Discovery BoxIsaiah 49:7 
Context49:7 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.”
Isaiah 57:15
Context57:15 For this is what the high and exalted one says,
the one who rules 7 forever, whose name is holy:
“I dwell in an exalted and holy place,
but also with the discouraged and humiliated, 8
in order to cheer up the humiliated
and to encourage the discouraged. 9
Isaiah 58:13
Context58:13 You must 10 observe the Sabbath 11
rather than doing anything you please on my holy day. 12
You must look forward to the Sabbath 13
and treat the Lord’s holy day with respect. 14
You must treat it with respect by refraining from your normal activities,
and by refraining from your selfish pursuits and from making business deals. 15
1 tn Heb “redeemer.” See the note at 41:14.
2 sn See the note on the phrase “the Holy One of Israel” in 1:4.
3 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.”
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.”
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).
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.
7 tn Heb “the one who dwells forever.” שֹׁכֵן עַד (shokhen ’ad) is sometimes translated “the one who lives forever,” and understood as a reference to God’s eternal existence. However, the immediately preceding and following descriptions (“high and exalted” and “holy”) emphasize his sovereign rule. In the next line, he declares, “I dwell in an exalted and holy [place],” which refers to the place from which he rules. Therefore it is more likely that שֹׁכֵן עַד (shokhen ’ad) means “I dwell [in my lofty palace] forever” and refers to God’s eternal kingship.
8 tn Heb “and also with the crushed and lowly of spirit.” This may refer to the repentant who have humbled themselves (see 66:2) or more generally to the exiles who have experienced discouragement and humiliation.
9 tn Heb “to restore the lowly of spirit and to restore the heart of the crushed.”
10 tn Lit., “if you.” In the Hebrew text vv. 13-14 are one long conditional sentence. The protasis (“if” clauses appear in v. 13), with the apodosis (“then” clause) appearing in v. 14.
11 tn Heb “if you turn from the Sabbath your feet.”
12 tn Heb “[from] doing your desires on my holy day.” The Qumran scroll 1QIsaa supplies the preposition מִן (min) on “doing.”
13 tn Heb “and call the Sabbath a pleasure”; KJV, NAB, NASB, NIV, NRSV “a delight.”
14 tn Heb “and [call] the holy [day] of the Lord honored.” On קָדוֹשׁ (qadosh, “holy”) as indicating a time period, see BDB 872 s.v. 2.e (cf. also Neh 8:9-11).
15 tn Heb “and you honor it [by refraining] from accomplishing your ways, from finding your desire and speaking a word.” It is unlikely that the last phrase (“speaking a word”) is a prohibition against talking on the Sabbath; instead it probably refers to making transactions or plans (see Hos 10:4). Some see here a reference to idle talk (cf. 2 Sam 19:30).
