Isaiah 35:9

35:9 No lions will be there,

no ferocious wild animals will be on it ¹  –

they will not be found there.

Those delivered from bondage will travel on it,

Isaiah 37:17

37:17 Pay attention, Lord, and hear! Open your eyes, Lord, and observe! Listen to this entire message Sennacherib sent and how he taunts the living God! ² 

Isaiah 38:11-12

38:11 “I thought,

‘I will no longer see the Lord ³  in the land of the living,

I will no longer look on humankind with the inhabitants of the world. ⁴ 

38:12 My dwelling place ⁵  is removed and taken away ⁶  from me

like a shepherd’s tent.

I rolled up my life like a weaver rolls cloth; ⁷ 

from the loom he cuts me off. ⁸ 

You turn day into night and end my life. ⁹ 

Isaiah 43:20

43:20 The wild animals of the desert honor me,

the jackals and ostriches,

because I put water in the desert

and streams in the wilderness,

to quench the thirst of my chosen people,

Isaiah 49:18

49:18 Look all around you! ¹⁰ 

All of them gather to you.

As surely as I live,” says the Lord,

“you will certainly wear all of them like jewelry;

you will put them on as if you were a bride.

Isaiah 53:8

53:8 He was led away after an unjust trial ¹¹  –

but who even cared? ¹² 

Indeed, he was cut off from the land of the living; ¹³ 

because of the rebellion of his own ¹⁴  people he was wounded.

Isaiah 57:10

57:10 Because of the long distance you must travel, you get tired, ¹⁵ 

but you do not say, ‘I give up.’ ¹⁶ 

You get renewed energy, ¹⁷ 

so you don’t collapse. ¹⁸ 

[35:9]  ¹ tn Heb “will go up on it”; TEV “will pass that way.”

[37:17]  ² tn Heb “Hear all the words of Sennacherib which he sent to taunt the living God.”

[38:11]  ³ tn The Hebrew text has יָהּ יָהּ (yah yah, the abbreviated form of יְהוָה [yÿhvah] repeated), but this is probably a corruption of יְהוָה.

[38:11]  ⁴ tc The Hebrew text has חָדֶל (khadel), which appears to be derived from a verbal root meaning “to cease, refrain.” But the form has probably suffered an error of transmission; the original form (attested in a few medieval Hebrew mss) was likely חֶלֶד (kheled, “world”).

[38:12]  ⁴ tn According to HALOT 217 s.v. דּוֹר this noun is a hapax legomenon meaning “dwelling place,” derived from a verbal root meaning “live” (see Ps 84:10). For an interpretation that understands the form as the well-attested noun meaning “generation,” see J. N. Oswalt, Isaiah (NICOT), 1:679, n. 4.

[38:12]  ⁵ tn The verb form appears to be a Niphal from גָּלָה (galah), which normally means “uncovered, revealed” in the Niphal. Because of the following reference to a shepherd’s tent, some prefer to emend the form to וְנָגַל, a Niphal from גָלָל (galal, “roll”) and translate “is rolled [or “folded”] up.”

[38:12]  ⁶ tn Heb “I rolled up, like a weaver, my life” (so ASV).

[38:12]  ⁷ sn For a discussion of the imagery employed here, see J. N. Oswalt, Isaiah (NICOT), 1:684.

[38:12]  ⁸ tn Heb “from day to night you bring me to an end.”

[49:18]  ⁵ tn Heb “Lift up around your eyes and see.”

[53:8]  ⁶ tn The precise meaning of this line is uncertain. The present translation assumes that מִן (min) here has an instrumental sense (“by, through”) and understands עֹצֶר וּמִמִּשְׁפָּט (’otser umimmishpat, “coercion and legal decision”) as a hendiadys meaning “coercive legal decision,” thus “an unjust trial.” Other interpretive options include: (1) “without [for this sense of מִן, see BDB 578 s.v. 1.b] hindrance and proper judicial process,” i.e., “unfairly and with no one to defend him,” (2) “from [in the sense of “after,” see BDB 581 s.v. 4.b] arrest and judgment.”

[53:8]  ⁷ tn Heb “and his generation, who considers?” (NASB similar). Some understand “his generation” as a reference to descendants. In this case the question would suggest that he will have none. However, אֶת (’et) may be taken here as specifying a new subject (see BDB 85 s.v. I אֵת 3). If “his generation” refers to the servant’s contemporary generation, one may then translate, “As for his contemporary generation, who took note?” The point would be that few were concerned about the harsh treatment he received.

[53:8]  ⁸ sn The “land of the living” is an idiom for the sphere where people live, in contrast to the underworld realm of the dead. See, for example, Ezek 32:23-27.

[53:8]  ⁹ tn The Hebrew text reads “my people,” a reading followed by most English versions, but this is problematic in a context where the first person plural predominates, and where God does not appear to speak again until v. 11b. Therefore, it is preferable to read with the Qumran scroll 1QIsa^a עמו (“his people”). In this case, the group speaking in these verses is identified as the servant’s people (compare פְּשָׁעֵנוּ [pÿsha’enu, “our rebellious deeds”] in v. 5 with פֶּשַׁע עַמִּי [pesha’ ’ammi, “the rebellion of his people”] in v. 8).

[57:10]  ⁷ tn Heb “by the greatness [i.e., “length,” see BDB 914 s.v. רֹב 2] of your way you get tired.”

[57:10]  ⁸ tn Heb “it is hopeless” (so NAB, NASB, NIV); NRSV “It is useless.”

[57:10]  ⁹ tn Heb “the life of your hand you find.” The term חַיָּה (khayyah, “life”) is here used in the sense of “renewal” (see BDB 312 s.v.) while יָד (yad) is used of “strength.”

[57:10]  ¹⁰ tn Heb “you do not grow weak.”