Yesaya 10:20

10:20 At that time ¹  those left in Israel, those who remain of the family ²  of Jacob, will no longer rely on a foreign leader that abuses them. ³  Instead they will truly ⁴  rely on the Lord, the Holy One of Israel. ⁵ 

Yesaya 48:1

The Lord Appeals to the Exiles

48:1 Listen to this, O family of Jacob, ⁶ 

you who are called by the name ‘Israel,’

and are descended from Judah, ⁷ 

who take oaths in the name of the Lord,

and invoke ⁸  the God of Israel –

but not in an honest and just manner. ⁹ 

Yesaya 49:7

49:7 This is what the Lord,

the protector ¹⁰  of Israel, their Holy One, ¹¹  says

to the one who is despised ¹²  and rejected ¹³  by nations, ¹⁴ 

a servant of rulers:

“Kings will see and rise in respect, ¹⁵ 

princes will bow down,

because of the faithful Lord,

the Holy One of Israel who has chosen you.”

[10:20]  ¹ tn Or “in that day.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[10:20]  ² tn Heb “house” (so KJV, NASB, NIV, NRSV).

[10:20]  ³ tn Heb “on one who strikes him down.” This individual is the king (“foreign leader”) of the oppressing nation (which NLT specifies as “the Assyrians”).

[10:20]  ⁴ tn Or “sincerely”; KJV, ASV, NAB, NRSV “in truth.”

[10:20]  ⁵ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[48:1]  ⁶ tn Heb “house of Jacob”; TEV, CEV “people of Israel.”

[48:1]  ⁷ tc The Hebrew text reads literally “and from the waters of Judah came out.” מִמֵּי (mimme) could be a corruption of מִמְּעֵי (mimmÿ’e, “from the inner parts of”; cf. NASB, NIV, NLT, NRSV) as suggested in the above translation. Some translations (ESV, NKJV) retain the MT reading because the Qumran scroll 1QIsa^a, which corrects a similar form to “from inner parts of” in 39:7, does not do it here.

[48:1]  ⁸ tn Heb “cause to remember”; KJV, ASV “make mention of.”

[48:1]  ⁹ tn Heb “not in truth and not in righteousness.”

[49:7]  ¹⁰ tn Heb “redeemer.” See the note at 41:14.

[49:7]  ¹¹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[49:7]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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.