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 49:23

49:23 Kings will be your children’s ⁷  guardians;

their princesses will nurse your children. ⁸ 

With their faces to the ground they will bow down to you

and they will lick the dirt on ⁹  your feet.

Then you will recognize that I am the Lord;

those who wait patiently for me are not put to shame.

Ayub 29:9-10

29:9 the chief men refrained from talking

and covered their mouths with their hands;

29:10 the voices of the nobles fell silent, ¹⁰ 

and their tongues stuck to the roof of their mouths.

Ayub 40:4

40:4 “Indeed, I am completely unworthy ¹¹  – how could I reply to you?

I put ¹²  my hand over my mouth to silence myself. ¹³ 

Mazmur 72:9-11

72:9 Before him the coastlands ¹⁴  will bow down,

and his enemies will lick the dust. ¹⁵ 

72:10 The kings of Tarshish ¹⁶  and the coastlands will offer gifts;

the kings of Sheba ¹⁷  and Seba ¹⁸  will bring tribute.

72:11 All kings will bow down to him;

all nations will serve him.

Mikha 7:16-17

7:16 Nations will see this and be disappointed by ¹⁹  all their strength,

they will put their hands over their mouths,

and act as if they were deaf. ²⁰ 

7:17 They will lick the dust like a snake,

like serpents crawling on the ground. ²¹ 

They will come trembling from their strongholds

to the Lord our God; ²² 

they will be terrified ²³  of you. ²⁴ 

Zakharia 2:13

2:13 Be silent in the Lord’s presence, all people everywhere, ²⁵  for he is being moved to action in his holy dwelling place. ²⁶ 

[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.

[49:23]  ⁷ tn Heb “your,” but Zion here stands by metonymy for her children (see v. 22b).

[49:23]  ⁸ tn Heb “you.” See the preceding note.

[49:23]  ⁹ tn Or “at your feet” (NAB, NIV); NLT “from your feet.”

[29:10]  ¹⁰ tn The verb here is “hidden” as well as in v. 8. But this is a strange expression for voices. Several argue that the word was erroneously inserted from 8a and needs to be emended. But the word “hide” can have extended meanings of “withdraw; be quiet; silent” (see Gen 31:27). A. Guillaume relates the Arabic habi’a, “the fire dies out,” applying the idea of “silent” only to v. 10 (it is a form of repetition of words with different senses, called jinas). The point here is that whatever conversation was going on would become silent or hushed to hear what Job had to say.

[40:4]  ¹¹ tn The word קַלֹּתִי (qalloti) means “to be light; to be of small account; to be unimportant.” From this comes the meaning “contemptible,” which in the causative stem would mean “to treat with contempt; to curse.” Dhorme tries to make the sentence a conditional clause and suggests this meaning: “If I have been thoughtless.” There is really no “if” in Job’s mind.

[40:4]  ¹² tn The perfect verb here should be classified as an instantaneous perfect; the action is simultaneous with the words.

[40:4]  ¹³ tn The words “to silence myself” are supplied in the translation for clarity.

[72:9]  ¹⁴ tn Or “islands.” The term here refers metonymically to those people who dwell in these regions.

[72:9]  ¹⁵ sn As they bow down before him, it will appear that his enemies are licking the dust.

[72:10]  ¹⁶ sn Tarshish was a distant western port, the precise location of which is uncertain.

[72:10]  ¹⁷ sn Sheba was located in Arabia.

[72:10]  ¹⁸ sn Seba was located in Africa.

[7:16]  ¹⁹ tn Or “be ashamed of.”

[7:16]  ²⁰ tn Heb “and their ears will be deaf.” Apparently this means the opposing nations will be left dumbfounded by the Lord’s power. Their inability to respond will make them appear to be deaf mutes.

[7:17]  ²¹ tn Heb “like crawling things on the ground.” The parallelism suggests snakes are in view.

[7:17]  ²² tn Thetranslationassumesthatthe phrase אֶל־יְהוָה אֱלֹהֵינוּ (’el-yÿhvah ’elohenu, “to the Lord our God”) goes with what precedes. Another option is to take the phrase with the following verb, in which case one could translate, “to the Lord our God they will turn in dread.”

[7:17]  ²³ tn Heb “they will be in dread and afraid.”

[7:17]  ²⁴ tn The Lord is addressed directly using the second person.

[2:13]  ²⁵ tn Heb “all flesh”; NAB, NIV “all mankind.”

[2:13]  ²⁶ sn The sense here is that God in heaven is about to undertake an occupation of his earthly realm (v. 12) by restoring his people to the promised land.