Isa 10:5-21 | NETfull | STEP | Assyria, the club I use to vent my anger, is as good as dead, a cudgel with which I angrily punish.

Isaiah 10:5-21

The Lord Turns on Arrogant Assyria

5 Assyria, the club I use to vent my anger, is as good as dead, ^{▼▼ Heb “Woe [to] Assyria, the club of my anger.” On הוֹי (hoy, “woe, ah”) see the note on the first phrase of 1:4.}
a cudgel with which I angrily punish. ^{▼▼ Heb “a cudgel is he, in their hand is my anger.” It seems likely that the final mem (ם) on בְיָדָם (b^eyadam) is not a pronominal suffix (“in their hand”), but an enclitic mem. If so, one can translate literally, “a cudgel is he in the hand of my anger.”}
6 I sent him ^{▼▼ Throughout this section singular forms are used to refer to Assyria; perhaps the king of Assyria is in view (see v. 12).} against a godless ^{▼▼ Or “defiled”; cf. ASV “profane”; NAB “impious”; NCV “separated from God.”} nation,
I ordered him to attack the people with whom I was angry, ^{▼▼ Heb “and against the people of my anger I ordered him.”}
to take plunder and to carry away loot,
to trample them down ^{▼▼ Heb “to make it [i.e., the people] a trampled place.”} like dirt in the streets.
7 But he does not agree with this,
his mind does not reason this way, ^{▼▼ Heb “but he, not so does he intend, and his heart, not so does it think.”}
for his goal is to destroy,
and to eliminate many nations. ^{▼▼ Heb “for to destroy [is] in his heart, and to cut off nations, not a few.”}
8 Indeed, ^{▼▼ Or “For” (KJV, ASV, NASB, NRSV).} he says:
“Are not my officials all kings?
9 Is not Calneh like Carchemish?
Hamath like Arpad?
Samaria like Damascus? ^{▼▼ Calneh … Carchemish … Hamath … Arpad … Samaria … Damascus. The city states listed here were conquered by the Assyrians between 740–717 b.c. The point of the rhetorical questions is that no one can stand before Assyria’s might. On the geographical, rather than chronological arrangement of the cities, see J. N. Oswalt, Isaiah (NICOT), 1:264, n. 4.}
10 I overpowered kingdoms ruled by idols, ^{▼▼ Heb “Just as my hand found the kingdoms of the idol[s].” The comparison is expanded in v. 11a (note “as”) and completed in v. 11b (note “so”).}
whose carved images were more impressive than Jerusalem’s ^{▼▼ For the location of Jerusalem see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; Journey of Paul map 1-F4; Journey of Paul map 2-F4; Journey of Paul map 3-F4; Journey of Paul map 4-F4.} or Samaria’s.
11 As I have done to Samaria and its idols,
so I will do to Jerusalem and its idols.” ^{▼▼ The statement is constructed as a rhetorical question in the Hebrew text: “Is it not [true that] just as I have done to Samaria and its idols, so I will do to Jerusalem and its idols?”} ^{▼▼ This statement indicates that the prophecy dates sometime between 722–701 b.c.}
12 But when ^{▼▼ The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.} the sovereign master ^{▼▼ The Hebrew term translated “sovereign master” here and in vv. 16, 23, 24, 33 is אֲדֹנָי (’adonay).} finishes judging ^{▼▼ Heb “his work on/against.” Cf. NAB, NASB, NRSV “on”; NIV “against.”} Mount Zion and Jerusalem, then I ^{▼▼ The Lord is speaking here, as in vv. 5–6a.} will punish the king of Assyria for what he has proudly planned and for the arrogant attitude he displays. ^{▼▼ Heb “I will visit [judgment] on the fruit of the greatness of the heart of the king of Assyria, and on the glory of the height of his eyes.” The proud Assyrian king is likened to a large, beautiful fruit tree.} 13 For he says:

“By my strong hand I have accomplished this,
by my strategy that I devised.
I invaded the territory of nations, ^{▼▼ Heb “removed the borders of nations”; cf. NAB, NIV, NRSV “boundaries.”}
and looted their storehouses.
Like a mighty conqueror, ^{▼▼ The consonantal text (Kethib) has כְּאַבִּיר (k^e’abir, “like a strong one”); the marginal reading (Qere) is כַּבִיר (kavir, “mighty one”).} I brought down rulers. ^{▼▼ Heb “and I brought down, like a strong one, ones sitting [or “living”].” The participle יוֹשְׁבִים (yosh^evim, “ones sitting”) could refer to the inhabitants of the nations, but the translation assumes that it refers to those who sit on thrones, i.e., rulers. See BDB 442 s.v. יָשַׁב and HALOT 444 s.v. ישׁב.}
14 My hand discovered the wealth of the nations, as if it were in a nest,
as one gathers up abandoned eggs,
I gathered up the whole earth.
There was no wing flapping,
or open mouth chirping.” ^{▼▼ The Assyrians’ conquests were relatively unopposed, like robbing a bird’s nest of its eggs when the mother bird is absent.}
15 Does an ax exalt itself over the one who wields it,
or a saw magnify itself over the one who cuts with it? ^{▼▼ Heb “the one who pushes it back and forth”; KJV “him that shaketh it”; ASV “him that wieldeth it.”}
As if a scepter should brandish the one who raises it,
or a staff should lift up what is not made of wood!
16 For this reason ^{▼▼ The irrational arrogance of the Assyrians (v. 15) will prompt the judgment about to be described.} the sovereign master, the Lord who commands armies, will make his healthy ones emaciated. ^{▼▼ Heb “will send leanness against his healthy ones”; NASB, NIV “will send a wasting disease.”} His majestic glory will go up in smoke. ^{▼▼ Heb “and in the place of his glory burning will burn, like the burning of fire.” The highly repetitive text (יֵקַד יְקֹד כִּיקוֹד אֵשׁ, yeqad yiqod kiqod ’esh) may be dittographic; if the second consonantal sequence יקד is omitted, the text would read “and in the place of his glory, it will burn like the burning of fire.”}
17 The light of Israel ^{▼▼ In this context the “Light of Israel” is a divine title (note the parallel title “his holy one”). The title points to God’s royal splendor, which overshadows and, when transformed into fire, destroys the “majestic glory” of the king of Assyria (v. 16b).} will become a fire,
their Holy One ^{▼▼ See the note on the phrase “the Holy One of Israel” in 1:4.} will become a flame;
it will burn and consume the Assyrian king’s ^{▼▼ Heb “his.” In vv. 17–19 the Assyrian king and his empire is compared to a great forest and orchard that are destroyed by fire (symbolic of the Lord).} briers
and his thorns in one day.
18 The splendor of his forest and his orchard
will be completely destroyed, ^{▼▼ Heb “from breath to flesh it will destroy.” The expression “from breath to flesh” refers to the two basic components of a person, the immaterial (life’s breath) and the material (flesh). Here the phrase is used idiomatically to indicate totality.}
as when a sick man’s life ebbs away. ^{▼▼ The precise meaning of this line is uncertain. מָסַס (masas), which is used elsewhere of substances dissolving or melting, may here mean “waste away” or “despair.” נָסַס (nasas), which appears only here, may mean “be sick” or “stagger, despair.” See BDB 651 s.v. I נָסַס and HALOT 703 s.v. I נסס. One might translate the line literally, “like the wasting away of one who is sick” (cf. NRSV “as when an invalid wastes away”).}
19 There will be so few trees left in his forest,
a child will be able to count them. ^{▼▼ Heb “and the rest of the trees of his forest will be counted, and a child will record them.”}
20 At that time ^{▼▼ Or “in that day.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.} those left in Israel, those who remain of the family ^{▼▼ Heb “house” (so KJV, NASB, NIV, NRSV).} of Jacob, will no longer rely on a foreign leader that abuses them. ^{▼▼ Heb “on one who strikes him down.” This individual is the king (“foreign leader”) of the oppressing nation (which NLT specifies as “the Assyrians”).} Instead they will truly ^{▼▼ Or “sincerely”; KJV, ASV, NAB, NRSV “in truth.”} rely on the Lord, the Holy One of Israel. ^{▼▼ See the note on the phrase “the Holy One of Israel” in 1:4.} 21 A remnant will come back, a remnant of Jacob, to the mighty God. ^{▼▼ The referent of אֵל גִּבּוֹר (’el gibbor, “mighty God”) is uncertain. The title appears only here and in 9:6, where it is one of the royal titles of the coming ideal Davidic king. (Similar titles appear in Deut 10:17 and Neh 9:32 [“the great, mighty, and awesome God”] and in Jer 32:18 [“the great and mighty God”]. Both titles refer to God.) Though Hos 3:5 pictures Israel someday seeking “David their king,” and provides some support for a messianic interpretation of Isa 10:21, the Davidic king is not mentioned in the immediate context of Isa 10:21 (see Isa 11, however). The preceding verse mentions Israel relying on the Lord, so it is likely that the title refers to God here.}