Yesaya 49:7

49:7 This is what the Lord,

the protector ¹  of Israel, their Holy One, ²  says

to the one who is despised ³  and rejected ⁴  by nations, ⁵ 

a servant of rulers:

“Kings will see and rise in respect, ⁶ 

princes will bow down,

because of the faithful Lord,

the Holy One of Israel who has chosen you.”

Yesaya 53:3

53:3 He was despised and rejected by people, ⁷ 

one who experienced pain and was acquainted with illness;

people hid their faces from him; ⁸ 

he was despised, and we considered him insignificant. ⁹ 

Yeremia 27:10

27:10 Do not listen to them, ¹⁰  because their prophecies are lies. ¹¹  Listening to them will only cause you ¹²  to be taken far away from your native land. I will drive you out of your country and you will die in exile. ¹³ 

Mikha 7:8

Jerusalem Will Be Vindicated

7:8 My enemies, ¹⁴  do not gloat ¹⁵  over me!

Though I have fallen, I will get up.

Though I sit in darkness, the Lord will be my light. ¹⁶ 

[49:7]  ¹ tn Heb “redeemer.” See the note at 41:14.

[49:7]  ² sn See the note on the phrase “the Holy One of Israel” in 1:4.

[49:7]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ 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.

[53:3]  ⁷ tn Heb “lacking of men.” If the genitive is taken as specifying (“lacking with respect to men”), then the idea is that he lacked company because he was rejected by people. Another option is to take the genitive as indicating genus or larger class (i.e., “one lacking among men”). In this case one could translate, “he was a transient” (cf. the use of חָדֵל [khadel] in Ps 39:5 HT [39:4 ET]).

[53:3]  ⁸ tn Heb “like a hiding of the face from him,” i.e., “like one before whom the face is hidden” (see BDB 712 s.v. מַסְתֵּר).

[53:3]  ⁹ sn The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.

[27:10]  ¹⁰ tn The words “Don’t listen to them” have been repeated from v. 9a to pick up the causal connection between v. 9a and v. 10 that is formally introduced by a causal particle in v. 10 in the original text.

[27:10]  ¹¹ tn Heb “they are prophesying a lie.”

[27:10]  ¹² tn Heb “lies will result in your being taken far…” (לְמַעַן [lÿma’an] + infinitive). This is a rather clear case of the particle לְמַעַן introducing result (contra BDB 775 s.v. מַעַן note 1. There is no irony in this statement; it is a bold prediction).

[27:10]  ¹³ tn The words “out of your country” are not in the text but are implicit in the meaning of the verb. The words “in exile” are also not in the text but are implicit in the context. These words have been supplied in the translation for clarity.

[7:8]  ¹⁴ tn The singular form is understood as collective.

[7:8]  ¹⁵ tn Or “rejoice” (KJV, NAB, NASB, NRSV); NCV “don’t laugh at me.”

[7:8]  ¹⁶ sn Darkness represents judgment; light (also in v. 9) symbolizes deliverance. The Lord is the source of the latter.