1:6 From the soles of your feet to your head,
there is no spot that is unharmed. 1
There are only bruises, cuts,
and open wounds.
They have not been cleansed 2 or bandaged,
nor have they been treated 3 with olive oil. 4
28:27 Certainly 5 caraway seed is not threshed with a sledge,
nor is the wheel of a cart rolled over cumin seed. 6
Certainly caraway seed is beaten with a stick,
and cumin seed with a flail.
44:20 He feeds on ashes; 7
his deceived mind misleads him.
He cannot rescue himself,
nor does he say, ‘Is this not a false god I hold in my right hand?’ 8
53:9 They intended to bury him with criminals, 9
but he ended up in a rich man’s tomb, 10
because 11 he had committed no violent deeds,
nor had he spoken deceitfully.
54:10 Even if the mountains are removed
and the hills displaced,
my devotion will not be removed from you,
nor will my covenant of friendship 12 be displaced,”
says the Lord, the one who has compassion on you.
60:19 The sun will no longer supply light for you by day,
nor will the moon’s brightness shine on you;
the Lord will be your permanent source of light –
the splendor of your God will shine upon you. 13
1 tn Heb “there is not in it health”; NAB “there is no sound spot.”
2 tn Heb “pressed out.”
3 tn Heb “softened” (so NASB, NRSV); NIV “soothed.”
4 sn This verse describes wounds like those one would receive in battle. These wounds are comprehensive and without remedy.
5 tn Or “For” (KJV, ASV, NASB).
6 sn Both of these seeds are too small to use the ordinary threshing techniques.
7 tn Or perhaps, “he eats on an ash heap.”
8 tn Heb “Is it not a lie in my right hand?”
9 tn Heb “one assigned his grave with criminals.” The subject of the singular is impersonal; English typically uses “they” in such constructions.
10 tn This line reads literally, “and with the rich in his death.” בְּמֹתָיו (bÿmotayv) combines a preposition, a plural form of the noun מוֹת (mot), and a third masculine singular suffix. The plural of the noun is problematic and the יו may be the result of virtual dittography. The form should probably be emended to בָּמָתוֹ (bamato, singular noun). The relationship between this line and the preceding one is uncertain. The parallelism appears to be synonymous (note “his grave” and “in his death”), but “criminals” and “the rich” hardly make a compatible pair in this context, for they would not be buried in the same kind of tomb. Some emend עָשִׁיר (’ashir, “rich”) to עָשֵׂי רָע (’ase ra’, “doers of evil”) but the absence of the ayin (ע) is not readily explained in this graphic environment. Others suggest an emendation to שְׂעִירִים (sÿ’irim, “he-goats, demons”), but the meaning in this case is not entirely transparent and the proposal assumes that the form suffered from both transposition and the inexplicable loss of a final mem. Still others relate עָשִׁיר (’ashir) to an alleged Arabic cognate meaning “mob.” See HALOT 896 s.v. עָשִׁיר. Perhaps the parallelism is antithetical, rather than synonymous. In this case, the point is made that the servant’s burial in a rich man’s tomb, in contrast to a criminal’s burial, was appropriate, for he had done nothing wrong.
11 tn If the second line is antithetical, then עַל (’al) is probably causal here, explaining why the servant was buried in a rich man’s tomb, rather than that of criminal. If the first two lines are synonymous, then עַל is probably concessive: “even though….”
12 tn Heb “peace” (so many English versions); NLT “of blessing.”
13 tn Heb “and your God for your splendor.”