Isaiah 11:13

11:13 Ephraim’s jealousy will end, ¹ 

and Judah’s hostility ²  will be eliminated.

Ephraim will no longer be jealous of Judah,

and Judah will no longer be hostile toward Ephraim.

Isaiah 26:11

26:11 O Lord, you are ready to act, ³ 

but they don’t even notice.

They will see and be put to shame by your angry judgment against humankind, ⁴ 

yes, fire will consume your enemies. ⁵ 

Isaiah 42:13

42:13 The Lord emerges like a hero,

like a warrior he inspires himself for battle; ⁶ 

he shouts, yes, he yells,

he shows his enemies his power. ⁷ 

Isaiah 59:17

59:17 He wears his desire for justice ⁸  like body armor, ⁹ 

and his desire to deliver is like a helmet on his head. ¹⁰ 

He puts on the garments of vengeance ¹¹ 

and wears zeal like a robe.

Isaiah 63:15

63:15 Look down from heaven and take notice,

from your holy, majestic palace!

Where are your zeal ¹²  and power?

Do not hold back your tender compassion! ¹³ 

[11:13]  ¹ tn Heb “turn aside”; KJV, NASB, NRSV “depart.”

[11:13]  ² tn Heb “hostile ones of Judah.” Elsewhere when the substantival participle of צָרָר (tsarar) takes a pronominal suffix or appears in a construct relationship, the following genitive is objective. (For a list of texts see BDB 865 s.v. III צָרַר) In this case the phrase “hostile ones of Judah” means “those who are hostile toward Judah,” i.e., Judah’s enemies. However, the parallel couplet that follows suggests that Judah’s hostility toward Ephraim is in view. In this case “hostile ones of Judah” means “hostile ones from Judah.” The translation above assumes the latter, giving the immediate context priority over general usage.

[26:11]  ³ tn Heb “O Lord, your hand is lifted up.”

[26:11]  ⁴ tn Heb “They will see and be ashamed of zeal of people.” Some take the prefixed verbs as jussives and translate the statement as a prayer, “Let them see and be put to shame.” The meaning of the phrase קִנְאַת־עָם (qin’at-’am, “zeal of people”) is unclear. The translation assumes that this refers to God’s angry judgment upon people. Another option is to understand the phrase as referring to God’s zealous, protective love of his covenant people. In this case one might translate, “by your zealous devotion to your people.”

[26:11]  ⁵ tn Heb “yes, fire, your enemies, will consume them.” Many understand the prefixed verb form to be jussive and translate, “let [fire] consume” (cf. NAB, NIV, NRSV). The mem suffixed to the verb may be enclitic; if a pronominal suffix, it refers back to “your enemies.”

[42:13]  ⁵ tn Heb “like a man of war he stirs up zeal” (NIV similar).

[42:13]  ⁶ tn Or perhaps, “he triumphs over his enemies” (cf. NIV); NLT “will crush all his enemies.”

[59:17]  ⁷ tn Or “righteousness” (KJV, NASB, NIV, NRSV, NLT); NCV “goodness.”

[59:17]  ⁸ tn Or “a breastplate” (traditional; so many English versions); TEV “a coat of armour.”

[59:17]  ⁹ tn Heb “and [as] a helmet deliverance on his head.”

[59:17]  ¹⁰ tn Heb “and he puts on the clothes of vengeance [as] a garment.”

[63:15]  ⁹ tn This probably refers to his zeal for his people, which motivates him to angrily strike out against their enemies.

[63:15]  ¹⁰ tn The Hebrew text reads literally, “the agitation of your intestines and your compassion to me they are held back.” The phrase “agitation of your intestines” is metonymic, referring to the way in which one’s nervous system reacts when one feels pity and compassion toward another. אֵלַי (’elay, “to me”) is awkward in this context, where the speaker represents the nation and, following the introduction (see v. 7), utilizes first person plural forms. The translation assumes an emendation to the negative particle אַל (’al). This also necessitates emending the following verb form (which is a plural perfect) to a singular jussive (תִתְאַפָּק, tit’appaq). The Hitpael of אָפַק (’afaq) also occurs in 42:14.