Discovery BoxIsaiah 13:3 
Context13:3 I have given orders to my chosen soldiers; 1
I have summoned the warriors through whom I will vent my anger, 2
my boasting, arrogant ones. 3
Isaiah 13:11
Context13:11 4 I will punish the world for its evil, 5
and wicked people for their sin.
I will put an end to the pride of the insolent,
I will bring down the arrogance of tyrants. 6
Isaiah 19:23
Context19:23 At that time there will be a highway from Egypt to Assyria. The Assyrians will visit Egypt, and the Egyptians will visit Assyria. The Egyptians and Assyrians will worship together. 7
Isaiah 40:14
Context40:14 From whom does he receive directions? 8
Who 9 teaches him the correct way to do things, 10
or imparts knowledge to him,
or instructs him in skillful design? 11
1 tn Heb “my consecrated ones,” i.e., those who have been set apart by God for the special task of carrying out his judgment.
2 tn Heb “my warriors with respect to my anger.”
3 tn Heb “the boasting ones of my pride”; cf. ASV, NASB, NRSV “my proudly exulting ones.”
4 sn The Lord is definitely speaking (again?) at this point. See the note at v. 4.
5 tn Or “I will bring disaster on the world.” Hebrew רָעָה (ra’ah) could refer to the judgment (i.e., disaster, calamity) or to the evil that prompts it. The structure of the parallel line favors the latter interpretation.
6 tn Or perhaps, “the violent”; cf. NASB, NIV “the ruthless.”
7 tn The text could be translated, “and Egypt will serve Assyria” (cf. NAB), but subjugation of one nation to the other does not seem to be a theme in vv. 23-25. Rather the nations are viewed as equals before the Lord (v. 25). Therefore it is better to take אֶת (’et) in v. 23b as a preposition, “together with,” rather than the accusative sign. The names of the two countries are understood to refer by metonymy to their respective inhabitants.
8 tn Heb “With whom did he consult, so that he gave discernment to him?”
9 tn Heb “and taught him.” The vav (ו) consecutive with prefixed verbal form continues the previous line. The translation employs an interrogative pronoun for stylistic reasons.
10 tn The phrase אֹרַח מִשְׁפָּט (’orakh mishpat) could be translated “path of justice” (so NASB, NRSV), but in this context, where creative ability and skill is in view, the phrase is better understood in the sense of “the way that is proper or fitting” (see BDB 1049 s.v. מִשְׁפָּט 6); cf. NIV, NCV “the right way.”
11 tn Heb “or the way of understanding causes him to know?”
sn The implied answer to the rhetorical questions in vv. 13-14 is, “No one.” In contrast to Marduk, the creator-god of Mesopotamian myths who receives help from the god of wisdom, the Lord neither needs nor receives any such advice or help. See R. Whybray, Heavenly Counsellor (SOTSMS), 64-77.
