·’ō·w·ṯî)
Conjunctive waw | Direct object marker | first person common singular
Strong's 853: Untranslatable mark of the accusative case

you
לֹ֥א (lō)
Adverb - Negative particle
Strong's 3808: Not, no

do not
הֲלֹ֨א (hă·lō)
Adverb - Negative particle
Strong's 3808: Not, no

fear Me?
תִירָֽאִי׃ (ṯî·rā·’î)
Verb - Qal - Imperfect - second person feminine singular
Strong's 3372: To fear, to revere, caus, to frighten

KJV Among the smooth stones of the stream is thy portion; they, they are thy lot: even to them hast thou poured a drink offering, thou hast offered a meat offering. Should I receive comfort in these?

NIV The idols among the smooth stones of the ravines are your portion; indeed, they are your lot. Yes, to them you have poured out drink offerings and offered grain offerings. In view of all this, should I relent?

ESV Among the smooth stones of the valley is your portion; they, they, are your lot; to them you have poured out a drink offering, you have brought a grain offering. Shall I relent for these things?

BSB Your portion is among the smooth stones of the valley; indeed, they are your lot. Even to them you have poured out a drink offering and offered a grain offering. Should I relent because of these?

NASB “Among the smooth stones of the ravine Is your portion, they are your lot; Even to them you have poured out a drink offering, You have made a grain offering. Should I relent of these things?

BST That is thy portion, this is thy lot: and to them hast thou poured forth drink-offerings, and to these hast thou offered meat-offerings. Shall I not therefore be angry for these things?

Alter Your share is in the stones of the wadi, it is they that are your portion. Even to them you poured libation, offered up grain offerings. Over these should I relent?

Who burn with lust 
   among the oaks
   under every verdant tree
Who slaughter your children in the valleys
   under the clefts of the rocks

Lust=your children
Who burn = who slaughter
Among=under
Oaks=verdant tree
Velleys=clefts or the rocks

Crossreference in Isaiah

It is used as fuel for burning; some of it he takes and warms himself, he kindles a fire and bakes bread. But he also fashions a god and worships it; he makes an idol and bows down to it. (Isaiah 44:15)

Half of the wood he burns in the fire; over it he prepares his meal, he roasts his meat and eats his fill. He also warms himself and says, “Ah! I am warm; I see the fire.” (Isaiah 44:16)

Who burn with lust 
   among the oaks
   under every verdant tree
Who slaughter your children in the valleys
   under the clefts of the rocks

Lust=your children
Who burn = who slaughter
Among=under
Oaks=verdant tree
Velleys=clefts or the rocks

Intertextuality - references across multiple books of scripture  

Lofty Mountain
Nevertheless, thou beholdest that the Gentiles who have gone forth out of captivity, and have been lifted up by the power of God above all other nations, upon the face of the land which is choice above all other lands (1 Nephi 13:30)

20 And the Gentiles are lifted up in the pride of their eyes, and have stumbled, because of the greatness of their stumbling block, that they have built up many churches; nevertheless, they put down the power and miracles of God, and preach up unto themselves their own wisdom and their own learning, that they may get gain and grind upon the face of the poor. (2 Nephi 26:20)

Because of pride, and because of false teachers, and false doctrine, their churches have become corrupted, and their churches are lifted up; because of pride they are puffed up. (2 Nephi 28:20). 

And it came to pass that the servant said unto his master: Is it not the loftiness of thy vineyard—have not the branches thereof overcome the roots which are good? And because the branches have overcome the roots thereof, behold they grew faster than the strength of the roots, taking strength unto themselves. Behold, I say, is not this the cause that the trees of thy vineyard have become corrupted? (Jacob 5:48)

And thus commandeth the Father that I should say unto you: At that day when the Gentiles shall sin against my gospel, and shall reject the fulness of my gospel, and shall be lifted up in the pride of their hearts above all nations, and above all the people of the whole earth, and shall be filled with all manner of lyings, and of deceits, and of mischiefs, and all manner of hypocrisy, and murders, and priestcrafts, and whoredoms, and of secret abominations; and if they shall do all those things, and shall reject the fulness of my gospel, behold, saith the Father, I will bring the fulness of my gospel from among them. (3 Nephi 16:10)

Smooth stones
Houses of God

Libiations
Drink offering, your service, or best. 
Libation in memory for the death https://en.wikipedia.org/wiki/Libation#Ancient_Israel

Grain offering
A grain offering is a type of sacrifice described in the Old Testament (Leviticus 2) that the Israelites offered to God. A grain offering would have most likely been one of wheat or barley, depending on what was available. While other sacrifices had very specific instructions from God as to how they were to be offered, the rules governing grain offerings had some flexibility. https://www.gotquestions.org/grain-offering.html

Rashi
And whom did you dread: Of whom were you afraid?

that you failed: Heb. תְּכַזֵּבִי, that you ceased to worship Me and you betrayed Me. Comp. (infra 58:11) “Whose water shall not fail (יְכַזְּבוּ).” Comp. also (Psalms 116:11) “Every man is a traitor (כֹּזֵב).” Falajjnc in O.F., to fail. Likewise, every expression of כָּזָב means one upon whom people rely, and he fails and betrays them.

Indeed, I am silent: I kept silent in the face of many transgressions that you transgressed against Me.

Ellicott's Commentary for English Readers
(11) And of whom hast thou been afraid . . .?--The question implies that Judah had been led by the fear of man to forsake the fear of Jehovah, and this had led her to what was, in the fullest sense of the word, the false step of an alliance with Assyria, which was an acted lie.
Have I not held my peace . . .?--The words suggest, half-pityingly, the cause of the people's little faith. From "of old," i.e., during the period that preceded the captivity, or perhaps in the dark time of Manasseh, Jehovah had been silent, and His long- suffering had been mistaken for apathy, and therefore the people had not feared Him.

Pulpit Commentary Donald Spence Jones
Of whom hast thou been afraid? Judah's abandonment of Jehovah and devotion to new deities was caused by fear - the fear of man, especially of Assyria. This induced them to seek for help in each new superstition that presented itself, and produced the enlarged syncretism which has been noticed in the comment on ver. 8. But how absurd to be driven by fear of man into offending God! That thou hast lied (see the last clause of ver. 4, with the comment). Have not I held my peace, etc.? i.e. "Is it not because I have for so long a time held my peace, that thou fearest me not?" God had for a long time suffered them to "go on still in their wickedness" - he had not interposed with any severe judgment; therefore they had ceased to fear him, and had feared men instead.

Grogan, Rev. Geoffrey
11–13 Isaiah is fond of rhetorical questions, and those of v.11 are followed by irony in v.12 and by mocking challenge in v.13a. The section closes with a message of comfort for the man of faith. The people have forgotten who their God is (v.11; cf. v.15), for otherwise how can they fear the petty deities of the pagans more than their great and holy God? As Motyer (1993, 1999, in loc.) argues cogently, this is best located in the preexilic period. The references to righteousness and works are ironic, of course. Verse 13 reminds us of the prophet’s onslaught on idolatry in chs. 40–48, and it should be compared also in its language with 40:6–8, 24. The best exposition of the closing promises is Psalm 37. (Grogan, Rev. Geoffrey W.. Isaiah (The Expositor's Bible Commentary) (p. 764). Zondervan Academic. Kindle Edition).

12 But I will expose your fornication
   and the wantonness of your exploits.

I
אֲנִ֥י (’ă·nî)
Pronoun - first person common singular
Strong's 589: I

will expose
אַגִּ֖יד (’ag·gîḏ)
Verb - Hifil - Imperfect - first person common singular
Strong's 5046: To be conspicuous

your righteousness
צִדְקָתֵ֑ךְ (ṣiḏ·qā·ṯêḵ)
Noun - feminine singular construct | second person feminine singular
Strong's 6666: Rightness, subjectively, objectively

and your works,
מַעֲשַׂ֖יִךְ (ma·‘ă·śa·yiḵ)
Noun - masculine plural construct | second person feminine singular
Strong's 4639: An action, a transaction, activity, a product, property

and they will not
וְלֹ֥א (wə·lō)
Conjunctive waw | Adverb - Negative particle
Strong's 3808: Not, no

profit you.
יוֹעִילֽוּךְ׃ (yō·w·‘î·lūḵ)
Verb - Hifil - Imperfect - third person masculine plural | second person feminine singular
Strong's 3276: To confer or gain profit or benefit

KJV Among the smooth stones of the stream is thy portion; they, they are thy lot: even to them hast thou poured a drink offering, thou hast offered a meat offering. Should I receive comfort in these?

NIV The idols among the smooth stones of the ravines are your portion; indeed, they are your lot. Yes, to them you have poured out drink offerings and offered grain offerings. In view of all this, should I relent?

ESV Among the smooth stones of the valley is your portion; they, they, are your lot; to them you have poured out a drink offering, you have brought a grain offering. Shall I relent for these things?

BSB Your portion is among the smooth stones of the valley; indeed, they are your lot. Even to them you have poured out a drink offering and offered a grain offering. Should I relent because of these?

NASB “Among the smooth stones of the ravine Is your portion, they are your lot; Even to them you have poured out a drink offering, You have made a grain offering. Should I relent of these things?

BST That is thy portion, this is thy lot: and to them hast thou poured forth drink-offerings, and to these hast thou offered meat-offerings. Shall I not therefore be angry for these things?

Alter Your share is in the stones of the wadi, it is they that are your portion. Even to them you poured libation, offered up grain offerings. Over these should I relent?

Who burn with lust 
   among the oaks
   under every verdant tree
Who slaughter your children in the valleys
   under the clefts of the rocks

Lust=your children
Who burn = who slaughter
Among=under
Oaks=verdant tree
Velleys=clefts or the rocks

Crossreference in Isaiah

It is used as fuel for burning; some of it he takes and warms himself, he kindles a fire and bakes bread. But he also fashions a god and worships it; he makes an idol and bows down to it. (Isaiah 44:15)

Half of the wood he burns in the fire; over it he prepares his meal, he roasts his meat and eats his fill. He also warms himself and says, “Ah! I am warm; I see the fire.” (Isaiah 44:16)

Who burn with lust 
   among the oaks
   under every verdant tree
Who slaughter your children in the valleys
   under the clefts of the rocks

Lust=your children
Who burn = who slaughter
Among=under
Oaks=verdant tree
Velleys=clefts or the rocks

Intertextuality - references across multiple books of scripture  

Lofty Mountain
Nevertheless, thou beholdest that the Gentiles who have gone forth out of captivity, and have been lifted up by the power of God above all other nations, upon the face of the land which is choice above all other lands (1 Nephi 13:30)

20 And the Gentiles are lifted up in the pride of their eyes, and have stumbled, because of the greatness of their stumbling block, that they have built up many churches; nevertheless, they put down the power and miracles of God, and preach up unto themselves their own wisdom and their own learning, that they may get gain and grind upon the face of the poor. (2 Nephi 26:20)

Because of pride, and because of false teachers, and false doctrine, their churches have become corrupted, and their churches are lifted up; because of pride they are puffed up. (2 Nephi 28:20). 

And it came to pass that the servant said unto his master: Is it not the loftiness of thy vineyard—have not the branches thereof overcome the roots which are good? And because the branches have overcome the roots thereof, behold they grew faster than the strength of the roots, taking strength unto themselves. Behold, I say, is not this the cause that the trees of thy vineyard have become corrupted? (Jacob 5:48)

And thus commandeth the Father that I should say unto you: At that day when the Gentiles shall sin against my gospel, and shall reject the fulness of my gospel, and shall be lifted up in the pride of their hearts above all nations, and above all the people of the whole earth, and shall be filled with all manner of lyings, and of deceits, and of mischiefs, and all manner of hypocrisy, and murders, and priestcrafts, and whoredoms, and of secret abominations; and if they shall do all those things, and shall reject the fulness of my gospel, behold, saith the Father, I will bring the fulness of my gospel from among them. (3 Nephi 16:10)

Smooth stones
Houses of God

Libiations
Drink offering, your service, or best. 
Libation in memory for the death https://en.wikipedia.org/wiki/Libation#Ancient_Israel

Grain offering
A grain offering is a type of sacrifice described in the Old Testament (Leviticus 2) that the Israelites offered to God. A grain offering would have most likely been one of wheat or barley, depending on what was available. While other sacrifices had very specific instructions from God as to how they were to be offered, the rules governing grain offerings had some flexibility. https://www.gotquestions.org/grain-offering.html

Avraham Gileadi
Parallels between the Harlot who typifies Jehovah’s alienated people and the Harlot Babylon include their debauched lifestyles and the fate that befalls them (vv 9, 12-13; Isaiah 47:3, 15). While Jehovah protects and provides for his loyal wife and children (Isaiah 54:13-17), the king of Assyria/Babylon—the chaotic wind and vapor—resembles an arch-abuser who slays his own (Isaiah 10:7; 14:20-23; 47:9-11). Isaiah’s Seven-Part Structure, moreover, develops the idea that in the end, when all middle ground vanishes, all who don’t affiliate with the Woman Zion become a part of the Harlot Babylon.

Rashi
I tell your righteousness: Constantly, I tell you things to do, so that you will be righteous.

and your deeds: that you do against My will shall not avail you at the time of your distress.

Ellicott's Commentary for English Readers
(12) I will declare thy righteousness . . .--Accepting the Hebrew text, we must look on the word as used ironically, the righteousness which is no righteousness. Comp. Isaiah 64:6. A slight alteration, adopted by many critics, gives "my righteousness."

Pulpit Commentary Donald Spence Jones
I will declare thy righteousness, etc. The Syriac Version has "my righteousness," which gives a much better sense, and is adopted by Bishop Lowth, Dr. Weir, and Mr. Cheyne. God will be silent no longer. He will" declare," or show forth, "his righteousness," by visiting Judah with some righteous punishment. Then it will be seen of what value are those things in which Judah has hitherto trusted. Her works - whether her "idols" are meant (Cheyne, Delitzsch), or her "deeds of iniquity" (Kay) - what will they profit? She will "cry" out under the rod of chastisement - cry to her false gods to save her.

13 When you cry out in distress,
   let those who flock to you save you!
A wind shall carry all of them off;
   a vapor shall take them away.
But they who seek refuge in me shall possess the earth
   and receive an inheritance in my holy mountain.

When you cry out,
בְּזַֽעֲקֵךְ֙ (bə·za·‘ă·qêḵ)
Preposition-b | Verb - Qal - Infinitive construct | second person feminine singular
Strong's 2199: To shriek, to announce, convene publicly

let your companies [of idols]
קִבּוּצַ֔יִךְ (qib·bū·ṣa·yiḵ)
Noun - masculine plural construct | second person feminine singular
Strong's 6899: Assemblage

deliver you!
יַצִּילֻ֣ךְ (yaṣ·ṣî·luḵ)
Verb - Hifil - Imperfect - third person masculine plural | second person feminine singular
Strong's 5337: To strip, plunder, deliver oneself, be delivered, snatch away, deliver

Yet
וְאֶת־ (wə·’eṯ-)
Conjunctive waw | Direct object marker
Strong's 853: Untranslatable mark of the accusative case

the wind
ר֖וּחַ (rū·aḥ)
Noun - common singular
Strong's 7307: Wind, breath, exhalation, life, anger, unsubstantiality, a region of the sky, spirit

will carry off
יִשָּׂא־ (yiś·śā-)
Verb - Qal - Imperfect - third person masculine singular
Strong's 5375: To lift, carry, take

all of them,
כֻּלָּ֥ם (kul·lām)
Noun - masculine singular construct | third person masculine plural
Strong's 3605: The whole, all, any, every

a breath
הָ֑בֶל (hā·ḇel)
Noun - masculine singular
Strong's 1892: Emptiness, vanity, transitory, unsatisfactory

will take them away.
יִקַּח־ (yiq·qaḥ-)
Verb - Qal - Imperfect - third person masculine singular
Strong's 3947: To take

But he who seeks refuge
וְהַחוֹסֶ֥ה (wə·ha·ḥō·w·seh)
Conjunctive waw, Article | Verb - Qal - Participle - masculine singular
Strong's 2620: To flee for, protection, to confide in

in Me
בִי֙ (ḇî)
Preposition | first person common singular
Strong's Hebrew

will inherit
יִנְחַל־ (yin·ḥal-)
Verb - Qal - Imperfect - third person masculine singular
Strong's 5157: To inherit, to occupy, to bequeath, distribute, instate

the land
אֶ֔רֶץ (’e·reṣ)
Noun - feminine singular
Strong's 776: Earth, land

and possess
וְיִירַ֖שׁ (wə·yî·raš)
Conjunctive waw | Verb - Qal - Conjunctive imperfect - third person masculine singular
Strong's 3423: To occupy, to seize, to rob, to inherit, to expel, to impoverish, to ruin

My holy
קָדְשִֽׁי׃ (qāḏ·šî)
Noun - masculine singular construct | first person common singular
Strong's 6944: A sacred place, thing, sanctity

mountain.”
הַר־ (har-)
Noun - masculine singular construct
Strong's 2022: Mountain, hill, hill country

KJV Among the smooth stones of the stream is thy portion; they, they are thy lot: even to them hast thou poured a drink offering, thou hast offered a meat offering. Should I receive comfort in these?

NIV The idols among the smooth stones of the ravines are your portion; indeed, they are your lot. Yes, to them you have poured out drink offerings and offered grain offerings. In view of all this, should I relent?

ESV Among the smooth stones of the valley is your portion; they, they, are your lot; to them you have poured out a drink offering, you have brought a grain offering. Shall I relent for these things?

BSB Your portion is among the smooth stones of the valley; indeed, they are your lot. Even to them you have poured out a drink offering and offered a grain offering. Should I relent because of these?

NASB “Among the smooth stones of the ravine Is your portion, they are your lot; Even to them you have poured out a drink offering, You have made a grain offering. Should I relent of these things?

BST That is thy portion, this is thy lot: and to them hast thou poured forth drink-offerings, and to these hast thou offered meat-offerings. Shall I not therefore be angry for these things?

Alter Your share is in the stones of the wadi, it is they that are your portion. Even to them you poured libation, offered up grain offerings. Over these should I relent?

Who burn with lust 
   among the oaks
   under every verdant tree
Who slaughter your children in the valleys
   under the clefts of the rocks

Lust=your children
Who burn = who slaughter
Among=under
Oaks=verdant tree
Velleys=clefts or the rocks

Crossreference in Isaiah

It is used as fuel for burning; some of it he takes and warms himself, he kindles a fire and bakes bread. But he also fashions a god and worships it; he makes an idol and bows down to it. (Isaiah 44:15)

Half of the wood he burns in the fire; over it he prepares his meal, he roasts his meat and eats his fill. He also warms himself and says, “Ah! I am warm; I see the fire.” (Isaiah 44:16)

Who burn with lust 
   among the oaks
   under every verdant tree
Who slaughter your children in the valleys
   under the clefts of the rocks

Lust=your children
Who burn = who slaughter
Among=under
Oaks=verdant tree
Velleys=clefts or the rocks

Intertextuality - references across multiple books of scripture  

Lofty Mountain
Nevertheless, thou beholdest that the Gentiles who have gone forth out of captivity, and have been lifted up by the power of God above all other nations, upon the face of the land which is choice above all other lands (1 Nephi 13:30)

20 And the Gentiles are lifted up in the pride of their eyes, and have stumbled, because of the greatness of their stumbling block, that they have built up many churches; nevertheless, they put down the power and miracles of God, and preach up unto themselves their own wisdom and their own learning, that they may get gain and grind upon the face of the poor. (2 Nephi 26:20)

Because of pride, and because of false teachers, and false doctrine, their churches have become corrupted, and their churches are lifted up; because of pride they are puffed up. (2 Nephi 28:20). 

And it came to pass that the servant said unto his master: Is it not the loftiness of thy vineyard—have not the branches thereof overcome the roots which are good? And because the branches have overcome the roots thereof, behold they grew faster than the strength of the roots, taking strength unto themselves. Behold, I say, is not this the cause that the trees of thy vineyard have become corrupted? (Jacob 5:48)

And thus commandeth the Father that I should say unto you: At that day when the Gentiles shall sin against my gospel, and shall reject the fulness of my gospel, and shall be lifted up in the pride of their hearts above all nations, and above all the people of the whole earth, and shall be filled with all manner of lyings, and of deceits, and of mischiefs, and all manner of hypocrisy, and murders, and priestcrafts, and whoredoms, and of secret abominations; and if they shall do all those things, and shall reject the fulness of my gospel, behold, saith the Father, I will bring the fulness of my gospel from among them. (3 Nephi 16:10)

Smooth stones
Houses of God

Libiations
Drink offering, your service, or best. 
Libation in memory for the death https://en.wikipedia.org/wiki/Libation#Ancient_Israel

Grain offering
A grain offering is a type of sacrifice described in the Old Testament (Leviticus 2) that the Israelites offered to God. A grain offering would have most likely been one of wheat or barley, depending on what was available. While other sacrifices had very specific instructions from God as to how they were to be offered, the rules governing grain offerings had some flexibility. https://www.gotquestions.org/grain-offering.html

Alter
let those gathered round you save you. This is another ambiguous reference. “Those gathered round” could mean the gods that the paganizing Israelites have collected, or it could refer to the adherents of the pagan cult. In all this, the denunciation of paganism in the Judahite community is a very different theme from what one finds in Isaiah 40–55. The aim of this later prophet is to purge the community of its wayward elements. A sharp division in the Judahites community is envisioned: those who have exerted themselves to go after strange gods (verses 9–10) will be borne off by the wind, while those who have been steadfast in their loyalty to YHWH will “inherit the land,” which is to say, they will be the legitimate possessors of the Persian province of Yehud, now restored to the people of Israel. (Alter, Robert. The Hebrew Bible: A Translation with Commentary: Three-Volume Set (p. 1981). W. W. Norton & Company. Kindle Edition).

Rashi
When you cry out, let your collections save you: Let the collection of your idols and your graven images [and those who deny the Torah] that you collected, rise and save you when you cry out from your distress. Indeed, wind will carry all of them off, and they will not rise, neither will they be able to save.

Ellicott's Commentary for English Readers
(13) Let thy companies . . .--The word is used contemptuously of the crowd of gods introduced by the confluent idolatry of Manasseh. (Comp. 2Chronicles 33:3-7.) The prophet taunts the worshipper with their impotence, "Let them save thee, if they can," but that taunt is followed by a declaration that true help and strength will be given to all who trust in Jehovah.

Pulpit Commentary Donald Spence Jones
Verse 13. - When thou criest, let thy companies deliver thee. Then, when she thus cries, let her mixture of gods (ver. 8), if they can, deliver her; they will fail utterly to do so. The wind - or rather, a breath - shall carry them all away; vanity shall take them. The idol gods shall be shown to be wholly futile, unable to save, incapable of rendering any the slightest assistance. But he that putteth his trust in me shall possess the land. If, however, at that dread hour, there be any among the people who are not idolaters, but "trust in Jehovah," the crisis shall turn to their advantage. They shall "possess the land," i.e. have the promised land for their inheritance (Deuteronomy 4:1; Deuteronomy 5:33; Psalm 37:11-29, etc.); and inherit Zion, God's holy mountain (see Isaiah 11:9; Isaiah 27:13; 567, etc.).

Grogan, Rev. Geoffrey
14–21 The note of comfort for the faithful, expressed in v.13b, prepares us for these verses. The urgent imperatives of v.14, so characteristic of certain passages in this prophecy (esp. 51:9–52:12), echo 40:3, the second allusion to that chapter in this passage (cf. comment at vv.11–13). The great call for repentance in 55:6–7 finds expression in this picture of spiritual roadbuilding requiring the removal of obstacles.(Grogan, Rev. Geoffrey W.. Isaiah (The Expositor's Bible Commentary) (p. 764). Zondervan Academic. Kindle Edition).

14 It will be said: Excavate, pave a road!
   Prepare the way;
   remove the obstacles from the path of my people!

And it will be said,
וְאָמַ֥ר (wə·’ā·mar)
Conjunctive waw | Verb - Qal - Conjunctive perfect - third person masculine singular
Strong's 559: To utter, say

“Build it up,
סֹֽלּוּ־ (sōl·lū-)
Verb - Qal - Imperative - masculine plural
Strong's 5549: To mound up, to exalt, to oppose

build it up,
סֹ֖לּוּ (sōl·lū)
Verb - Qal - Imperative - masculine plural
Strong's 5549: To mound up, to exalt, to oppose

prepare
פַּנּוּ־ (pan·nū-)
Verb - Piel - Imperative - masculine plural
Strong's 6437: To turn, to face, appear, look

the way,
דָ֑רֶךְ (ḏā·reḵ)
Noun - common singular
Strong's 1870: A road, a course of life, mode of action

take
הָרִ֥ימוּ (hā·rî·mū)
Verb - Hifil - Imperative - masculine plural
Strong's 7311: To be high actively, to rise, raise

every obstacle
מִכְשׁ֖וֹל (miḵ·šō·wl)
Noun - masculine singular
Strong's 4383: A stumbling, means or occasion of stumbling, a stumbling block

out of the way
מִדֶּ֥רֶךְ (mid·de·reḵ)
Preposition-m | Noun - common singular construct
Strong's 1870: A road, a course of life, mode of action

of My people.”
עַמִּֽי׃ (‘am·mî)
Noun - masculine singular construct | first person common singular
Strong's 5971: A people, a tribe, troops, attendants, a flock

KJV Among the smooth stones of the stream is thy portion; they, they are thy lot: even to them hast thou poured a drink offering, thou hast offered a meat offering. Should I receive comfort in these?

NIV The idols among the smooth stones of the ravines are your portion; indeed, they are your lot. Yes, to them you have poured out drink offerings and offered grain offerings. In view of all this, should I relent?

ESV Among the smooth stones of the valley is your portion; they, they, are your lot; to them you have poured out a drink offering, you have brought a grain offering. Shall I relent for these things?

BSB Your portion is among the smooth stones of the valley; indeed, they are your lot. Even to them you have poured out a drink offering and offered a grain offering. Should I relent because of these?

NASB “Among the smooth stones of the ravine Is your portion, they are your lot; Even to them you have poured out a drink offering, You have made a grain offering. Should I relent of these things?

BST That is thy portion, this is thy lot: and to them hast thou poured forth drink-offerings, and to these hast thou offered meat-offerings. Shall I not therefore be angry for these things?

Alter Your share is in the stones of the wadi, it is they that are your portion. Even to them you poured libation, offered up grain offerings. Over these should I relent?

Who burn with lust 
   among the oaks
   under every verdant tree
Who slaughter your children in the valleys
   under the clefts of the rocks

Lust=your children
Who burn = who slaughter
Among=under
Oaks=verdant tree
Velleys=clefts or the rocks

Crossreference in Isaiah

It is used as fuel for burning; some of it he takes and warms himself, he kindles a fire and bakes bread. But he also fashions a god and worships it; he makes an idol and bows down to it. (Isaiah 44:15)

Half of the wood he burns in the fire; over it he prepares his meal, he roasts his meat and eats his fill. He also warms himself and says, “Ah! I am warm; I see the fire.” (Isaiah 44:16)

Who burn with lust 
   among the oaks
   under every verdant tree
Who slaughter your children in the valleys
   under the clefts of the rocks

Lust=your children
Who burn = who slaughter
Among=under
Oaks=verdant tree
Velleys=clefts or the rocks

Intertextuality - references across multiple books of scripture  

Lofty Mountain
Nevertheless, thou beholdest that the Gentiles who have gone forth out of captivity, and have been lifted up by the power of God above all other nations, upon the face of the land which is choice above all other lands (1 Nephi 13:30)

20 And the Gentiles are lifted up in the pride of their eyes, and have stumbled, because of the greatness of their stumbling block, that they have built up many churches; nevertheless, they put down the power and miracles of God, and preach up unto themselves their own wisdom and their own learning, that they may get gain and grind upon the face of the poor. (2 Nephi 26:20)

Because of pride, and because of false teachers, and false doctrine, their churches have become corrupted, and their churches are lifted up; because of pride they are puffed up. (2 Nephi 28:20). 

And it came to pass that the servant said unto his master: Is it not the loftiness of thy vineyard—have not the branches thereof overcome the roots which are good? And because the branches have overcome the roots thereof, behold they grew faster than the strength of the roots, taking strength unto themselves. Behold, I say, is not this the cause that the trees of thy vineyard have become corrupted? (Jacob 5:48)

And thus commandeth the Father that I should say unto you: At that day when the Gentiles shall sin against my gospel, and shall reject the fulness of my gospel, and shall be lifted up in the pride of their hearts above all nations, and above all the people of the whole earth, and shall be filled with all manner of lyings, and of deceits, and of mischiefs, and all manner of hypocrisy, and murders, and priestcrafts, and whoredoms, and of secret abominations; and if they shall do all those things, and shall reject the fulness of my gospel, behold, saith the Father, I will bring the fulness of my gospel from among them. (3 Nephi 16:10)

Smooth stones
Houses of God

Libiations
Drink offering, your service, or best. 
Libation in memory for the death https://en.wikipedia.org/wiki/Libation#Ancient_Israel

Grain offering
A grain offering is a type of sacrifice described in the Old Testament (Leviticus 2) that the Israelites offered to God. A grain offering would have most likely been one of wheat or barley, depending on what was available. While other sacrifices had very specific instructions from God as to how they were to be offered, the rules governing grain offerings had some flexibility. https://www.gotquestions.org/grain-offering.html

Avraham Gileadi
Contrasting those who perish with the wicked are persons “who seek refuge in me,” who inherit the earth: “You were a refuge for the poor, a shelter for the needy in distress” (Isaiah 25:4; cf. 27:5-6); “Your entire people shall be righteous; they shall inherit the earth forever” (Isaiah 60:21; cf. 33:20). The “road,” “way,” or “path” to Jehovah’s holy mountain takes the form of a new exodus of his righteous people to Zion (Isaiah 27:12-13; 30:29; 35:8-10; 43:19-21; 49:11-12; 66:20). Jehovah’s servant—his voice and mouth—announces that the time has arrived to “prepare the way” for Jehovah’s coming:
“A voice calls out, ‘In the desert prepare the way for Jehovah; in the wilderness pave a straight highway for our God: every ravine must be raised up, every mountain and hill made low; the uneven ground must become level and rough terrain a plain. For the glory of Jehovah shall be revealed and all flesh see it at once.’ By his mouth Jehovah has spoken it” (Isaiah 40:3-5). Certain “obstacles” or “stumbling-blocks (miksol) of a spiritual nature, however—including common “stones” or unrepentant sinners—still prevent Jehovah from coming. They now receive the chance to repent or be removed:

“Pass on, go through gates; prepare the way for the people! Excavate, pave a highway cleared of stones; raise the ensign to the nations! Jehovah has made proclamation to the end of the earth: Tell the Daughter of Zion, ‘See, your Salvation comes, his reward with him, his work preceding him’” (Isaiah 62:10-11). The servant’s preparing the way before Jehovah’s coming leads to the formation of a holy people called Zion who take refuge in a place called Zion: “He will come as Redeemer to Zion, to those of Jacob who repent of transgression” (Isaiah 59:20; cf. 4:2-6; 12:6; 14:32; 24:23; 46:11-13).

Alter
And He said. Since the Hebrew of course has no capital letters, the verb here could refer to God, or it might be the prophet who is speaking.

build up, clear a road. In Second Isaiah, the road or highway is a thoroughfare through the desert on which the exiles will pass on the way back to their land. It looks as though this later prophet, clearly familiar with both Isaiah and Second Isaiah, has picked up this image and turned it into a metaphor—as “road” or “way” often is used in the Bible—for the right way before God. The “stumbling block” would thus be the sort of scandalous behavior that has just been scathingly denounced. (Alter, Robert. The Hebrew Bible: A Translation with Commentary: Three-Volume Set (pp. 1981-1982). W. W. Norton & Company. Kindle Edition).

Ellicott's Commentary for English Readers
(14) And shall say . . .--Better, And one said. The prophet hears, as it were, a voice behind him, bringing an oracle from Heaven, which renews the cry of the herald in Isaiah 40:3. The verb, cast up, points to the construction of the "highway" of a spiritual return, from which all impediments are removed.

Pulpit Commentary Donald Spence Jones
Verse 14. - And shall say; rather, and one said. The prophet hears a voice, saying, Cast ye up, cast ye up; i.e. make a highway to the holy mountain by heaping up material (Isaiah 62:10); and, having made it, remove every obstruction from the path of my (righteous) people. The voice is, probably, an angelic one.

15 Thus says he who is highly exalted,
    who abides forever, whose name is sacred:
I dwell on high in the holy place,
    and with him who is humble and lowly in spirit—
refreshing the spirits of the lowly,
   reviving the hearts of the humble.

For
כִּי֩ (kî)
Conjunction
Strong's 3588: A relative conjunction

thus
כֹ֨ה (ḵōh)
Adverb
Strong's 3541: Like this, thus, here, now

says
אָמַ֜ר (’ā·mar)
Verb - Qal - Perfect - third person masculine singular
Strong's 559: To utter, say

the One who is high
רָ֣ם (rām)
Verb - Qal - Participle - masculine singular
Strong's 7311: To be high actively, to rise, raise

and lifted up,
וְנִשָּׂ֗א (wə·niś·śā)
Conjunctive waw | Verb - Nifal - Participle - masculine singular
Strong's 5375: To lift, carry, take

who inhabits
שֹׁכֵ֥ן (šō·ḵên)
Verb - Qal - Participle - masculine singular
Strong's 7931: To settle down, abide, dwell

eternity,
עַד֙ (‘aḏ)
Noun - masculine singular
Strong's 5703: A, terminus, duration, advance, perpetuity

whose name
שְׁמ֔וֹ (šə·mōw)
Noun - masculine singular construct | third person masculine singular
Strong's 8034: A name

is Holy:
וְקָד֣וֹשׁ (wə·qā·ḏō·wōš)
Conjunctive waw | Adjective - masculine singular
Strong's 6918: Sacred, God, an angel, a saint, a sanctuary

“I dwell
אֶשְׁכּ֑וֹן (’eš·kō·wn)
Verb - Qal - Imperfect - first person common singular
Strong's 7931: To settle down, abide, dwell

in a high
מָר֥וֹם (mā·rō·wm)
Noun - masculine singular
Strong's 4791: Altitude

and holy place,
וְקָד֖וֹשׁ (wə·qā·ḏō·wōš)
Conjunctive waw | Adjective - masculine singular
Strong's 6918: Sacred, God, an angel, a saint, a sanctuary

and with
וְאֶת־ (wə·’eṯ-)
Conjunctive waw | Preposition
Strong's 854: Nearness, near, with, by, at, among

the oppressed
דַּכָּא֙ (dak·kā)
Noun - masculine singular
Strong's 1793: Contrite

and humble
וּשְׁפַל־ (ū·šə·p̄al-)
Conjunctive waw | Adjective - masculine singular construct
Strong's 8217: Depressed

of spirit,
ר֔וּחַ (rū·aḥ)
Noun - common singular
Strong's 7307: Wind, breath, exhalation, life, anger, unsubstantiality, a region of the sky, spirit

to restore
לְהַחֲיוֹת֙ (lə·ha·ḥă·yō·wṯ)
Preposition-l | Verb - Hifil - Infinitive construct
Strong's 2421: To live, to revive

the spirit
ר֣וּחַ (rū·aḥ)
Noun - common singular construct
Strong's 7307: Wind, breath, exhalation, life, anger, unsubstantiality, a region of the sky, spirit

of the lowly
שְׁפָלִ֔ים (šə·p̄ā·lîm)
Adjective - masculine plural
Strong's 8217: Depressed

and revive
וּֽלְהַחֲי֖וֹת (ū·lə·ha·ḥă·yō·wṯ)
Conjunctive waw, Preposition-l | Verb - Hifil - Infinitive construct
Strong's 2421: To live, to revive

the heart
לֵ֥ב (lêḇ)
Noun - masculine singular construct
Strong's 3820: The heart, the feelings, the will, the intellect, centre

of the contrite.
נִדְכָּאִֽים׃ (niḏ·kā·’îm)
Verb - Nifal - Participle - masculine plural
Strong's 1792: To crumble, to bruise

KJV Among the smooth stones of the stream is thy portion; they, they are thy lot: even to them hast thou poured a drink offering, thou hast offered a meat offering. Should I receive comfort in these?

NIV The idols among the smooth stones of the ravines are your portion; indeed, they are your lot. Yes, to them you have poured out drink offerings and offered grain offerings. In view of all this, should I relent?

ESV Among the smooth stones of the valley is your portion; they, they, are your lot; to them you have poured out a drink offering, you have brought a grain offering. Shall I relent for these things?

BSB Your portion is among the smooth stones of the valley; indeed, they are your lot. Even to them you have poured out a drink offering and offered a grain offering. Should I relent because of these?

NASB “Among the smooth stones of the ravine Is your portion, they are your lot; Even to them you have poured out a drink offering, You have made a grain offering. Should I relent of these things?

BST That is thy portion, this is thy lot: and to them hast thou poured forth drink-offerings, and to these hast thou offered meat-offerings. Shall I not therefore be angry for these things?

Alter Your share is in the stones of the wadi, it is they that are your portion. Even to them you poured libation, offered up grain offerings. Over these should I relent?

Who burn with lust 
   among the oaks
   under every verdant tree
Who slaughter your children in the valleys
   under the clefts of the rocks

Lust=your children
Who burn = who slaughter
Among=under
Oaks=verdant tree
Velleys=clefts or the rocks

Crossreference in Isaiah

It is used as fuel for burning; some of it he takes and warms himself, he kindles a fire and bakes bread. But he also fashions a god and worships it; he makes an idol and bows down to it. (Isaiah 44:15)

Half of the wood he burns in the fire; over it he prepares his meal, he roasts his meat and eats his fill. He also warms himself and says, “Ah! I am warm; I see the fire.” (Isaiah 44:16)

Who burn with lust 
   among the oaks
   under every verdant tree
Who slaughter your children in the valleys
   under the clefts of the rocks

Lust=your children
Who burn = who slaughter
Among=under
Oaks=verdant tree
Velleys=clefts or the rocks

Intertextuality - references across multiple books of scripture  

Lofty Mountain
Nevertheless, thou beholdest that the Gentiles who have gone forth out of captivity, and have been lifted up by the power of God above all other nations, upon the face of the land which is choice above all other lands (1 Nephi 13:30)

20 And the Gentiles are lifted up in the pride of their eyes, and have stumbled, because of the greatness of their stumbling block, that they have built up many churches; nevertheless, they put down the power and miracles of God, and preach up unto themselves their own wisdom and their own learning, that they may get gain and grind upon the face of the poor. (2 Nephi 26:20)

Because of pride, and because of false teachers, and false doctrine, their churches have become corrupted, and their churches are lifted up; because of pride they are puffed up. (2 Nephi 28:20). 

And it came to pass that the servant said unto his master: Is it not the loftiness of thy vineyard—have not the branches thereof overcome the roots which are good? And because the branches have overcome the roots thereof, behold they grew faster than the strength of the roots, taking strength unto themselves. Behold, I say, is not this the cause that the trees of thy vineyard have become corrupted? (Jacob 5:48)

And thus commandeth the Father that I should say unto you: At that day when the Gentiles shall sin against my gospel, and shall reject the fulness of my gospel, and shall be lifted up in the pride of their hearts above all nations, and above all the people of the whole earth, and shall be filled with all manner of lyings, and of deceits, and of mischiefs, and all manner of hypocrisy, and murders, and priestcrafts, and whoredoms, and of secret abominations; and if they shall do all those things, and shall reject the fulness of my gospel, behold, saith the Father, I will bring the fulness of my gospel from among them. (3 Nephi 16:10)

Smooth stones
Houses of God

Libiations
Drink offering, your service, or best. 
Libation in memory for the death https://en.wikipedia.org/wiki/Libation#Ancient_Israel

Grain offering
A grain offering is a type of sacrifice described in the Old Testament (Leviticus 2) that the Israelites offered to God. A grain offering would have most likely been one of wheat or barley, depending on what was available. While other sacrifices had very specific instructions from God as to how they were to be offered, the rules governing grain offerings had some flexibility. https://www.gotquestions.org/grain-offering.html

Avraham Gileadi
(57:15) As his people’s exemplar, Jehovah typifies all that his people may become. Having undergone a descent phase below all others (Isaiah 53:2-10), Jehovah merits an ascent phase above all others. Nevertheless, those who emulate him and grow in holiness may acquire his divine attributes. As Jehovah is “highly exalted” (ram wenissa’), for example (cf. Isaiah 6:1), so his servant becomes “highly exalted” (yarum wenissa’) (Isaiah 52:13; cf. 55:5). As Jehovah’s name is “sacred” or “holy,” so he endows his holy ones “with an everlasting name that shall not be cut off” (Isaiah 56:5; cf. 4:3; 62:12; 66:22).

As Jehovah “abides forever,” so his righteous people “inherit the earth forever” (Isaiah 60:21). As he “dwells on high in the holy place,” so those whom Jehovah exalts dwell on high (Isaiah 40:26) and live in the holy city (Isaiah 33:20; 52:1-2; 62:12). Because Jehovah’s dwelling with the “humble and lowly in spirit” is no less literal than his dwelling on high (cf. Isaiah 66:1), his regenerating them empowers them to ultimately “ascend as on eagles’ wings” (Isaiah 40:31) to live in his presence forever (Isaiah 23:18; 24:23; 40:26, 29; 60:14) and to view the earth from above (Isaiah 33:17; cf. 58:14).

Alter
crushed. Most translations render this as “contrite,” but the Hebrew dakaʾ is in the first instance a physical term: the condition of being pushed down. (Alter, Robert. The Hebrew Bible: A Translation with Commentary: Three-Volume Set (p. 1982). W. W. Norton & Company. Kindle Edition).

Rashi
“With the lofty and the holy ones”: I dwell, and thence I am with the crushed and the humble in spirit, upon whom I lower My Presence.

humble… crushed: Suffering from poverty and illnesses.

Ellicott's Commentary for English Readers
For thus saith the high and lofty . . .--The central truth for the comfort of God's people is that the infinitely Great One cares even for the infinitely little. The truth of the greatness of lowliness manifested in the life of Christ was but the reflection of the permanent law of the Divine government. The "high and holy place" is, of course, the heavenly temple, the "light inaccessible." The verse, as a whole, combines the truths of 2Chronicles 6:18, and Psalm 51:17.

Pulpit Commentary Donald Spence Jones
A PROMISE OF SALVATION TO THE HUMBLE AND PENITENT, WITH A FURTHER THREAT AGAINST THE WICKED. The prophet, in this portion of his discourse, whereof "comfort" is the key-note (Isaiah 40:1), can never continue threatening long without relapsing into a tone of tenderness and pity. He now sets against his long denunciation (in vers. 3-12) an ample promise (vers. 15-19), and against his brief encouragement (in vers. 13, 14) a short menace (vers. 20, 21). Verse 15. - For. The ground of the promise of salvation in ver. 15 is God's combined might and mercy, which are now set forth. The high and lofty One (comp. Isaiah 6:1, where the same words are translated "high and lifted up"). In God's loftiness are included at once his exalted majesty and his almighty power. He is "high" in himself, transcending thought, and "lofty" or "lifted up" in that he is absolute Lord of his creatures, and therefore high above them. That inhabiteth eternity. So the LXX., κατοικῶν τὸν αἰῶνα But the Hebrew is less abstract, and would perhaps be best translated "that liveth eternally." I dwell in the high and holy place. Solomon's "heaven of heavens" (1 Kings 8:27), which, however, "cannot contain him;" St. Paul's "light which no man can approach unto" (1 Timothy 6:16); Zechariah's "holy habitation" (Zechariah 2:13). With him also that is of a contrite - literally, crushed - and humble spirit. "Though the Lord be high, yet hath he respect unto the lowly "(Psalm 138:6); "He humbleth himself to consider the things that are in heaven and earth" (Psalm 113:6). He is not an Epicurean Deity, too far exalted above man to have any regard for him, or concern himself with man's welfare (see Job 22:12, 13). On the contrary, he condescends to "dwell with" man, only let man have a "humble" and "crushed," or "bruised," spirit. To revive the spirit of the humble. When God condescends to visit the contrite and humble spirit, the immediate effect is to comfort, console, revive. His presence is a well of life. springing up within the soul to everlasting life (John 4:14).

16 I will not contend forever, nor always be angry;
   the spirits and souls I have made would faint before me.

For
כִּ֣י (kî)
Conjunction
Strong's 3588: A relative conjunction

I will not
לֹ֤א (lō)
Adverb - Negative particle
Strong's 3808: Not, no

accuse you forever,
אָרִ֔יב (’ā·rîḇ)
Verb - Qal - Imperfect - first person common singular
Strong's 7378: To toss, grapple, to wrangle, controversy, to defend

nor will I
וְלֹ֥א (wə·lō)
Conjunctive waw | Adverb - Negative particle
Strong's 3808: Not, no

always
לָנֶ֖צַח (lā·ne·ṣaḥ)
Preposition-l | Noun - masculine singular
Strong's 5331: Eminence, enduring, everlastingness, perpetuity

be angry;
אֶקְּצ֑וֹף (’eq·qə·ṣō·wp̄)
Verb - Qal - Imperfect - first person common singular
Strong's 7107: To crack off, burst out in rage

for
כִּי־ (kî-)
Conjunction
Strong's 3588: A relative conjunction

then the spirit [of man]
ר֙וּחַ֙ (rū·aḥ)
Noun - common singular
Strong's 7307: Wind, breath, exhalation, life, anger, unsubstantiality, a region of the sky, spirit

would grow weak
יַֽעֲט֔וֹף (ya·‘ă·ṭō·wp̄)
Verb - Qal - Imperfect - third person masculine singular
Strong's 5848: To shroud, clothe, to languish

before Me,
מִלְּפָנַ֣י (mil·lə·p̄ā·nay)
Preposition-m, Preposition-l | Noun - masculine plural construct | first person common singular
Strong's 6440: The face

with the breath
וּנְשָׁמ֖וֹת (ū·nə·šā·mō·wṯ)
Conjunctive waw | Noun - feminine plural
Strong's 5397: A puff, wind, angry, vital breath, divine inspiration, intellect, an animal

of those
אֲנִ֥י (’ă·nî)
Pronoun - first person common singular
Strong's 589: I

I have made.
עָשִֽׂיתִי׃ (‘ā·śî·ṯî)
Verb - Qal - Perfect - first person common singular
Strong's 6213: To do, make

KJV Among the smooth stones of the stream is thy portion; they, they are thy lot: even to them hast thou poured a drink offering, thou hast offered a meat offering. Should I receive comfort in these?

NIV The idols among the smooth stones of the ravines are your portion; indeed, they are your lot. Yes, to them you have poured out drink offerings and offered grain offerings. In view of all this, should I relent?

ESV Among the smooth stones of the valley is your portion; they, they, are your lot; to them you have poured out a drink offering, you have brought a grain offering. Shall I relent for these things?

BSB Your portion is among the smooth stones of the valley; indeed, they are your lot. Even to them you have poured out a drink offering and offered a grain offering. Should I relent because of these?

NASB “Among the smooth stones of the ravine Is your portion, they are your lot; Even to them you have poured out a drink offering, You have made a grain offering. Should I relent of these things?

BST That is thy portion, this is thy lot: and to them hast thou poured forth drink-offerings, and to these hast thou offered meat-offerings. Shall I not therefore be angry for these things?

Alter Your share is in the stones of the wadi, it is they that are your portion. Even to them you poured libation, offered up grain offerings. Over these should I relent?

Who burn with lust 
   among the oaks
   under every verdant tree
Who slaughter your children in the valleys
   under the clefts of the rocks

Lust=your children
Who burn = who slaughter
Among=under
Oaks=verdant tree
Velleys=clefts or the rocks

Crossreference in Isaiah

It is used as fuel for burning; some of it he takes and warms himself, he kindles a fire and bakes bread. But he also fashions a god and worships it; he makes an idol and bows down to it. (Isaiah 44:15)

Half of the wood he burns in the fire; over it he prepares his meal, he roasts his meat and eats his fill. He also warms himself and says, “Ah! I am warm; I see the fire.” (Isaiah 44:16)

Who burn with lust 
   among the oaks
   under every verdant tree
Who slaughter your children in the valleys
   under the clefts of the rocks

Lust=your children
Who burn = who slaughter
Among=under
Oaks=verdant tree
Velleys=clefts or the rocks

Intertextuality - references across multiple books of scripture  

Lofty Mountain
Nevertheless, thou beholdest that the Gentiles who have gone forth out of captivity, and have been lifted up by the power of God above all other nations, upon the face of the land which is choice above all other lands (1 Nephi 13:30)

20 And the Gentiles are lifted up in the pride of their eyes, and have stumbled, because of the greatness of their stumbling block, that they have built up many churches; nevertheless, they put down the power and miracles of God, and preach up unto themselves their own wisdom and their own learning, that they may get gain and grind upon the face of the poor. (2 Nephi 26:20)

Because of pride, and because of false teachers, and false doctrine, their churches have become corrupted, and their churches are lifted up; because of pride they are puffed up. (2 Nephi 28:20). 

And it came to pass that the servant said unto his master: Is it not the loftiness of thy vineyard—have not the branches thereof overcome the roots which are good? And because the branches have overcome the roots thereof, behold they grew faster than the strength of the roots, taking strength unto themselves. Behold, I say, is not this the cause that the trees of thy vineyard have become corrupted? (Jacob 5:48)

And thus commandeth the Father that I should say unto you: At that day when the Gentiles shall sin against my gospel, and shall reject the fulness of my gospel, and shall be lifted up in the pride of their hearts above all nations, and above all the people of the whole earth, and shall be filled with all manner of lyings, and of deceits, and of mischiefs, and all manner of hypocrisy, and murders, and priestcrafts, and whoredoms, and of secret abominations; and if they shall do all those things, and shall reject the fulness of my gospel, behold, saith the Father, I will bring the fulness of my gospel from among them. (3 Nephi 16:10)

Smooth stones
Houses of God

Libiations
Drink offering, your service, or best. 
Libation in memory for the death https://en.wikipedia.org/wiki/Libation#Ancient_Israel

Grain offering
A grain offering is a type of sacrifice described in the Old Testament (Leviticus 2) that the Israelites offered to God. A grain offering would have most likely been one of wheat or barley, depending on what was available. While other sacrifices had very specific instructions from God as to how they were to be offered, the rules governing grain offerings had some flexibility. https://www.gotquestions.org/grain-offering.html

Avraham Gileadi
Although Jehovah does contend and get angry with his people when they transgress, he doesn’t do so “forever” or “always” as all are not on the same spiritual level (Isaiah 12:1; 10:25; 60:10; 64:9). Because he deals with people according to what they are empowered to endure, he expects more from those in higher categories than from those lower. And yet, when people’s wickedness reaches a surfeit, as it did before the Flood, his spirit ceases to strive with man and his judgments follow (Genesis 6:1-13; cf. Isaiah 54:9; 63:1-6). Jehovah suspends his mercy until his justice achieves the desired effect.

Alter
The life-breath—it is I Who made it. The proposed understanding of this verse is as follows: a spirit may be on the point of failing, but I, God, as the Creator of all spirits, will show compassion and revive it. (Alter, Robert. The Hebrew Bible: A Translation with Commentary: Three-Volume Set (p. 1982). W. W. Norton & Company. Kindle Edition).

Rashi
For I will not contend forever: If I bring afflictions upon a person, My contention with him is not for a long time, neither is My anger forever.

when a spirit from before Me humbles itself: Heb. יַעֲטוֹף. When the spirit of man, which is from before Me, humbles itself, confesses and humbles itself because of its betrayal. Comp. (Lam. 2:19) “humbled (הָעֲטוּפִים) with hunger”, “when the small child and the suckling are humbled (בֵּעָטֵף).” And the souls which I made.

when a spirit from before Me: Heb. כִּי. This instance of the word כִּי is used as an expression of “when.” Comp. (infra 58:7) “When you see (כִּי תִרְאֶה);” (Deut. 26:1) “When you come (כִּי תָבוֹא).” That is to say, when his spirit is humbled, and he is humbled, I terminate My quarrel and My anger from upon him.

Ellicott's Commentary for English Readers
(16) I will not contend for ever . . .--The words come as a message of comfort to the penitent who is still bearing the chastisement of his sins. The time during which God "contends" with him as an accuser and a judge has its limits. Were it not so. the souls which he had made would be utterly consumed, and His purpose in creation would be frustrated. The words seem like an echo of Genesis 6:3; Genesis 8:21. (Comp. Psalm 103:9-10).

Pulpit Commentary Donald Spence Jones
Verse 16. - I will not contend for ever. God "will not always chide, neither will he keep his anger for ever" (Psalm 103:9). If he were "extreme to mark what is done amiss," none could abide it (Psalm 130:3). He remits somewhat, therefore, from the claims of strict justice, and is content to take lower ground. Were it otherwise, man's spirit should fail before him. Man, i.e., would be utterly unable to justify himself, and would faint and fade away before the Divine fury. The souls which God has made would, one and all, perish. He, however, has not made them for this purpose, but that they should live (Deuteronomy 30:19; Ezekiel 18:31); and has therefore devised for them a way of salvation (see Isaiah 53:5-10).

17 By his sin of covetousness I was provoked;
   I struck him and hid my face in anger
   when he strayed by following the ways of his heart.

I was enraged
קָצַ֥פְתִּי (qā·ṣap̄·tî)
Verb - Qal - Perfect - first person common singular
Strong's 7107: To crack off, burst out in rage

by his sinful
בַּעֲוֺ֥ן (ba·‘ă·wōn)
Preposition-b | Noun - common singular construct
Strong's 5771: Iniquity, guilt, punishment for iniquity

greed,
בִּצְע֛וֹ (biṣ·‘ōw)
Noun - masculine singular construct | third person masculine singular
Strong's 1215: Gain made by violence, unjust gain, profit

so I struck him
וְאַכֵּ֖הוּ (wə·’ak·kê·hū)
Conjunctive waw | Verb - Hifil - Conjunctive imperfect - first person common singular | third person masculine singular
Strong's 5221: To strike

and hid [My face]
הַסְתֵּ֣ר (has·têr)
Verb - Hifil - Infinitive absolute
Strong's 5641: To hide, conceal

in anger;
וְאֶקְצֹ֑ף (wə·’eq·ṣōp̄)
Conjunctive waw | Verb - Qal - Conjunctive imperfect - first person common singular
Strong's 7107: To crack off, burst out in rage

yet he kept
וַיֵּ֥לֶךְ (way·yê·leḵ)
Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine singular
Strong's 1980: To go, come, walk

turning back
שׁוֹבָ֖ב (šō·w·ḇāḇ)
Adjective - masculine singular
Strong's 7726: Turning back, recusant, apostate

to the desires
בְּדֶ֥רֶךְ (bə·ḏe·reḵ)
Preposition-b | Noun - common singular construct
Strong's 1870: A road, a course of life, mode of action

of his heart.
לִבּֽוֹ׃ (lib·bōw)
Noun - masculine singular construct | third person masculine singular
Strong's 3820: The heart, the feelings, the will, the intellect, centre

KJV Among the smooth stones of the stream is thy portion; they, they are thy lot: even to them hast thou poured a drink offering, thou hast offered a meat offering. Should I receive comfort in these?

NIV The idols among the smooth stones of the ravines are your portion; indeed, they are your lot. Yes, to them you have poured out drink offerings and offered grain offerings. In view of all this, should I relent?

ESV Among the smooth stones of the valley is your portion; they, they, are your lot; to them you have poured out a drink offering, you have brought a grain offering. Shall I relent for these things?

BSB Your portion is among the smooth stones of the valley; indeed, they are your lot. Even to them you have poured out a drink offering and offered a grain offering. Should I relent because of these?

NASB “Among the smooth stones of the ravine Is your portion, they are your lot; Even to them you have poured out a drink offering, You have made a grain offering. Should I relent of these things?

BST That is thy portion, this is thy lot: and to them hast thou poured forth drink-offerings, and to these hast thou offered meat-offerings. Shall I not therefore be angry for these things?

Alter Your share is in the stones of the wadi, it is they that are your portion. Even to them you poured libation, offered up grain offerings. Over these should I relent?

Who burn with lust 
   among the oaks
   under every verdant tree
Who slaughter your children in the valleys
   under the clefts of the rocks

Lust=your children
Who burn = who slaughter
Among=under
Oaks=verdant tree
Velleys=clefts or the rocks

Crossreference in Isaiah

It is used as fuel for burning; some of it he takes and warms himself, he kindles a fire and bakes bread. But he also fashions a god and worships it; he makes an idol and bows down to it. (Isaiah 44:15)

Half of the wood he burns in the fire; over it he prepares his meal, he roasts his meat and eats his fill. He also warms himself and says, “Ah! I am warm; I see the fire.” (Isaiah 44:16)

Who burn with lust 
   among the oaks
   under every verdant tree
Who slaughter your children in the valleys
   under the clefts of the rocks

Lust=your children
Who burn = who slaughter
Among=under
Oaks=verdant tree
Velleys=clefts or the rocks

Intertextuality - references across multiple books of scripture  

Lofty Mountain
Nevertheless, thou beholdest that the Gentiles who have gone forth out of captivity, and have been lifted up by the power of God above all other nations, upon the face of the land which is choice above all other lands (1 Nephi 13:30)

20 And the Gentiles are lifted up in the pride of their eyes, and have stumbled, because of the greatness of their stumbling block, that they have built up many churches; nevertheless, they put down the power and miracles of God, and preach up unto themselves their own wisdom and their own learning, that they may get gain and grind upon the face of the poor. (2 Nephi 26:20)

Because of pride, and because of false teachers, and false doctrine, their churches have become corrupted, and their churches are lifted up; because of pride they are puffed up. (2 Nephi 28:20). 

And it came to pass that the servant said unto his master: Is it not the loftiness of thy vineyard—have not the branches thereof overcome the roots which are good? And because the branches have overcome the roots thereof, behold they grew faster than the strength of the roots, taking strength unto themselves. Behold, I say, is not this the cause that the trees of thy vineyard have become corrupted? (Jacob 5:48)

And thus commandeth the Father that I should say unto you: At that day when the Gentiles shall sin against my gospel, and shall reject the fulness of my gospel, and shall be lifted up in the pride of their hearts above all nations, and above all the people of the whole earth, and shall be filled with all manner of lyings, and of deceits, and of mischiefs, and all manner of hypocrisy, and murders, and priestcrafts, and whoredoms, and of secret abominations; and if they shall do all those things, and shall reject the fulness of my gospel, behold, saith the Father, I will bring the fulness of my gospel from among them. (3 Nephi 16:10)

Smooth stones
Houses of God

Libiations
Drink offering, your service, or best. 
Libation in memory for the death https://en.wikipedia.org/wiki/Libation#Ancient_Israel

Grain offering
A grain offering is a type of sacrifice described in the Old Testament (Leviticus 2) that the Israelites offered to God. A grain offering would have most likely been one of wheat or barley, depending on what was available. While other sacrifices had very specific instructions from God as to how they were to be offered, the rules governing grain offerings had some flexibility. https://www.gotquestions.org/grain-offering.html

Avraham Gileadi
Because Jehovah’s servant, like Moses (Numbers 20:7-12), too, transgresses, Jehovah is initially displeased with him. Still, the servant’s role as a proxy savior of Jehovah’s people under the terms of the Davidic Covenant requires that he answers for their disloyalties, not just his own. Jehovah’s “striking” his servant—which forms a part of his descent phase before Jehovah empowers him—takes the form of the servant’s being “marred beyond human likeness” by his enemies (Isaiah 52:14). But Jehovah “heals him” when the price of his own and his people’s deliverance from destruction is paid.
Isaiah’s paralleling the servant’s “covetousness” with the phrase “when he strayed by following the ways of his heart” identifies one as synonymous with the other. God’s prohibition of covetousness is one of the Ten Commandments: “You shall not covet your neighbor’s house or your neighbor’s wife, his manservant or maidservant, neither his ox nor ass or anything of your neighbor” (Exodus 20:17; Deuteronomy 5:21). Because covetousness is a form of idolatry (Colossians 3:5)—of wanting something that is contrary to God’s will—it is shortsighted, distrusting of God, and self-destructive.

A reversal of circumstances for Jehovah’s servant and his disciples occurs when the servant repents and fulfills his savior role (Isaiah 49:5-9; 55:3-5; 61:1-3). Those at home and those abroad who “partake of the fruit of the lips”—who receive Jehovah’s word as his servant reveals it (Isaiah 41:27; 48:16; 50:4, 10; 52:15; 55:4)—inherit “peace,” while the wicked, who reject Jehovah’s word (Isaiah 28:14, 22; 30:12; 42:18-24; 65:12; 66:4), inherit “no peace.” Emulating the archtyrant—the chaotic Sea that is stirred up against Jehovah’s people (Isaiah 5:30; 17:12; 37:23, 28)—they find no rest.

Alter
fruit of the lips. This appears to be a kenning for “speech,” though it does not occur elsewhere. The idea is that God, the Creator of the faculty of speech, has the power to pronounce these healing words of peace.
(Alter, Robert. The Hebrew Bible: A Translation with Commentary: Three-Volume Set (p. 1982). W. W. Norton & Company. Kindle Edition).

Rashi
For the iniquity of his thievery: Heb. בִּצְעוֹ, his thievery.

I became wroth: at the beginning and I smote him, always hiding My face from his distress and I was wroth for he went rebelliously in the way of his heart. Transpose the verse and explain it thus: For the iniquity of his thievery and the fact that he went rebelliously in the way of his heart, I became wroth and smote him.

Ellicott's Commentary for English Readers
(17) For the iniquity of his covetousness . . .--Literally, of his gain. This was the root-evil, out of which all others sprang (Jeremiah 6:13; Ezekiel 33:31; 1Timothy 6:10), and for this, therefore, a sharp chastisement was needed that men might learn what their true wealth consisted in. The last clause may either state the guilt Which caused the wrath, or paint the obduracy which went on doing evil in spite of it.

Pulpit Commentary Donald Spence Jones
For the iniquity of his covetousness was I wroth. Among the sins that angered God most against the Jews of the later kingdom of Judah was their covetousness - that desire of unjust gain which led them continually to oppress their weaker brethren, to remove their neighbours' landmarks, to harass them with lawsuits, to obtain from the courts corrupt judgments against them, and so to strip them of their inheritances (see Isaiah 1:15-23; Isaiah 3:5, 14, 15; Isaiah 5:8, 23; Jeremiah 6:13; Ezekiel 33:31, etc.). This was far from being their only sin; but it was their besetting sin, and it led on to a number of others. It would seem even to have been the principal cause of those judicial murders with which they are so constantly taxed by the prophets (Isaiah 1:15, 21: 33:15; 59:3; Jeremiah 2:34; Jeremiah 19:4; Ezekiel 7:23; Ezekiel 11:6; Hosea 4:2; Micah 3:10; Micah 7:2, etc.). Isaiah selects the sin of covetousness here, as typical or representative of the entire class of Judah's besetting sins - the most striking indication of that alienation of their hearts from God, which constituted their real guilt, and was the true cause of their punishment. And smote him. The form of the verb marks repeated action. God gave Judah many warning's before the final catastrophe. He punished Judah by the hand of Sargon, by that of Sennacherib (2 Kings 18:14-16), by that of Manasseh (2 Chronicles 33:11), by that of Pharaoh-Necho (2 Chronicles 35:20-24), by that of the Syrians, the Moabites and the Ammonites (2 Kings 24:2), and others, during the hundred and forty years which intervened between the accession of Hezekiah and the completion of the Captivity.

18 Yet I have seen his conduct and I will heal him;
   I will guide him and amply console him
   and those who mourn for him,

I have seen
רָאִ֖יתִי (rā·’î·ṯî)
Verb - Qal - Perfect - first person common singular
Strong's 7200: To see

his ways,
דְּרָכָ֥יו (də·rā·ḵāw)
Noun - common plural construct | third person masculine singular
Strong's 1870: A road, a course of life, mode of action

but I will heal him;
וְאֶרְפָּאֵ֑הוּ (wə·’er·pā·’ê·hū)
Conjunctive waw | Verb - Qal - Conjunctive imperfect - first person common singular | third person masculine singular
Strong's 7495: To mend, to cure

I will guide him
וְאַנְחֵ֕הוּ (wə·’an·ḥê·hū)
Conjunctive waw | Verb - Hifil - Conjunctive imperfect - first person common singular | third person masculine singular
Strong's 5148: To guide, to transport

and restore
וַאֲשַׁלֵּ֧ם (wa·’ă·šal·lêm)
Conjunctive waw | Verb - Piel - Conjunctive imperfect - first person common singular
Strong's 7999: To be safe, to be, completed, to be friendly, to reciprocate

comfort
נִֽחֻמִ֛ים (ni·ḥu·mîm)
Noun - masculine plural
Strong's 5150: Comfort, compassion

to him
ל֖וֹ (lōw)
Preposition | third person masculine singular
Strong's Hebrew

and his mourners,
וְלַאֲבֵלָֽיו׃ (wə·la·’ă·ḇê·lāw)
Conjunctive waw, Preposition-l | Adjective - masculine plural construct | third person masculine singular
Strong's 57: Lamenting

KJV Among the smooth stones of the stream is thy portion; they, they are thy lot: even to them hast thou poured a drink offering, thou hast offered a meat offering. Should I receive comfort in these?

NIV The idols among the smooth stones of the ravines are your portion; indeed, they are your lot. Yes, to them you have poured out drink offerings and offered grain offerings. In view of all this, should I relent?

ESV Among the smooth stones of the valley is your portion; they, they, are your lot; to them you have poured out a drink offering, you have brought a grain offering. Shall I relent for these things?

BSB Your portion is among the smooth stones of the valley; indeed, they are your lot. Even to them you have poured out a drink offering and offered a grain offering. Should I relent because of these?

NASB “Among the smooth stones of the ravine Is your portion, they are your lot; Even to them you have poured out a drink offering, You have made a grain offering. Should I relent of these things?

BST That is thy portion, this is thy lot: and to them hast thou poured forth drink-offerings, and to these hast thou offered meat-offerings. Shall I not therefore be angry for these things?

Alter Your share is in the stones of the wadi, it is they that are your portion. Even to them you poured libation, offered up grain offerings. Over these should I relent?

Who burn with lust 
   among the oaks
   under every verdant tree
Who slaughter your children in the valleys
   under the clefts of the rocks

Lust=your children
Who burn = who slaughter
Among=under
Oaks=verdant tree
Velleys=clefts or the rocks

Crossreference in Isaiah

It is used as fuel for burning; some of it he takes and warms himself, he kindles a fire and bakes bread. But he also fashions a god and worships it; he makes an idol and bows down to it. (Isaiah 44:15)

Half of the wood he burns in the fire; over it he prepares his meal, he roasts his meat and eats his fill. He also warms himself and says, “Ah! I am warm; I see the fire.” (Isaiah 44:16)

Who burn with lust 
   among the oaks
   under every verdant tree
Who slaughter your children in the valleys
   under the clefts of the rocks

Lust=your children
Who burn = who slaughter
Among=under
Oaks=verdant tree
Velleys=clefts or the rocks

Intertextuality - references across multiple books of scripture  

Lofty Mountain
Nevertheless, thou beholdest that the Gentiles who have gone forth out of captivity, and have been lifted up by the power of God above all other nations, upon the face of the land which is choice above all other lands (1 Nephi 13:30)

20 And the Gentiles are lifted up in the pride of their eyes, and have stumbled, because of the greatness of their stumbling block, that they have built up many churches; nevertheless, they put down the power and miracles of God, and preach up unto themselves their own wisdom and their own learning, that they may get gain and grind upon the face of the poor. (2 Nephi 26:20)

Because of pride, and because of false teachers, and false doctrine, their churches have become corrupted, and their churches are lifted up; because of pride they are puffed up. (2 Nephi 28:20). 

And it came to pass that the servant said unto his master: Is it not the loftiness of thy vineyard—have not the branches thereof overcome the roots which are good? And because the branches have overcome the roots thereof, behold they grew faster than the strength of the roots, taking strength unto themselves. Behold, I say, is not this the cause that the trees of thy vineyard have become corrupted? (Jacob 5:48)

And thus commandeth the Father that I should say unto you: At that day when the Gentiles shall sin against my gospel, and shall reject the fulness of my gospel, and shall be lifted up in the pride of their hearts above all nations, and above all the people of the whole earth, and shall be filled with all manner of lyings, and of deceits, and of mischiefs, and all manner of hypocrisy, and murders, and priestcrafts, and whoredoms, and of secret abominations; and if they shall do all those things, and shall reject the fulness of my gospel, behold, saith the Father, I will bring the fulness of my gospel from among them. (3 Nephi 16:10)

Smooth stones
Houses of God

Libiations
Drink offering, your service, or best. 
Libation in memory for the death https://en.wikipedia.org/wiki/Libation#Ancient_Israel

Grain offering
A grain offering is a type of sacrifice described in the Old Testament (Leviticus 2) that the Israelites offered to God. A grain offering would have most likely been one of wheat or barley, depending on what was available. While other sacrifices had very specific instructions from God as to how they were to be offered, the rules governing grain offerings had some flexibility. https://www.gotquestions.org/grain-offering.html

Rashi
I saw his ways: when he humbled himself before Me, when troubles befell him.

and I will heal him, and I will lead him: Heb. וְאַנְחֵהוּ. I will lead him in the way of healing. Alternatively, וְאַנְחֵהוּ is an expression of rest and tranquility.

him and his mourners: to those who are troubled over him.

Ellicott's Commentary for English Readers
(18) I have seen his ways . . .--The words have been interpreted: (1) of the evil ways described in the previous verse; (2) of the way of repentance into which Israel had been led by chastisement. (1) seems most in harmony with the context. The paths had been rough and thorny, but Jehovah presents Himself as the Healer to those who had been wounded by them, and leads them into a better way. The "mourners" are those who have been touched as with the "godly sorrow" of 2Corinthians 7:10-11.

Pulpit Commentary Donald Spence Jones
Verse 18. - I have seen his ways, and will heal him. God had seen the wanderings of his people in perverse ways, and his heart had been touched with pity thereat. The good Shepherd follows and recalls the wanderers of the flock. When they have suffered hurt he "heals" them. He is willing to "lead" them also - to go before them, and show them the way that they should walk in (Isaiah 49:10; Ezekiel 34:11-16), and "restore comforts" to them, especially to such of them as have begun to "mourn" over their perversity.

19 who partakee of the fruit of the lips:
   Peace, wellbeing, to those far off
and to those who are near,
   says Jehovah who heals him.

bringing
בּוֹרֵ֖א (bō·w·rê)
Verb - Qal - Participle - masculine singular
Strong's 1254: To create, to cut down, select, feed

praise
נִ֣יב (nîḇ)
Noun - masculine singular
Strong's 5108: Produce

to their lips.
שְׂפָתָ֑יִם (śə·p̄ā·ṯā·yim)
Noun - fd
Strong's 8193: The lip, language, a margin

“Peace,
שָׁל֨וֹם ׀ (šā·lō·wm)
Noun - masculine singular
Strong's 7965: Safe, well, happy, friendly, welfare, health, prosperity, peace

peace
שָׁל֜וֹם (šā·lō·wm)
Noun - masculine singular
Strong's 7965: Safe, well, happy, friendly, welfare, health, prosperity, peace

to those far
לָרָח֧וֹק (lā·rā·ḥō·wq)
Preposition-l, Article | Adjective - masculine singular
Strong's 7350: Remote, of place, time, precious

and near,”
וְלַקָּר֛וֹב (wə·laq·qā·rō·wḇ)
Conjunctive waw, Preposition-l, Article | Adjective - masculine singular
Strong's 7138: Near

says
אָמַ֥ר (’ā·mar)
Verb - Qal - Perfect - third person masculine singular
Strong's 559: To utter, say

the LORD,
יְהוָ֖ה (Yah·weh)
Noun - proper - masculine singular
Strong's 3068: LORD -- the proper name of the God of Israel

“and I will heal them.”
וּרְפָאתִֽיו׃ (ū·rə·p̄ā·ṯîw)
Conjunctive waw | Verb - Qal - Conjunctive perfect - first person common singular | third person masculine singular
Strong's 7495: To mend, to cure

KJV Among the smooth stones of the stream is thy portion; they, they are thy lot: even to them hast thou poured a drink offering, thou hast offered a meat offering. Should I receive comfort in these?

NIV The idols among the smooth stones of the ravines are your portion; indeed, they are your lot. Yes, to them you have poured out drink offerings and offered grain offerings. In view of all this, should I relent?

ESV Among the smooth stones of the valley is your portion; they, they, are your lot; to them you have poured out a drink offering, you have brought a grain offering. Shall I relent for these things?

BSB Your portion is among the smooth stones of the valley; indeed, they are your lot. Even to them you have poured out a drink offering and offered a grain offering. Should I relent because of these?

NASB “Among the smooth stones of the ravine Is your portion, they are your lot; Even to them you have poured out a drink offering, You have made a grain offering. Should I relent of these things?

BST That is thy portion, this is thy lot: and to them hast thou poured forth drink-offerings, and to these hast thou offered meat-offerings. Shall I not therefore be angry for these things?

Alter Your share is in the stones of the wadi, it is they that are your portion. Even to them you poured libation, offered up grain offerings. Over these should I relent?

Who burn with lust 
   among the oaks
   under every verdant tree
Who slaughter your children in the valleys
   under the clefts of the rocks

Lust=your children
Who burn = who slaughter
Among=under
Oaks=verdant tree
Velleys=clefts or the rocks

Crossreference in Isaiah

It is used as fuel for burning; some of it he takes and warms himself, he kindles a fire and bakes bread. But he also fashions a god and worships it; he makes an idol and bows down to it. (Isaiah 44:15)

Half of the wood he burns in the fire; over it he prepares his meal, he roasts his meat and eats his fill. He also warms himself and says, “Ah! I am warm; I see the fire.” (Isaiah 44:16)

Who burn with lust 
   among the oaks
   under every verdant tree
Who slaughter your children in the valleys
   under the clefts of the rocks

Lust=your children
Who burn = who slaughter
Among=under
Oaks=verdant tree
Velleys=clefts or the rocks

Intertextuality - references across multiple books of scripture  

Lofty Mountain
Nevertheless, thou beholdest that the Gentiles who have gone forth out of captivity, and have been lifted up by the power of God above all other nations, upon the face of the land which is choice above all other lands (1 Nephi 13:30)

20 And the Gentiles are lifted up in the pride of their eyes, and have stumbled, because of the greatness of their stumbling block, that they have built up many churches; nevertheless, they put down the power and miracles of God, and preach up unto themselves their own wisdom and their own learning, that they may get gain and grind upon the face of the poor. (2 Nephi 26:20)

Because of pride, and because of false teachers, and false doctrine, their churches have become corrupted, and their churches are lifted up; because of pride they are puffed up. (2 Nephi 28:20). 

And it came to pass that the servant said unto his master: Is it not the loftiness of thy vineyard—have not the branches thereof overcome the roots which are good? And because the branches have overcome the roots thereof, behold they grew faster than the strength of the roots, taking strength unto themselves. Behold, I say, is not this the cause that the trees of thy vineyard have become corrupted? (Jacob 5:48)

And thus commandeth the Father that I should say unto you: At that day when the Gentiles shall sin against my gospel, and shall reject the fulness of my gospel, and shall be lifted up in the pride of their hearts above all nations, and above all the people of the whole earth, and shall be filled with all manner of lyings, and of deceits, and of mischiefs, and all manner of hypocrisy, and murders, and priestcrafts, and whoredoms, and of secret abominations; and if they shall do all those things, and shall reject the fulness of my gospel, behold, saith the Father, I will bring the fulness of my gospel from among them. (3 Nephi 16:10)

Smooth stones
Houses of God

Libiations
Drink offering, your service, or best. 
Libation in memory for the death https://en.wikipedia.org/wiki/Libation#Ancient_Israel

Grain offering
A grain offering is a type of sacrifice described in the Old Testament (Leviticus 2) that the Israelites offered to God. A grain offering would have most likely been one of wheat or barley, depending on what was available. While other sacrifices had very specific instructions from God as to how they were to be offered, the rules governing grain offerings had some flexibility. https://www.gotquestions.org/grain-offering.html

Rashi
[I] create the speech of the lips: I create for him a new manner of speech. In contrast to the trouble that befell him, and everyone was degrading him, they will call, “Peace, peace.”

to the far and to the near: Both are equal; he who aged and was accustomed to My Torah and My worship from his youth, and he who drew near now, just recently to repent of his evil way. Said the Lord, “I will heal him of his malady and of his sins.”

Ellicott's Commentary for English Readers
(19) The fruit of the lips . . .--The words point primarily to the praise and thanksgiving of the pardoned penitent (comp. Hosea 14:2; Hebrews 13:15), but include also all true utterances of the wise of heart (Proverbs 10:31). All these alike have their origin in the creative fiat of Jehovah, which proclaims "peace" (i.e., salvation) to all, whether near or far, Jews in Jerusalem, or Jews in exile, or (as in Ephesians 2:17) the Gentiles whose distance was that of spiritual remoteness. The message of healing is for all.

Pulpit Commentary Donald Spence Jones
Verse 19. - I create the fruit of the lips; literally, creating the fruit of the lips. The clause is best attached to the preceding verse. By his tender treatment of the wanderers, God brings forth fruit from their lips in the shape of praise and thanksgiving. Peace, peace; or, perfect peace, as in Isaiah 26:3. Judah's prophets were apt to say to her, "Peace, peace," when there was no peace (Jeremiah 6:14; Jeremiah 8:11; Ezekiel 13:10). Isaiah is now commissioned to give the promise from the mouth of God (comp. John 14:27; John 20:21, 26). To him that is far off, and to him that is near; i.e. either "to both the Gentiles and the Jews," or "to both the scattered members of the Jewish body" (Isaiah 11:11; Isaiah 43:5, 6) "and the collected nation in Canaan."

20 But the wicked are like the raging Sea,
   unable to rest,
   whose waters heave up mire and mud:

But the wicked
וְהָרְשָׁעִ֖ים (wə·hā·rə·šā·‘îm)
Conjunctive waw, Article | Adjective - masculine plural
Strong's 7563: Wrong, an, bad person

are like the storm-tossed
נִגְרָ֑שׁ (niḡ·rāš)
Verb - Nifal - Participle - masculine singular
Strong's 1644: To drive out from a, possession, to expatriate, divorce

sea,
כַּיָּ֣ם (kay·yām)
Preposition-k, Article | Noun - masculine singular
Strong's 3220: A sea, the Mediterranean Sea, large river, an artifical basin

for
כִּ֤י (kî)
Conjunction
Strong's 3588: A relative conjunction

it cannot
לֹ֣א (lō)
Adverb - Negative particle
Strong's 3808: Not, no

be still,
הַשְׁקֵט֙ (haš·qêṭ)
Verb - Hifil - Infinitive absolute
Strong's 8252: To be quiet or undisturbed

and its waves
מֵימָ֖יו (mê·māw)
Noun - masculine plural construct | third person masculine singular
Strong's 4325: Water, juice, urine, semen

churn up
וַיִּגְרְשׁ֥וּ (way·yiḡ·rə·šū)
Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine plural
Strong's 1644: To drive out from a, possession, to expatriate, divorce

mire
רֶ֥פֶשׁ (re·p̄eš)
Noun - masculine singular
Strong's 7516: Mire

and muck.
וָטִֽיט׃ (wā·ṭîṭ)
Conjunctive waw | Noun - masculine singular
Strong's 2916: Mud, clay, calamity

KJV Among the smooth stones of the stream is thy portion; they, they are thy lot: even to them hast thou poured a drink offering, thou hast offered a meat offering. Should I receive comfort in these?

NIV The idols among the smooth stones of the ravines are your portion; indeed, they are your lot. Yes, to them you have poured out drink offerings and offered grain offerings. In view of all this, should I relent?

ESV Among the smooth stones of the valley is your portion; they, they, are your lot; to them you have poured out a drink offering, you have brought a grain offering. Shall I relent for these things?

BSB Your portion is among the smooth stones of the valley; indeed, they are your lot. Even to them you have poured out a drink offering and offered a grain offering. Should I relent because of these?

NASB “Among the smooth stones of the ravine Is your portion, they are your lot; Even to them you have poured out a drink offering, You have made a grain offering. Should I relent of these things?

BST That is thy portion, this is thy lot: and to them hast thou poured forth drink-offerings, and to these hast thou offered meat-offerings. Shall I not therefore be angry for these things?

Alter Your share is in the stones of the wadi, it is they that are your portion. Even to them you poured libation, offered up grain offerings. Over these should I relent?

Who burn with lust 
   among the oaks
   under every verdant tree
Who slaughter your children in the valleys
   under the clefts of the rocks

Lust=your children
Who burn = who slaughter
Among=under
Oaks=verdant tree
Velleys=clefts or the rocks

Crossreference in Isaiah

It is used as fuel for burning; some of it he takes and warms himself, he kindles a fire and bakes bread. But he also fashions a god and worships it; he makes an idol and bows down to it. (Isaiah 44:15)

Half of the wood he burns in the fire; over it he prepares his meal, he roasts his meat and eats his fill. He also warms himself and says, “Ah! I am warm; I see the fire.” (Isaiah 44:16)

Who burn with lust 
   among the oaks
   under every verdant tree
Who slaughter your children in the valleys
   under the clefts of the rocks

Lust=your children
Who burn = who slaughter
Among=under
Oaks=verdant tree
Velleys=clefts or the rocks

Intertextuality - references across multiple books of scripture  

Lofty Mountain
Nevertheless, thou beholdest that the Gentiles who have gone forth out of captivity, and have been lifted up by the power of God above all other nations, upon the face of the land which is choice above all other lands (1 Nephi 13:30)

20 And the Gentiles are lifted up in the pride of their eyes, and have stumbled, because of the greatness of their stumbling block, that they have built up many churches; nevertheless, they put down the power and miracles of God, and preach up unto themselves their own wisdom and their own learning, that they may get gain and grind upon the face of the poor. (2 Nephi 26:20)

Because of pride, and because of false teachers, and false doctrine, their churches have become corrupted, and their churches are lifted up; because of pride they are puffed up. (2 Nephi 28:20). 

And it came to pass that the servant said unto his master: Is it not the loftiness of thy vineyard—have not the branches thereof overcome the roots which are good? And because the branches have overcome the roots thereof, behold they grew faster than the strength of the roots, taking strength unto themselves. Behold, I say, is not this the cause that the trees of thy vineyard have become corrupted? (Jacob 5:48)

And thus commandeth the Father that I should say unto you: At that day when the Gentiles shall sin against my gospel, and shall reject the fulness of my gospel, and shall be lifted up in the pride of their hearts above all nations, and above all the people of the whole earth, and shall be filled with all manner of lyings, and of deceits, and of mischiefs, and all manner of hypocrisy, and murders, and priestcrafts, and whoredoms, and of secret abominations; and if they shall do all those things, and shall reject the fulness of my gospel, behold, saith the Father, I will bring the fulness of my gospel from among them. (3 Nephi 16:10)

Smooth stones
Houses of God

Libiations
Drink offering, your service, or best. 
Libation in memory for the death https://en.wikipedia.org/wiki/Libation#Ancient_Israel

Grain offering
A grain offering is a type of sacrifice described in the Old Testament (Leviticus 2) that the Israelites offered to God. A grain offering would have most likely been one of wheat or barley, depending on what was available. While other sacrifices had very specific instructions from God as to how they were to be offered, the rules governing grain offerings had some flexibility. https://www.gotquestions.org/grain-offering.html

Rashi
But the wicked: who do not give a thought to repent.

like the turbulent sea: This seaits waves raise themselves high and strive to go out of the boundary of sand that I made as a boundary for the sea, and when it reaches there, against its will it breaks. The next wave sees all this, yet does not turn back. Similarly, the wicked man sees his friend being punished for his wickedness; yet he does not turn back. Also, just as the sea has its mud and its offensive matter on its mouth, [i.e., on its surface,] so do the wicked have their offensive matter in their mouth; e.g., Pharaoh said, (Exodus 5: 2) “Who is the Lord?” Sennacherib said (supra 36:20), “Who are they among all the Gods of the lands…?” Nebuchadnezzar said, (supra 14:14) “I will liken myself to the Most High.”

like the turbulent sea: Like the sea, which is turbulent, that casts up all day mud and dirt.

Alter
But the wicked are like a roiled sea. The prophet continues his notion of a radical split in the people between the faithful and the derelict. This divide has an incipiently sectarian look, preparing the way for the Book of Daniel and the Qumran texts. (Alter, Robert. The Hebrew Bible: A Translation with Commentary: Three-Volume Set (p. 1982). W. W. Norton & Company. Kindle Edition).

Ellicott's Commentary for English Readers
(20) The wicked are like the troubled sea . . .--The promise of healing is, however, not unconditional. The acceptance of peace requires calmness; but for the wicked, whose thoughts are restlessly seething with evil ripening into act, this true peace is, in the nature of the case, impossible. We note the recurrence of the watchword of Isaiah 48:22, as indicating the close of another section of the prophecy. The MSS. and versions present a curious variation in Isaiah 57:21 : some "saith Jehovah," some "God," some "the Lord God." It would almost seem as if transcribers and translators had shrunk from the prophet's boldness in claiming God as in some special sense his God. It has a parallel, however, in Isaiah 7:13, and may be noted, accordingly, as one of the characteristic touches common to the two parts of Isaiah. The "Sea" of which Isaiah speaks may possibly have been the Dead Sea, casting up its salt bituminous deposits.

Pulpit Commentary Donald Spence Jones
Verse 20. - The wicked are like the troubled sea. A striking metaphor, but one which occurs nowhere else in the Old Testament, and once only in the New (Jude 1:13). The sea's restless action well expresses the unquiet of the wicked; and the mud and mire that it casts up resembles their evil thoughts and evil deeds. "There is no peace" for such persons, either bodily or spiritual, either in this world or the world to come.

21 there is no peace, says my God, for the wicke

“There is no
אֵ֣ין (’ên)
Adverb
Strong's 369: A non-entity, a negative particle

peace,”
שָׁל֔וֹם (šā·lō·wm)
Noun - masculine singular
Strong's 7965: Safe, well, happy, friendly, welfare, health, prosperity, peace

says
אָמַ֥ר (’ā·mar)
Verb - Qal - Perfect - third person masculine singular
Strong's 559: To utter, say

my God,
אֱלֹהַ֖י (’ĕ·lō·hay)
Noun - masculine plural construct | first person common singular
Strong's 430: gods -- the supreme God, magistrates, a superlative

“for the wicked.”
לָרְשָׁעִֽים׃ (lā·rə·šā·‘îm)
Preposition-l, Article | Adjective - masculine plural
Strong's 7563: Wrong, an, bad person

KJV Among the smooth stones of the stream is thy portion; they, they are thy lot: even to them hast thou poured a drink offering, thou hast offered a meat offering. Should I receive comfort in these?

NIV The idols among the smooth stones of the ravines are your portion; indeed, they are your lot. Yes, to them you have poured out drink offerings and offered grain offerings. In view of all this, should I relent?

ESV Among the smooth stones of the valley is your portion; they, they, are your lot; to them you have poured out a drink offering, you have brought a grain offering. Shall I relent for these things?

BSB Your portion is among the smooth stones of the valley; indeed, they are your lot. Even to them you have poured out a drink offering and offered a grain offering. Should I relent because of these?

NASB “Among the smooth stones of the ravine Is your portion, they are your lot; Even to them you have poured out a drink offering, You have made a grain offering. Should I relent of these things?

BST That is thy portion, this is thy lot: and to them hast thou poured forth drink-offerings, and to these hast thou offered meat-offerings. Shall I not therefore be angry for these things?

Alter Your share is in the stones of the wadi, it is they that are your portion. Even to them you poured libation, offered up grain offerings. Over these should I relent?

Who burn with lust 
   among the oaks
   under every verdant tree
Who slaughter your children in the valleys
   under the clefts of the rocks

Lust=your children
Who burn = who slaughter
Among=under
Oaks=verdant tree
Velleys=clefts or the rocks

Crossreference in Isaiah

It is used as fuel for burning; some of it he takes and warms himself, he kindles a fire and bakes bread. But he also fashions a god and worships it; he makes an idol and bows down to it. (Isaiah 44:15)

Half of the wood he burns in the fire; over it he prepares his meal, he roasts his meat and eats his fill. He also warms himself and says, “Ah! I am warm; I see the fire.” (Isaiah 44:16)

Who burn with lust 
   among the oaks
   under every verdant tree
Who slaughter your children in the valleys
   under the clefts of the rocks

Lust=your children
Who burn = who slaughter
Among=under
Oaks=verdant tree
Velleys=clefts or the rocks

Intertextuality - references across multiple books of scripture  

Lofty Mountain
Nevertheless, thou beholdest that the Gentiles who have gone forth out of captivity, and have been lifted up by the power of God above all other nations, upon the face of the land which is choice above all other lands (1 Nephi 13:30)

20 And the Gentiles are lifted up in the pride of their eyes, and have stumbled, because of the greatness of their stumbling block, that they have built up many churches; nevertheless, they put down the power and miracles of God, and preach up unto themselves their own wisdom and their own learning, that they may get gain and grind upon the face of the poor. (2 Nephi 26:20)

Because of pride, and because of false teachers, and false doctrine, their churches have become corrupted, and their churches are lifted up; because of pride they are puffed up. (2 Nephi 28:20). 

And it came to pass that the servant said unto his master: Is it not the loftiness of thy vineyard—have not the branches thereof overcome the roots which are good? And because the branches have overcome the roots thereof, behold they grew faster than the strength of the roots, taking strength unto themselves. Behold, I say, is not this the cause that the trees of thy vineyard have become corrupted? (Jacob 5:48)

And thus commandeth the Father that I should say unto you: At that day when the Gentiles shall sin against my gospel, and shall reject the fulness of my gospel, and shall be lifted up in the pride of their hearts above all nations, and above all the people of the whole earth, and shall be filled with all manner of lyings, and of deceits, and of mischiefs, and all manner of hypocrisy, and murders, and priestcrafts, and whoredoms, and of secret abominations; and if they shall do all those things, and shall reject the fulness of my gospel, behold, saith the Father, I will bring the fulness of my gospel from among them. (3 Nephi 16:10)

Smooth stones
Houses of God

Libiations
Drink offering, your service, or best. 
Libation in memory for the death https://en.wikipedia.org/wiki/Libation#Ancient_Israel

Grain offering
A grain offering is a type of sacrifice described in the Old Testament (Leviticus 2) that the Israelites offered to God. A grain offering would have most likely been one of wheat or barley, depending on what was available. While other sacrifices had very specific instructions from God as to how they were to be offered, the rules governing grain offerings had some flexibility. https://www.gotquestions.org/grain-offering.html

Rashi
There is no peace: In contrast to what he said to the righteous and the repentant, “Peace, peace to the far, etc.,” he returned and said, “There is no peace for the wicked.”

Alter
There is no peace. This verse does not scan as a line of poetry and could be a kind of epilogue to the prophecy added editorially.
(Alter, Robert. The Hebrew Bible: A Translation with Commentary: Three-Volume Set (p. 1982). W. W. Norton & Company. Kindle Edition).

Pulpit Commentary Donald Spence Jones
Verse 21. - Comp. Isaiah 48:22, where the prophet ends another section of this part of his work with almost the same words.

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