To grant to those who mourn in Zion is the sixth purpose clause. The verb grant lacks a direct object, so this clause is an incomplete statement. Some early Septuagint manuscripts do not have this line, so some commentators believe it was added later. Revised English Bible omits it. However, there is no direct evidence that Masoretic Text is incorrect, so we recommend that translators keep it. Most versions stay close to the Hebrew form here, and regard this line as an incomplete statement that is completed by the next three lines. Good News Translation combines the verb grant with the verb give in the next line to avoid an incomplete statement. Other languages may find this helpful. The verb mourn links this verse with the previous one. The location of the mourners is Zion, which is another name for Jerusalem (see the comments on 1.8). For this whole line New International Version has “and provide for those who grieve in Zion,” since the verb “provide” can be used without a direct object in English.

To give them a garland instead of ashes begins the final purpose clause. It is parallel to the previous line, completing its thought, so the first two lines of this verse are an example of step parallelism. A garland instead of ashes is the first of three phrases that carry the “reversal” theme (see the comments on instead of at 60.17). A garland will replace ashes. In Hebrew there is a striking play-on-words here, since the Hebrew word for garland is peʾer, and the word for ashes is ʾeper. The word for garland can refer to a “turban” (New Jewish Publication Society’s Tanakh, Bible en français courant) or headdress (see 3.20). It comes from the same Hebrew root as the verb rendered “glorify” in 60.7, so New International Version has “crown of beauty.” A garland is normally a necklace made of flowers, so Contemporary English Version says “flowers.” Since mourners put ashes on their heads or sat in them, the association with mourning is obvious (see the comments on 58.5). However, in some translations it may be necessary to add a footnote to explain the relationship of ashes to mourning.

The oil of gladness instead of mourning is the second “reversal” phrase. Joy will replace sorrow. Oil here refers to fragrant oil rubbed on a person’s skin, rather than “olive oil” as Contemporary English Version suggests (see the comments on 57.9). It was used as a perfume during times of celebration. Bible en français courant says “perfumed oil.” Good News Translation combines this phrase with the previous one and replaces the symbolic objects with the realities they represent, saying “Joy and gladness instead of grief.”

The mantle of praise instead of a faint spirit is the third “reversal” phrase. The imagery of perfume changes to one of clothing worn in celebration. The mantle of praise refers to a special cloak worn on a festive occasion. The Hebrew word rendered praise implies that the cloak is beautiful, not that it is worn to honor God. New Jerusalem Bible renders the mantle of praise as “festal attire,” and Bible en français courant has “festive dress.” However, Good News Translation understands this phrase to be a figurative expression that means “A song of praise.” Contemporary English Version is similar with “joyous praise.” Although this is a possible interpretation, we prefer to see this phrase as figurative language for happiness. A faint spirit refers to someone who is depressed or sad. The sense of this line is that those who are sad will experience joy, symbolized by the festive clothing they will wear.

The last two lines of this verse give two ultimate goals of the prophet’s ministry and Yahweh’s action.

That they may be called oaks of righteousness, the planting of the LORD is the first goal. Oaks are trees that grow very tall over a long period of time (see the comments on 1.29). Here they are a metaphor for the firm position of God’s people in the future. This image is qualified by the addition of the noun righteousness, meaning that the people will become known as powerful examples of a righteous community. This metaphor may be expressed as a simile by rendering they may be called oaks of righteousness as “people will compare them to great [oak] trees as they obey God.” It is possible that the noun righteousness does not refer to an obedient lifestyle but simply describes the oaks as being “fine/superb” trees. If so, it underlines the metaphor of sturdiness to describe God’s people (see the second example below).

The planting of the LORD indicates that the people have been “planted” or established by the LORD himself (compare 60.21). Bible en français courant renders planting as “garden,” which may be appropriate in other languages.

That he may be glorified is the second goal of both the prophet’s ministry and God’s work, namely to demonstrate God’s beauty. The Hebrew verb rendered glorified comes from the same root as the one for garland. God’s glorious beauty will be evident as his people become great examples of righteous living.

Bible en français courant has the following model for this verse: “They are in mourning at Zion, but my mission is to replace each of the signs of their sadness by marks of joy: the ashes on their head by a beautiful turban, the pained expression on their faces by a perfumed oil, their pitiful outlook by festive dress. Then they will be compared to trees that bring honor to God, to a garden that reveals the glory of the Lord.” Other possible models are:

• … to give those in Zion who are in mourning—
to give them flowers instead of ashes,
festive perfume instead of mourning,
a festal cloak instead of sadness.
Then because of their righteous lives, people will call them “oak trees,”
which Yahweh has planted to demonstrate his beauty.

• He has sent me to provide for those in Zion who mourn—
to replace ashes with flowers,
mourning with perfumed oil of joy,
sadness with a cloak of happiness.
He has done this so that they may be spoken of as fine oak trees
planted by Yahweh for his glory.

Quoted with permission from Ogden, Graham S. and Sterk, Jan. A Handbook on Isaiah. (UBS Helps for Translators). New York: UBS, 2011. For this and other handbooks for translators see here .