Discovery BoxIsaiah 24:2 
Context24:2 Everyone will suffer – the priest as well as the people, 1
the master as well as the servant, 2
the elegant lady as well as the female attendant, 3
the seller as well as the buyer, 4
the borrower as well as the lender, 5
the creditor as well as the debtor. 6
Isaiah 49:5-7
Context49:5 So now the Lord says,
the one who formed me from birth 7 to be his servant –
he did this 8 to restore Jacob to himself,
so that Israel might be gathered to him;
and I will be honored 9 in the Lord’s sight,
for my God is my source of strength 10 –
49:6 he says, “Is it too insignificant a task for you to be my servant,
to reestablish the tribes of Jacob,
and restore the remnant 11 of Israel? 12
I will make you a light to the nations, 13
so you can bring 14 my deliverance to the remote regions of the earth.”
49:7 This is what the Lord,
the protector 15 of Israel, their Holy One, 16 says
to the one who is despised 17 and rejected 18 by nations, 19
a servant of rulers:
“Kings will see and rise in respect, 20
princes will bow down,
because of the faithful Lord,
the Holy One of Israel who has chosen you.”
1 tn Heb “and it will be like the people, like the priest.”
2 tn Heb “like the servant, like his master.”
3 tn Heb “like the female servant, like her mistress.”
4 tn Heb “like the buyer, like the seller.”
5 tn Heb “like the lender, like the borrower.”
6 tn Heb “like the creditor, just as the one to whom he lends.”
7 tn Heb “from the womb” (so KJV, NASB).
8 tn The words “he did this” are supplied in the translation for stylistic reasons. In the Hebrew text the infinitive construct of purpose is subordinated to the previous statement.
9 tn The vav (ו) + imperfect is translated here as a result clause; one might interpret it as indicating purpose, “and so I might be honored.”
10 tn Heb “and my God is [perhaps, “having been”] my strength.” The disjunctive structure (vav [ו] + subject + verb) is interpreted here as indicating a causal circumstantial clause.
11 tn Heb “the protected [or “preserved”] ones.”
12 sn The question is purely rhetorical; it does not imply that the servant was dissatisfied with his commission or that he minimized the restoration of Israel.
14 tn Heb “be” (so KJV, ASV); CEV “you must take.”
15 tn Heb “redeemer.” See the note at 41:14.
16 sn See the note on the phrase “the Holy One of Israel” in 1:4.
17 tc The Hebrew text reads literally “to [one who] despises life.” It is preferable to read with the Qumran scroll 1QIsaa 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 1QIsaa reading. As J. N. Oswalt (Isaiah [NICOT], 2:294) points out, the three terse phrases “convey a picture of lowliness, worthlessness, and helplessness.”
18 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.”
19 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).
20 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.
