⁴ tn The words “did you not” are understood by ellipsis (note the preceding line). The rhetorical questions here and in v. Kir+Heres+AND+book%3A23&tab=notes" ver="">10 expect the answer, “Yes, you certainly did!”

³ tn Heb “that we might see him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.

⁴ tn Heb “that we should desire him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.

² tn Heb “Be far from oppression!” The imperative is used here in a rhetorical manner to express certainty and assurance. See GKC 324 §110.c.

⁶ sn Nourishing, fine food here represents the blessings God freely offers. These include forgiveness, a new covenantal relationship with God, and national prominence (see vv. Kir+Heres+AND+book%3A23&tab=notes" ver="">3-6).

¹ sn To live here refers to covenantal blessing, primarily material prosperity and national security (see vv. Kir+Heres+AND+book%3A23&tab=notes" ver="">4-5, 13, and Deut 30:6, 15, 19-20).

¹ tn Heb “a nation,” but the singular is collective here, as the plural verbs in the next line indicate (note that both “know” and “run” are third plural forms).

⁵ tn Heb “the wind of the Lord drives it on.” The term רוּחַ (ruakh) could be translated “breath” here (see Kir+Heres+AND+book%3A23&tab=notes" ver="">30:28).

¹ tn The Lord’s right hand and strong arm here symbolize his power and remind the audience that his might guarantees the fulfillment of the following promise.

¹ tn Heb “we were from antiquity” (see v. Kir+Heres+AND+book%3A23&tab=notes" ver="">16). The collocation עוֹלָם + מִן + הָיָה (hayah + min + ’olam) occurs only here.

¹ tn On the force of וְעַתָּה (vÿ’attah) here, see HALOT 902 s.v. עַתָּה.

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 tn Or “cut.” The verb גָּזַר (gazar) means “to cut.” If it is understood here, then one might paraphrase, “They slice off meat on the right.” However, HALOT 187 s.v. I גזר, proposes here a rare homonym meaning “to devour.”

² tn The word used here (עָרוֹם, ’arom) sometimes means “naked,” but here it appears to mean simply “lightly dressed,” i.e., stripped to one’s undergarments. See HALOT 883 s.v. עָרוֹם. The term also occurs in vv. Kir+Heres+AND+book%3A23&tab=notes" ver="">3, 4.

² tn The prophet here quotes what the fatalistic people are saying. The introductory “you say” is supplied in the translation for clarification; the concluding verb “we die” makes it clear the people are speaking. The six verbs translated as imperatives are actually infinitives absolute, functioning here as finite verbs.

¹ tn Heb “What to you here? And who to you here?” The point of the second question is not entirely clear. The interpretation reflected in the translation is based on the following context, which suggests that Shebna has no right to think of himself so highly and arrange such an extravagant burial place for himself.

² tn Heb “a covenant of people.” A person cannot literally be a covenant; בְּרִית (bÿrit) is probably metonymic here, indicating a covenant mediator. Here עָם (’am, “people”) appears to refer to Israel. See the note at Kir+Heres+AND+book%3A23&tab=notes" ver="">42:6.

² tn The verb appears to be a Hiphil form from the root יָלַל (yalal, “howl”), perhaps here in the sense of “mock.” Some emend the form to יְהוֹלָּלוֹ (yÿhollalo) and understand a Polel form of the root הָלַל meaning here “mock, taunt.”

² tn Heb “such was the disfigurement.” The noun מִשְׁחַת (mishkhat) occurs only here. It may be derived from the verbal root שָׁחַת (shakhat, “be ruined”; see BDB 1007-8 s.v. שָׁחַת). The construct form appears here before a prepositional phrase (cf. GKC 421 §130.a).

² sn The speaker shifts here from God to an unidentified group (note the first person plural pronouns throughout vv. Kir+Heres+AND+book%3A23&tab=notes" ver="">1-6). The content of the speech suggests that the prophet speaks here as representative of the sinful nation Israel. The group acknowledges its sin and recognizes that the servant suffered on their behalf.