Isaiah 49:7

49:7 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.”

Luke 12:50

12:50 I have a baptism ⁷  to undergo, ⁸  and how distressed I am until it is finished!

Luke 19:14

19:14 But his citizens ⁹  hated ¹⁰  him and sent a delegation after him, saying, ‘We do not want this man ¹¹  to be king ¹²  over us!’

John 7:7

7:7 The world cannot hate you, but it hates me, because I am testifying about it that its deeds are evil.

John 15:18

The World’s Hatred

15:18 “If the world hates you, be aware ¹³  that it hated me first. ¹⁴ 

John 15:23-25

15:23 The one who hates me hates my Father too. 15:24 If I had not performed ¹⁵  among them the miraculous deeds ¹⁶  that no one else did, they would not be guilty of sin. ¹⁷  But now they have seen the deeds ¹⁸  and have hated both me and my Father. ¹⁹  15:25 Now this happened ²⁰  to fulfill the word that is written in their law, ‘They hated me without reason.’ ²¹ 

[49:7]  ¹ tn Heb “redeemer.” See the note at 41:14.

[49:7]  ² sn See the note on the phrase “the Holy One of Israel” in 1:4.

[49:7]  ³ 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]  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.”

[49:7]  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).

[49:7]  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.

[12:50]  ⁷ sn The figure of the baptism is variously interpreted, as some see a reference (1) to martyrdom or (2) to inundation with God’s judgment. The OT background, however, suggests the latter sense: Jesus is about to be uniquely inundated with God’s judgment as he is rejected, persecuted, and killed (Ps 18:4, 16; 42:7; 69:1-2; Isa 8:7-8; 30:27-28; Jonah 2:3-6).

[12:50]  ⁸ tn Grk “to be baptized with.”

[19:14]  ⁹ tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).

[19:14]  ¹⁰ tn The imperfect is intense in this context, suggesting an ongoing attitude.

[19:14]  ¹¹ tn Grk “this one” (somewhat derogatory in this context).

[19:14]  ¹² tn Or “to rule.”

[15:18]  ¹³ tn Grk “know.”

[15:18]  ¹⁴ tn Grk “it hated me before you.”

[15:24]  ¹⁵ tn Or “If I had not done.”

[15:24]  ¹⁶ tn Grk “the works.”

[15:24]  ¹⁷ tn Grk “they would not have sin” (an idiom).

[15:24]  ¹⁸ tn The words “the deeds” are supplied to clarify from context what was seen. Direct objects in Greek were often omitted when clear from the context.

[15:24]  ¹⁹ tn Or “But now they have both seen and hated both me and my Father.” It is possible to understand both the “seeing” and the “hating” to refer to both Jesus and the Father, but this has the world “seeing” the Father, which seems alien to the Johannine Jesus. (Some point out John 14:9 as an example, but this is addressed to the disciples, not to the world.) It is more likely that the “seeing” refers to the miraculous deeds mentioned in the first half of the verse. Such an understanding of the first “both – and” construction is apparently supported by BDF §444.3.

[15:25]  ²⁰ tn The words “this happened” are not in the Greek text but are supplied to complete an ellipsis.

[15:25]  ²¹ sn A quotation from Ps 35:19 and Ps 69:4. As a technical term law (νόμος, nomos) is usually restricted to the Pentateuch (the first five books of the OT), but here it must have a broader reference, since the quotation is from Ps 35:19 or Ps 69:4. The latter is the more likely source for the quoted words, since it is cited elsewhere in John’s Gospel (2:17 and 19:29, in both instances in contexts associated with Jesus’ suffering and death).