Isaias 49:7

Filipino Cebuano Bible

7 Mao kini ang giingon ni Jehova, ang Manunubos sa Israel, ug ang iyang Balaan, kaniya nga ginatamay sa tawo, kaniya nga gikayugtan sa nasud, sa usa ka alagad sa mga magbubuot: Ang mga hari makakita ug manindog; mga principe, ug sila managsimba; tungod kang Jehova nga matinumanon, bisan pa ang Balaan sa Israel, nga maoy nagpili kanimo.

Bible Verse Review
  from Treasury of Scripure Knowledge

the Redeemer: Isaiah 48:7, Revelation 3:7

to him whom man despiseth: or, to him that is despised in soul, Isaiah 53:3, Psalms 22:6-8, Psalms 69:7-9, Psalms 69:19, Zechariah 11:8, Matthew 26:67, Matthew 27:38-44, Luke 23:18, Luke 23:23, John 18:40, John 19:6, John 19:15

to a: Matthew 20:28, Luke 22:27

Kings: Isaiah 49:23, Isaiah 52:15, Isaiah 60:3, Isaiah 60:10, Isaiah 60:16, Psalms 2:10-12, Psalms 68:31, Psalms 72:10, Psalms 72:11, Revelation 11:15

and he: Isaiah 42:1, Luke 23:35, 1 Peter 2:4

Reciprocal: Genesis 49:10 - the gathering Deuteronomy 7:9 - the faithful 1 Kings 22:8 - but I hate him Psalms 31:11 - I was Psalms 88:8 - made Psalms 89:27 - higher Isaiah 29:22 - Jacob shall Isaiah 41:14 - saith Isaiah 44:24 - thy redeemer Habakkuk 1:12 - mine Zechariah 2:11 - many Zechariah 12:8 - feeble Zechariah 14:9 - the Lord Malachi 1:11 - my name Matthew 9:24 - And Matthew 13:55 - the carpenter's Matthew 13:57 - they Matthew 26:61 - This Matthew 27:22 - What Matthew 27:29 - platted Matthew 27:30 - General Matthew 27:41 - General Mark 4:31 - is less than Mark 6:3 - carpenter Mark 9:12 - set Mark 11:18 - and Mark 12:7 - This Mark 15:19 - they smote Luke 19:14 - General Luke 22:63 - mocked Luke 23:11 - set John 3:17 - but John 5:38 - for John 5:40 - ye will not John 7:7 - but John 8:48 - thou John 15:18 - General John 19:2 - the soldiers Acts 4:27 - the people Acts 15:17 - the residue 1 Corinthians 1:9 - God 1 Corinthians 10:13 - but Philippians 2:7 - made 1 Thessalonians 4:8 - despiseth not Hebrews 12:2 - despising

Gill's Notes on the Bible

Thus saith the Lord, the Redeemer of Israel, and his Holy One,.... These are all the titles of the Father of Christ, who is the Jehovah, the self-existent Being, and from whom all have their Being; "the redeemer of Israel", being concerned with his Son in the redemption, of his people, in the contriving and settling the method of it, and bringing it about; "and his Holy One", or the Holy One of Israel, the sanctifier of them, together with the blessed Spirit; who speaks the following words, not to the Prophet Isaiah, as Aben Ezra, nor to the people of the Jews, as the Targum, Jarchi, and Kimchi, but to Christ:

to him whom man despiseth; whom the Jews despised, because of the meanness of his descent, parentage, and education; because of his doctrines, disciples, and followers; and because his kingdom was not of this world, and came not with observation: or "whom a soul despiseth", or "despised in soul" w; heartily despised, as Christ was; or "who despiseth his soul" x, or life, as Christ did his, for the sake of his people, for whom he freely laid his life down, and made his soul an offering for sin:

to him whom the nation abhorreth; the nation of the Jews abhorred Christ, his person, doctrine, and miracles; they hated him, and would not have him to rule over them: they persecuted him, and sought to slay him, and at last delivered him up to the Romans to be crucified:

to a servant of rulers; of Jewish rulers in subjection to them, being made under the law; and of Gentile rulers, paying tribute to Caesar, and when scourged by Pilate, and crucified by his order, which was the usual death of servants or slaves. But though he was so ill used, despised, and abhorred, he is encouraged by his divine Father, and great glory and honour are promised him:

kings shall see and arise, princes also shall worship; they shall see the glory and majesty of Christ, and rise up in reverence of him, and fall down before him and worship him; which has had its accomplishment in part in Constantine, Theodosius, Valentinian, and other Christian princes, and will have a further fulfilment in the latter day; see

Isaiah 49:23. This passage is interpreted by the Jews of the Messiah y:

because of the Lord that is faithful; to his promises to him in raising him from the dead, and giving him glory; in exalting him at his own right hand; in giving him gifts for men, which he bestowed on them; in spreading and succeeding his Gospel in the Gentile world; and in the enlargement of his kingdom and interest in it; all which obliged, and will oblige, the kings and princes of the earth to own him, and pay homage to him:

and the Holy One of Israel, and he shall choose thee; or make it appear that he has chosen thee to be the Saviour and Redeemer of his people, the Head of the church, and the Judge of the whole world.

w לבזוה נפש "ad eum quem contemnens est anima cujusque", Glassius; "ad contemptum anima", Montanus; "contemptui animae", Cocceius. x φαυλιζοντα την ψυχην αυτου, Sept. "ad contemporem animea suae", Grotius; so the Arabic version. y Zohar in Gen. fol. 127. 2.

Barnes' Notes on the Bible

Thus saith the Lord - This verse contains a promise of the future honor that should await the Redeemer, and of the success which should crown his work. The sense is, that Yahweh had promised to him who was despised and rejected, that kings and princes should yet rise up and honor him.

The Redeemer of Israel - (See the note at Isaiah 43:1).

To him whom man despiseth - On the construction of the Hebrew here, see Gesenius, Vitringa, and Hengstenberg. The phrase לבזה־נפשׁ lib^ezoh-nephesh (to the despised of soul), means evidently one who is despised, rejected, contemned by people. The word ‘soul’ here (נפשׁ nephesh) means the same as man; that is, every man. It was a characteristic of him that he was despised and rejected by all; and the prophet, in this verse, has given a summary of all that be has said respecting him in Isaiah 53:1-12.

To him whom the nation abhorreth - The word ‘nation’ here refers doubtless to the Jewish people, as in Isaiah 1:4; Isaiah 10:6. The word rendered ‘abhorreth’ means “for an abomination” (למתעב lim^etâ‛ēb), Piel participle, from תעב tâ‛ab), and the idea is, that he was regarded as an abomination by the people. The same idea is more fully expressed in Isaiah 53:3-4, that the Messiah would be rejected and treated with abhorrence by the nation as such - a statement which the slightest acquaintance with the New Testament will lead anyone to see has been literally fulfilled. No being ever excited more abhorrence; no man was ever regarded with so much abomination by any people as Jesus of Nazareth was, and still is, by the Jewish people. He was condemned by the Sanhedrim; publicly rejected by the nation; and at the instigation and by the desire of the assembled people at Jerusalem, he was executed as a malefactor in the most shameful and ignominious manner then known (see Luke 23:18-23). To this day, his name excites the utmost contempt among Jews, and they turn from him and his claims with the deepest abhorrence. The common name by which he is designated in the Jewish writings is Tolvi - ‘the crucified;’ and nothing excites more deep abhorrence and contempt than the doctrine that they, and all others, can be saved only by the merits of ‘the crucified.’ The Chaldee renders all this in the plural, ‘To those who are contemned among the people, to those who have migrated to ether kingdoms, to those who serve other lords.’

To a servant of rulers - This probably means that the Messiah voluntarily submitted himself to human power, and yielded obedience to human rulers. The idea, if interpreted by the facts as recorded in the New Testament, is, that though he was the ruler of all worlds, yet he voluntarily became subject to human laws, and yielded submission and obedience to human rulers. For this purpose he conformed to the existing institutions of his country at the time when he lived; he paid the customary tax or tribute that was laid for the support of religion Matthew 17:27; he submitted to a trial before the Sanhedrim, and before Pilate, though both were conducted in a manner that violated all the principles of justice; and he submitted to the unjust decree which condemned him to die. He was, therefore, all his life, subject to rulers. He was not only exemplary and strict in obeying the laws of the land; but he became, in a more strict sense, their servant, as he was deprived of his liberty, comfort, and life at their caprice. He refrained himself from exerting his divine power, and voluntarily became subject to the will of others.

Kings shall see and arise - That is, kings shall see this, and shall rise up with demonstrations of respect and reverence. They shall see the fulfillment of the divine promises by which he is destined to be the light of the nations, and they shall render him honor as their teacher and Redeemer. To rise up, or to prostrate themselves, are both marks of respect and veneration.

Princes also shall worship - The word used here, (ישׁתחווּ yı̂sh^ettachăvû), from שׁחה shâchâh) means “to bow down, to incline oneself”; it then means “to prostrate oneself” before anyone, in order to do him honor or reverence. This was the customary mode of showing respect or reverence in the East. It consisted generally in falling upon the knees, and then touching the forehead to the ground, and is often alluded to in the Bible (see Genesis 42:6; Genesis 18:2; Genesis 19:1; Nehemiah 8:6). This honor was paid not only to kings and princes as superior 2 Samuel 9:8, but also to equals Genesis 23:7; Genesis 37:7, Genesis 37:9-10. It was the customary form of religious homage, as it is still in the East, and denoted sometimes religious worship Genesis 22:5; 1 Samuel 1:3; but not necessarily, or always (see the note at Matthew 2:11; compare Matthew 8:2; Matthew 14:33; Matthew 15:25; Matthew 18:26; Mark 5:6). Here it does not mean that they would render to him religious homage, but that they would show him honor, or respect.

Because of the Lord that is faithful - It is because Yahweh is faithful in the fulfillment of his promises, and will certainly bring this to pass. The fact that he shall be thus honored shall be traced entirely to the faithfulness era covenant-keeping God.

And he shall choose thee - Select thee to accomplish this, and to be thus a light to the pagan world. It is needless to say that this has been fulfilled. Kings and princes have bowed before the Redeemer; and the time will yet come when in far greater numbers they shall adore him. It is as needless to say, that these expressions can be applied to no other one than the Messiah. It was not true of Isaiah that he was the light of the pagan, or for salvation to the ends of the earth; nor was it true of him that kings arose and honored him, or that princes prostrated themselves before him, and did him reverence. Of the Messiah, the Lord Jesus alone, was all this true; and the assurance is thus given, that though he was rejected by his own nation, yet the time will come when the kings and princes of all the world shall do him homage.

Clarke's Notes on the Bible

Verse Isaiah 49:7. The Redeemer of Israel, and his Holy One - "The Redeemer of Israel, his Holy One"] "Perhaps we should read לקדושו likdosho," SECKER: that is, to his Holy One. The preceding word ends with a ל lamed, which might occasion that letter's being lost here. The Talmud of Babylon has וקדושו ukedosho, and his Holy One.

To him whom man despiseth - "To him whose person is despised"] "Perhaps we should read נבזה nibzeh," SECKER; or בזוי bazui, Le Clerc; that is, instead of the active, the passive form, which seems here to be required.