Isaiah 1:14

1:14 I hate your new moon festivals and assemblies;

they are a burden

that I am tired of carrying.

Isaiah 10:18

10:18 The splendor of his forest and his orchard

will be completely destroyed, ¹ 

as when a sick man’s life ebbs away. ² 

Isaiah 26:8

26:8 Yes, as your judgments unfold, ³ 

O Lord, we wait for you.

We desire your fame and reputation to grow. ⁴ 

Isaiah 38:15

38:15 What can I say?

He has decreed and acted. ⁵ 

I will walk slowly all my years because I am overcome with grief. ⁶ 

Isaiah 43:4

43:4 Since you are precious and special in my sight, ⁷ 

and I love you,

I will hand over people in place of you,

nations in place of your life.

Isaiah 46:2

46:2 Together they bend low and kneel down;

they are unable to rescue the images; ⁸ 

they themselves ⁹  head off into captivity. ¹⁰ 

Isaiah 53:11

53:11 Having suffered, he will reflect on his work,

he will be satisfied when he understands what he has done. ¹¹ 

“My servant ¹²  will acquit many, ¹³ 

for he carried their sins. ¹⁴ 

[10:18]  ¹ tn Heb “from breath to flesh it will destroy.” The expression “from breath to flesh” refers to the two basic components of a person, the immaterial (life’s breath) and the material (flesh). Here the phrase is used idiomatically to indicate totality.

[10:18]  ² tn The precise meaning of this line is uncertain. מָסַס (masas), which is used elsewhere of substances dissolving or melting, may here mean “waste away” or “despair.” נָסַס (nasas), which appears only here, may mean “be sick” or “stagger, despair.” See BDB 651 s.v. I נָסַס and HALOT 703 s.v. I נסס. One might translate the line literally, “like the wasting away of one who is sick” (cf. NRSV “as when an invalid wastes away”).

[26:8]  ¹ tn The Hebrew text has, “yes, the way of your judgments.” The translation assumes that “way” is related to the verb “we wait” as an adverbial accusative (“in the way of your judgments we wait”). מִשְׁפָּטֶיךָ (mishpatekha, “your judgments”) could refer to the Lord’s commandments, in which case one might translate, “as we obey your commands.” However, in verse 9 the same form refers to divine acts of judgment on evildoers.

[26:8]  ² tn Heb “your name and your remembrance [is] the desire of [our?] being.”

[38:15]  ¹ tn Heb “and he has spoken and he has acted.”

[38:15]  ² tn Heb “because of the bitterness of my soul.”

[43:4]  ¹ tn Heb “Since you are precious in my eyes and you are honored.”

[46:2]  ¹ tn Heb “[the] burden,” i.e., their images, the heavy burden carried by the animals.

[46:2]  ² tn נַפְשָׁם (nafsham, “their souls/lives”) is equivalent here to a third masculine plural suffix, but the third feminine singular verb הָלָכָה (halakhah, “they go”) agrees with the feminine noun נֶפֶשׁ (nefesh, “soul, life”).

[46:2]  ³ sn The downfall of Babylon is depicted here. The idols are carried off by the victorious enemy; the gods are likened to defeated captives who cower before the enemy and are taken into exile.

[53:11]  ¹ tn Heb “he will be satisfied by his knowledge,” i.e., “when he knows.” The preposition is understood as temporal and the suffix as a subjective genitive. Some take בְּדַעְתּוֹ (bÿda’to, “by his knowledge”) with what follows and translate “by knowledge of him,” understanding the preposition as instrumental and the suffix as objective.

[53:11]  ² sn The song ends as it began (cf. 52:13-15), with the Lord announcing the servant’s vindication and exaltation.

[53:11]  ³ tn Heb “he will acquit, a righteous one, my servant, many.” צַדִּיק (tsadiq) may refer to the servant, but more likely it is dittographic (note the preceding verb יַצְדִּיק, yatsdiq). The precise meaning of the verb (the Hiphil of צָדַק, tsadaq) is debated. Elsewhere the Hiphil is used at least six times in the sense of “make righteous” in a legal sense, i.e., “pronounce innocent, acquit” (see Exod 23:7; Deut 25:1; 1 Kgs 8:32 = 2 Chr 6:23; Prov 17:15; Isa 5:23). It can also mean “render justice” (as a royal function, see 2 Sam 15:4; Ps 82:3), “concede” (Job 27:5), “vindicate” (Isa 50:8), and “lead to righteousness” (by teaching and example, Dan 12:3). The preceding context and the next line suggest a legal sense here. Because of his willingness to carry the people’s sins, the servant is able to “acquit” them.

[53:11]  ⁴ tn The circumstantial clause (note the vav [ו] + object + subject + verb pattern) is understood as causal here. The prefixed verb form is either a preterite or an imperfect used in a customary manner.