11:10 At that time 1 a root from Jesse 2 will stand like a signal flag for the nations. Nations will look to him for guidance, 3 and his residence will be majestic. 11:11 At that time 4 the sovereign master 5 will again lift his hand 6 to reclaim 7 the remnant of his people 8 from Assyria, Egypt, Pathros, 9 Cush, 10 Elam, Shinar, 11 Hamath, and the seacoasts. 12
52:15 his form was so marred he no longer looked human 13 –
so now 14 he will startle 15 many nations.
Kings will be shocked by his exaltation, 16
for they will witness something unannounced to them,
and they will understand something they had not heard about.
56:8 The sovereign Lord says this,
the one who gathers the dispersed of Israel:
“I will still gather them up.” 17
49:10 The scepter will not depart from Judah,
nor the ruler’s staff from between his feet, 18
until he comes to whom it belongs; 19
the nations will obey him. 20
18:43 You rescue me from a hostile army; 21
you make me 22 a leader of nations;
people over whom I had no authority are now my subjects. 23
2:11 Therefore remember that formerly you, the Gentiles in the flesh – who are called “uncircumcision” by the so-called “circumcision” that is performed on the body 24 by human hands –
1 tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
2 sn See the note at v. 1.
3 tn Heb “ a root from Jesse, which stands for a signal flag of the nations, of him nations will inquire” [or “seek”].
4 tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
5 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).
6 tc The Hebrew text reads, “the sovereign master will again, a second time, his hand.” The auxiliary verb יוֹסִיף (yosif), which literally means “add,” needs a main verb to complete it. Consequently many emend שֵׁנִית (shenit, “a second time”) to an infinitive. Some propose the form שַׁנֹּת (shannot, a Piel infinitive construct from שָׁנָה, shanah) and relate it semantically to an Arabic cognate meaning “to be high.” If the Hebrew text is retained a verb must be supplied. “Second time” would allude back to the events of the Exodus (see vv. 15-16).
7 tn Or “acquire”; KJV, ASV, NASB, NRSV “recover.”
8 tn Heb “the remnant of his people who remain.”
9 sn Perhaps a reference to Upper (i.e., southern) Egypt (so NIV, NLT; NCV “South Egypt”).
10 tn Or “Ethiopia” (NAB, NRSV, NLT).
11 tn Or “Babylonia” (NIV, NCV, TEV, NLT).
12 tn Or perhaps, “the islands of the sea.”
13 tn Heb “and his form from the sons of men.” The preposition מִן (min) here carries the sense “away from,” i.e., “so as not to be.”
14 tn This statement completes the sentence begun in v. 14a. The introductory כֵּן (ken) answers to the introductory כַּאֲשֶׁר (ka’asher) of v. 14a. Verses 14b-15a are parenthetical, explaining why many were horrified.
15 tn Traditionally the verb יַזֶּה (yazzeh, a Hiphil stem) has been understood as a causative of נָזָה (nazah, “spurt, spatter”) and translated “sprinkle.” In this case the passage pictures the servant as a priest who “sprinkles” (or spiritually cleanses) the nations. Though the verb נָזָה does occur in the Hiphil with the meaning “sprinkle,” the usual interpretation is problematic. In all other instances where the object or person sprinkled is indicated, the verb is combined with a preposition. This is not the case in Isaiah 52:15, unless one takes the following עָלָיו (’alayv, “on him”) with the preceding line. But then one would have to emend the verb to a plural, make the nations the subject of the verb “sprinkle,” and take the servant as the object. Consequently some interpreters doubt the cultic idea of “sprinkling” is present here. Some emend the text; others propose a homonymic root meaning “spring, leap,” which in the Hiphil could mean “cause to leap, startle” and would fit the parallelism of the verse nicely.
16 tn Heb “Because of him kings will shut their mouths,” i.e., be speechless.
17 tn The meaning of the statement is unclear. The text reads literally, “Still I will gather upon him to his gathered ones.” Perhaps the preposition -לְ (lamed) before “gathered ones” introduces the object of the verb, as in Jer 49:5. The third masculine singular suffix on both עָלָיו (’alayv) and נִקְבָּצָיו (niqbatsayv) probably refers to “Israel.” In this case one can translate literally, “Still I will gather to him his gathered ones.”
18 tn Or perhaps “from his descendants,” taking the expression “from between his feet” as a euphemism referring to the genitals. In this case the phrase refers by metonymy to those who come forth from his genitals, i.e., his descendants.
19 tn The Hebrew form שִׁילֹה (shiloh) is a major interpretive problem. There are at least four major options (with many variations and less likely alternatives): (1) Some prefer to leave the text as it is, reading “Shiloh” and understanding it as the place where the ark rested for a while in the time of the Judges. (2) By repointing the text others arrive at the translation “until the [or “his”] ruler comes,” a reference to a Davidic ruler or the Messiah. (3) Another possibility that does not require emendation of the consonantal text, but only repointing, is “until tribute is brought to him” (so NEB, JPS, NRSV), which has the advantage of providing good parallelism with the following line, “the nations will obey him.” (4) The interpretation followed in the present translation, “to whom it [belongs]” (so RSV, NIV, REB), is based on the ancient versions. Again, this would refer to the Davidic dynasty or, ultimately, to the Messiah.
20 tn “and to him [will be] the obedience of the nations.” For discussion of this verse see J. Blenkinsopp, “The Oracle of Judah and the Messianic Entry,” JBL 80 (1961): 55-64; and E. M. Good, “The ‘Blessing’ on Judah,” JBL 82 (1963): 427-32.
21 tn Heb “from the strivings of a people.” In this context the Hebrew term רִיב (riv, “striving”) probably has a militaristic sense (as in Judg 12:2; Isa 41:11), and עָם (’am, “people”) probably refers more specifically to an army (for other examples, see the verses listed in BDB 766 s.v. I עַם, עָם 2.d). Some understand the phrase as referring to attacks by the psalmist’s own countrymen, the “nation” being Israel. However, foreign enemies appear to be in view; note the reference to “nations” in the following line.
22 tn 2 Sam 22:44 reads, “you keep me.”
23 tn Heb “a people whom I did not know serve me.” In this context “know” (יָדַע, yada’) probably refers to formal recognition by treaty. People who were once not under the psalmist’s authority now willingly submit to his rulership to avoid being conquered militarily (see vv. 44-45). The language may recall the events recorded in 2 Sam 8:9-10 and 10:19.
24 tn Grk “in the flesh.”
25 tn Grk “which.” Verse 5 is technically a relative clause, subordinate to the thought of v. 4.
26 tn Grk “the sons of men” (a Semitic idiom referring to human beings, hence, “people”).
27 tn Grk “other.”
28 tn Or “in.”