Isaiah 19:10

19:10 Those who make cloth ¹  will be demoralized; ² 

all the hired workers will be depressed. ³ 

Isaiah 26:8

26:8 Yes, as your judgments unfold, ⁴ 

O Lord, we wait for you.

We desire your fame and reputation to grow. ⁵ 

Isaiah 56:11

56:11 The dogs have big appetites;

they are never full. ⁶ 

They are shepherds who have no understanding;

they all go their own way,

each one looking for monetary gain. ⁷ 

Isaiah 32:6

32:6 For a fool speaks disgraceful things; ⁸ 

his mind plans out sinful deeds. ⁹ 

He commits godless deeds ¹⁰ 

and says misleading things about the Lord;

he gives the hungry nothing to satisfy their appetite ¹¹ 

and gives the thirsty nothing to drink. ¹² 

Isaiah 49:7

49:7 This is what the Lord,

the protector ¹³  of Israel, their Holy One, ¹⁴  says

to the one who is despised ¹⁵  and rejected ¹⁶  by nations, ¹⁷ 

a servant of rulers:

“Kings will see and rise in respect, ¹⁸ 

princes will bow down,

because of the faithful Lord,

the Holy One of Israel who has chosen you.”

[19:10]  ¹ tn Some interpret שָׁתֹתֶיהָ (shatoteha) as “her foundations,” i.e., leaders, nobles. See BDB 1011 s.v. שָׁת. Others, on the basis of alleged cognates in Akkadian and Coptic, repoint the form שְׁתִיתֶיהָ (shÿtiteha) and translate “her weavers.” See J. N. Oswalt, Isaiah (NICOT), 1:370.

[19:10]  ² tn Heb “crushed.” Emotional distress is the focus of the context (see vv. 8-9, 10b).

[19:10]  ³ tn Heb “sad of soul”; cf. NIV, NLT “sick at heart.”

[26:8]  ⁴ 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]  ⁵ tn Heb “your name and your remembrance [is] the desire of [our?] being.”

[56:11]  ⁷ sn The phrase never full alludes to the greed of the leaders.

[56:11]  ⁸ tn Heb “for his gain from his end.”

[32:6]  ¹⁰ tn Or “foolishness,” in a moral-ethical sense. See 9:17.

[32:6]  ¹¹ tn Heb “and his heart commits sin”; KJV, ASV “his heart will work iniquity”; NASB “inclines toward wickedness.”

[32:6]  ¹² tn Heb “in order to do [or “so that he does”] what is godless [or “defiled”].”

[32:6]  ¹³ tn Heb “so that he leaves empty the appetite [or “desire”] of the hungry.”

[32:6]  ¹⁴ tn Heb “and the drink of the thirsty he causes to fail.”

[49:7]  ¹³ tn Heb “redeemer.” See the note at 41:14.

[49:7]  ¹⁴ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[49:7]  ¹⁵ tc The Hebrew text reads literally “to [one who] despises life.” It is preferable to read with the Qumran scroll 1QIsa^a לבזוי, which should be vocalized as a passive participle, לִבְזוּי (livzuy, “to the one despised with respect to life” [נֶפֶשׁ is a genitive of specification]). The consonantal sequence וי was probably misread as ה in the MT tradition. The contextual argument favors the 1QIsa^a reading. As J. N. Oswalt (Isaiah [NICOT], 2:294) points out, the three terse phrases “convey a picture of lowliness, worthlessness, and helplessness.”

[49:7]  ¹⁶ tn MT’s Piel participle (“to the one who rejects”) does not fit contextually. The form should be revocalized as a Pual, “to the one rejected.”

[49:7]  ¹⁷ tn Parallelism (see “rulers,” “kings,” “princes”) suggests that the singular גּוֹי (goy) be emended to a plural or understood in a collective sense (see 55:5).

[49:7]  ¹⁸ tn For this sense of קוּם (qum), see Gen 19:1; 23:7; 33:10; Lev 19:32; 1 Sam 20:41; 25:41; 1 Kgs 2:19; Job 29:8.