35:2 Let it richly bloom; 1
let it rejoice and shout with delight! 2
It is given the grandeur 3 of Lebanon,
the splendor of Carmel and Sharon.
They will see the grandeur of the Lord,
the splendor of our God.
49:7 This is what the Lord,
the protector 4 of Israel, their Holy One, 5 says
to the one who is despised 6 and rejected 7 by nations, 8
a servant of rulers:
“Kings will see and rise in respect, 9
princes will bow down,
because of the faithful Lord,
the Holy One of Israel who has chosen you.”
1 tn The ambiguous verb form תִּפְרַח (tifrakh) is translated as a jussive because it is parallel to the jussive form תָגֵל (tagel).
2 tn Heb “and let it rejoice, yes [with] rejoicing and shouting.” גִּילַת (gilat) may be an archaic feminine nominal form (see GKC 421 §130.b).
3 tn Or “glory” (KJV, NIV, NRSV); also a second time later in this verse.
4 tn Heb “redeemer.” See the note at 41:14.
5 sn See the note on the phrase “the Holy One of Israel” in 1:4.
6 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.”
7 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.”
8 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).
9 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.