Yesaya 5:12

5:12 They have stringed instruments, ¹  tambourines, flutes,

and wine at their parties.

So they do not recognize what the Lord is doing,

they do not perceive what he is bringing about. ² 

Yesaya 10:26

10:26 The Lord who commands armies is about to beat them ³  with a whip, similar to the way he struck down Midian at the rock of Oreb. ⁴  He will use his staff against the sea, lifting it up as he did in Egypt. ⁵ 

Yesaya 40:10

40:10 Look, the sovereign Lord comes as a victorious warrior; ⁶ 

his military power establishes his rule. ⁷ 

Look, his reward is with him;

his prize goes before him. ⁸ 

Yesaya 52:10

52:10 The Lord reveals ⁹  his royal power ¹⁰ 

in the sight of all the nations;

the entire ¹¹  earth sees

our God deliver. ¹² 

Yesaya 59:16

The Lord Intervenes

59:16 He sees there is no advocate; ¹³ 

he is shocked ¹⁴  that no one intervenes.

So he takes matters into his own hands; ¹⁵ 

his desire for justice drives him on. ¹⁶ 

[5:12]  ¹ tn Two types of stringed instruments are specifically mentioned in the Hebrew text, the כִּנּוֹר (kinnor, “zither”) and נֶבֶל (nevel, “harp”).

[5:12]  ² tn Heb “the work of the Lord they do not look at, and the work of his hands they do not see.” God’s “work” can sometimes be his creative deeds, but in this context it is the judgment that he is planning to bring upon his people (cf. vv. 19, 26; 10:12; 28:21).

[10:26]  ³ tn Heb “him” (so KJV, ASV, NASB); the singular refers to the leader or king who stands for the entire nation. This is specified by NCV, CEV as “the Assyrians.”

[10:26]  ⁴ sn According to Judg 7:25, the Ephraimites executed the Midianite general Oreb at a rock which was subsequently named after the executed enemy.

[10:26]  ⁵ tc The Hebrew text reads literally, “and his staff [will be] against the sea, and he will lift it in the way [or “manner”] of Egypt.” If the text is retained, “the sea” symbolizes Assyria’s hostility, the metaphor being introduced because of the reference to Egypt. The translation above assumes an emendation of עַל הַיָּם (’al hayyam, “against the sea”) to עַלֵיהֶם (’alehem, “against them”). The proposed shift from the third singular pronoun (note “beat him” earlier in the verse) to the plural is not problematic, for the singular is collective. Note that a third plural pronoun is used at the end of v. 25 (“their destruction”). The final phrase, “in the way/manner of Egypt,” probably refers to the way in which God used the staff of Moses to bring judgment down on Egypt.

[40:10]  ⁶ tn Heb “comes as a strong one”; ASV “will come as a mighty one.” The preposition בְּ (bet) here carries the nuance “in the capacity of.” It indicates that the Lord possesses the quality expressed by the noun. See GKC 379 §119.i and HALOT 104 s.v. בְּ.

[40:10]  ⁷ tn Heb “his arm rules for him” (so NIV, NRSV). The Lord’s “arm” symbolizes his military power (see Isa 51:9-10; 63:5).

[40:10]  ⁸ tn As the Lord returns to Jerusalem as a victorious warrior, he brings with him the spoils of victory, called here his “reward” and “prize.” These terms might also be translated “wages” and “recompense.” Verse 11 indicates that his rescued people, likened to a flock of sheep, are his reward.

[52:10]  ⁹ tn Heb “lays bare”; NLT “will demonstrate.”

[52:10]  ¹⁰ tn Heb “his holy arm.” This is a metonymy for his power.

[52:10]  ¹¹ tn Heb “the remote regions,” which here stand for the extremities and everything in between.

[52:10]  ¹² tn Heb “the deliverance of our God.” “God” is a subjective genitive here.

[59:16]  ¹³ tn Heb “man” (so KJV, ASV); TEV “no one to help.”

[59:16]  ¹⁴ tn Or “appalled” (NAB, NIV, NRSV), or “disgusted.”

[59:16]  ¹⁵ tn Heb “and his arm delivers for him.”

[59:16]  ¹⁶ tn Heb “and his justice [or “righteousness”] supports him.”