Isaiah 1:11

1:11 “Of what importance to me are your many sacrifices?” ¹ 

says the Lord.

“I am stuffed with ²  burnt sacrifices

of rams and the fat from steers.

The blood of bulls, lambs, and goats

I do not want. ³ 

Isaiah 56:4

56:4 For this is what the Lord says:

“For the eunuchs who observe my Sabbaths

and choose what pleases me

and are faithful to ⁴  my covenant,

Isaiah 55:11

55:11 In the same way, the promise that I make

does not return to me, having accomplished nothing. ⁵ 

No, it is realized as I desire

and is fulfilled as I intend.” ⁶ 

Isaiah 65:12

65:12 I predestine you to die by the sword, ⁷ 

all of you will kneel down at the slaughtering block, ⁸ 

because I called to you, and you did not respond,

I spoke and you did not listen.

You did evil before me; ⁹ 

you chose to do what displeases me.”

Isaiah 66:4

66:4 So I will choose severe punishment ¹⁰  for them;

I will bring on them what they dread,

because I called, and no one responded,

I spoke and they did not listen.

They did evil before me; ¹¹ 

they chose to do what displeases me.”

[1:11]  ¹ tn Heb “Why to me the multitude of your sacrifices?” The sarcastic rhetorical question suggests that their many sacrifices are of no importance to the Lord. This phrase answers the possible objection that an Israelite could raise in response to God’s indictment: “But we are offering the sacrifices you commanded!”

[1:11]  ² tn The verb שָׂבַע (sava’, “be satisfied, full”) is often used of eating and/or drinking one’s fill. See BDB 959 s.v. שָׂבַע. Here sacrifices are viewed, in typical ancient Near Eastern fashion, as food for the deity. God here declares that he has eaten and drunk, as it were, his fill.

[1:11]  ³ sn In the chiastic structure of the verse, the verbs at the beginning and end highlight God’s displeasure, while the heaping up of references to animals, fat, and blood in the middle lines hints at why God wants no more of their sacrifices. They have, as it were, piled the food on his table and he needs no more.

[56:4]  ⁴ tn Heb “and take hold of” (so KJV); NASB “hold fast.”

[55:11]  ⁷ tn Heb “so is the word which goes out from my mouth, it does not return to empty.” “Word” refers here to divine promises, like the ones made just prior to and after this (see vv. 7b, 12-13).

[55:11]  ⁸ tn Heb “but it accomplishes what I desire, and succeeds [on the mission] which I send it.”

[65:12]  ¹⁰ tn Heb “I assign you to the sword.” Some emend the Qal verb form מָנִיתִי (maniti, “I assign”) to the Piel מִנִּיתִי (minniti, “ I ordain”). The verb sounds like the name of the god Meni (מְנִי, mÿni, “Destiny, Fate”). The sound play draws attention to the irony of the statement. The sinners among God’s people worship the god Meni, apparently in an effort to ensure a bright destiny for themselves. But the Lord is the one who really determines their destiny and he has decreed their demise.

[65:12]  ¹¹ tn Or “at the slaughter”; NIV “for the slaughter”; NLT “before the executioner.”

[65:12]  ¹² tn Heb “that which is evil in my eyes.”

[66:4]  ¹³ tn The precise meaning of the noun is uncertain. It occurs only here and in 3:4 (but see the note there). It appears to be derived from the verbal root עָלַל (’alal), which can carry the nuance “deal severely.”

[66:4]  ¹⁴ tn Heb “that which is evil in my eyes.”