Yesaya 10:5-15
Konteks10:5 Assyria, the club I use to vent my anger, is as good as dead, 1
a cudgel with which I angrily punish. 2
10:6 I sent him 3 against a godless 4 nation,
I ordered him to attack the people with whom I was angry, 5
to take plunder and to carry away loot,
to trample them down 6 like dirt in the streets.
10:7 But he does not agree with this,
his mind does not reason this way, 7
for his goal is to destroy,
and to eliminate many nations. 8
“Are not my officials all kings?
10:9 Is not Calneh like Carchemish?
Hamath like Arpad?
Samaria like Damascus? 10
10:10 I overpowered kingdoms ruled by idols, 11
whose carved images were more impressive than Jerusalem’s 12 or Samaria’s.
10:11 As I have done to Samaria and its idols,
so I will do to Jerusalem and its idols.” 13
10:12 But when 14 the sovereign master 15 finishes judging 16 Mount Zion and Jerusalem, then I 17 will punish the king of Assyria for what he has proudly planned and for the arrogant attitude he displays. 18 10:13 For he says:
“By my strong hand I have accomplished this,
by my strategy that I devised.
I invaded the territory of nations, 19
and looted their storehouses.
Like a mighty conqueror, 20 I brought down rulers. 21
10:14 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.” 22
10:15 Does an ax exalt itself over the one who wields it,
or a saw magnify itself over the one who cuts with it? 23
As if a scepter should brandish the one who raises it,
or a staff should lift up what is not made of wood!
Yesaya 27:1-13
Konteks27:1 At that time 24 the Lord will punish
with his destructive, 25 great, and powerful sword
Leviathan the fast-moving 26 serpent,
Leviathan the squirming serpent;
he will kill the sea monster. 27
sing about a delightful vineyard! 29
27:3 I, the Lord, protect it; 30
I water it regularly. 31
I guard it night and day,
so no one can harm it. 32
27:4 I am not angry.
I wish I could confront some thorns and briers!
Then I would march against them 33 for battle;
I would set them 34 all on fire,
27:5 unless they became my subjects 35
and made peace with me;
let them make peace with me. 36
27:6 The time is coming when Jacob will take root; 37
Israel will blossom and grow branches.
The produce 38 will fill the surface of the world. 39
27:7 Has the Lord struck down Israel like he did their oppressors? 40
Has Israel been killed like their enemies? 41
27:8 When you summon her for divorce, you prosecute her; 42
he drives her away 43 with his strong wind in the day of the east wind. 44
27:9 So in this way Jacob’s sin will be forgiven, 45
and this is how they will show they are finished sinning: 46
They will make all the stones of the altars 47
like crushed limestone,
and the Asherah poles and the incense altars will no longer stand. 48
27:10 For the fortified city 49 is left alone;
it is a deserted settlement
and abandoned like the desert.
Calves 50 graze there;
they lie down there
and eat its branches bare. 51
27:11 When its branches get brittle, 52 they break;
women come and use them for kindling. 53
For these people lack understanding, 54
therefore the one who made them has no compassion on them;
the one who formed them has no mercy on them.
27:12 At that time 55 the Lord will shake the tree, 56 from the Euphrates River 57 to the Stream of Egypt. Then you will be gathered up one by one, O Israelites. 58 27:13 At that time 59 a large 60 trumpet will be blown, and the ones lost 61 in the land of Assyria will come, as well as the refugees in 62 the land of Egypt. They will worship the Lord on the holy mountain in Jerusalem. 63
[10:5] 1 tn Heb “Woe [to] Assyria, the club of my anger.” On הוֹי (hoy, “woe, ah”) see the note on the first phrase of 1:4.
[10:5] 2 tn Heb “a cudgel is he, in their hand is my anger.” It seems likely that the final mem (ם) on בְיָדָם (bÿyadam) 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.”
[10:6] 3 sn Throughout this section singular forms are used to refer to Assyria; perhaps the king of Assyria is in view (see v. 12).
[10:6] 4 tn Or “defiled”; cf. ASV “profane”; NAB “impious”; NCV “separated from God.”
[10:6] 5 tn Heb “and against the people of my anger I ordered him.”
[10:6] 6 tn Heb “to make it [i.e., the people] a trampled place.”
[10:7] 7 tn Heb “but he, not so does he intend, and his heart, not so does it think.”
[10:7] 8 tn Heb “for to destroy [is] in his heart, and to cut off nations, not a few.”
[10:8] 9 tn Or “For” (KJV, ASV, NASB, NRSV).
[10:9] 10 sn Calneh … Carchemish … Hamath … Arpad … Samaria … Damascus. The city states listed here were conquered by the Assyrians between 740-717
[10:10] 11 tn 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”).
[10:10] 12 map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:11] 13 tn 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?”
[10:11] sn This statement indicates that the prophecy dates sometime between 722-701
[10:12] 14 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[10:12] 15 tn The Hebrew term translated “sovereign master” here and in vv. 16, 23, 24, 33 is אֲדֹנָי (’adonay).
[10:12] 16 tn Heb “his work on/against.” Cf. NAB, NASB, NRSV “on”; NIV “against.”
[10:12] 17 tn The Lord is speaking here, as in vv. 5-6a.
[10:12] 18 tn 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.
[10:13] 19 tn Heb “removed the borders of nations”; cf. NAB, NIV, NRSV “boundaries.”
[10:13] 20 tc The consonantal text (Kethib) has כְּאַבִּיר (kÿ’abir, “like a strong one”); the marginal reading (Qere) is כַּבִיר (kavir, “mighty one”).
[10:13] 21 tn Heb “and I brought down, like a strong one, ones sitting [or “living”].” The participle יוֹשְׁבִים (yoshÿvim, “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.
[10:14] 22 sn The Assyrians’ conquests were relatively unopposed, like robbing a bird’s nest of its eggs when the mother bird is absent.
[10:15] 23 tn Heb “the one who pushes it back and forth”; KJV “him that shaketh it”; ASV “him that wieldeth it.”
[27:1] 24 tn Heb “in that day” (so KJV).
[27:1] 25 tn Heb “hard, severe”; cf. NAB, NRSV “cruel”; KJV “sore”; NLT “terrible.”
[27:1] 26 tn Heb “fleeing” (so NAB, NASB, NRSV). Some translate “slippery” or “slithering.”
[27:1] 27 tn The description of Leviathan should be compared with the following excerpts from Ugaritic mythological texts: (1) “Was not the dragon (Ugaritic tnn, cognate with Hebrew תַנִּין [tannin, translated “sea monster” here]) vanquished and captured? I did destroy the wriggling (Ugaritic ’qltn, cognate to Hebrew עֲקַלָּתוֹן [’aqallaton, translated “squirming” here]) serpent, the tyrant with seven heads (cf. Ps 74:14).” (See CTA 3 iii 38-39.) (2) “for all that you smote Leviathan the slippery (Ugaritic brh, cognate to Hebrew בָּרִחַ [bariakh, translated “fast-moving” here]) serpent, [and] made an end of the wriggling serpent, the tyrant with seven heads” (See CTA 5 i 1-3.)
[27:1] sn In the Ugaritic mythological texts Leviathan is a sea creature that symbolizes the destructive water of the sea and in turn the forces of chaos that threaten the established order. Isaiah here applies imagery from Canaanite mythology to Yahweh’s eschatological victory over his enemies. Elsewhere in the OT, the battle with the sea motif is applied to Yahweh’s victories over the forces of chaos at creation and in history (cf. Pss 74:13-14; 77:16-20; 89:9-10; Isa 51:9-10). Yahweh’s subjugation of the chaos waters is related to His kingship (cf. Pss 29:3, 10; 93:3-4). Apocalyptic literature employs the imagery as well. The beasts of Dan 7 emerge from the sea, while Rev 13 speaks of a seven-headed beast coming from the sea.
[27:2] 28 tn Heb “in that day” (so KJV).
[27:2] 29 tn Heb “vineyard of delight,” or “vineyard of beauty.” Many medieval
[27:3] 30 tn Heb “her.” Apparently “vineyard” is the antecedent, though normally this noun is understood as masculine (see Lev 25:3, however).
[27:3] 31 tn Or perhaps, “constantly.” Heb “by moments.”
[27:3] 32 tn Heb “lest [someone] visit [harm] upon it, night and day I guard it.”
[27:4] 33 tn Heb “it.” The feminine singular suffix apparently refers back to the expression “thorns and briers,” understood in a collective sense. For other examples of a cohortative expressing resolve after a hypothetical statement introduced by נָתַן with מִי (miwith natan), see Judg 9:29; Jer 9:1-2; Ps 55:6.
[27:4] 34 tn Heb “it.” The feminine singular suffix apparently refers back to the expression “thorns and briers,” understood in a collective sense.
[27:5] 35 tn Heb “or let him take hold of my refuge.” The subject of the third masculine singular verb form is uncertain. Apparently the symbolic “thorns and briers” are in view, though in v. 4b a feminine singular pronoun was used to refer to them.
[27:5] 36 tc The Hebrew text has, “he makes peace with me, peace he makes with me.” Some contend that two alternative readings are preserved here and one should be deleted. The first has the object שָׁלוֹם (shalom, “peace”) preceding the verb עָשָׂה (’asah, “make”); the second reverses the order. Another option is to retain both statements, although repetitive, to emphasize the need to make peace with Yahweh.
[27:6] 37 tc The Hebrew text reads literally, “the coming ones, let Jacob take root.” הַבָּאִים (habba’im, “the coming ones”) should probably be emended to יָמִים בָאִים (yamim va’im, “days [are] coming”) or בְּיָמִים הַבָּאִים (biyamim habba’im, “in the coming days”).
[27:6] 38 tn Heb “fruit” (so KJV, NAB, NASB, NIV, NRSV, NLT).
[27:6] 39 sn This apparently refers to a future population explosion. See 26:18.
[27:7] 40 tn The Hebrew text reads literally, “Like the striking down of the one striking him down does he strike him down?” The meaning of the text is unclear, but this may be a rhetorical question, suggesting that Israel has not experienced divine judgment to the same degree as her oppressors. In this case “the one striking down” refers to Israel’s oppressors, while the pronoun “him” refers to Israel. The subject of the final verb (“does he strike down”) would then be God, while the pronoun “him” would again refer to Israel.
[27:7] 41 tn The Hebrew text reads literally, “Or like the killing of his killed ones is he killed?” If one accepts the interpretation of the parallel line outlined in the previous note, then this line too would contain a rhetorical question suggesting that Israel has not experienced destruction to the same degree as its enemies. In this case “his killed ones” refers to the one who struck Israel down, and Israel would be the subject of the final verb (“is he killed”).
[27:8] 42 tn The Hebrew text reads literally, “in [?], in sending her away, you oppose her.” The meaning of this line is uncertain. The form בְּסַאסְּאָה (bÿsa’ssÿ’ah) is taken as an infinitive from סַאסְּאָה (sa’ssÿ’ah) with a prepositional prefix and a third feminine singular suffix. (The MT does not have a mappiq in the final he [ה], however). According to HALOT 738 s.v. סַאסְּאָה the verb is a Palpel form from an otherwise unattested root cognate with an Arabic verb meaning “to gather beasts with a call.” Perhaps it means “to call, summon” here, but this is a very tentative proposal. בְּשַׁלְחָהּ (bÿshalkhah, “in sending her away”) appears to be a Piel infinitive with a prepositional prefix and a third feminine singular suffix. Since the Piel of שָׁלָח (shalakh) can sometimes mean “divorce” (HALOT 1514-15 s.v.) and the following verb רִיב (riv, “oppose”) can be used in legal contexts, it is possible that divorce proceedings are alluded to here. This may explain why Israel is referred to as feminine in this verse, in contrast to the masculine forms used in vv. 6-7 and 9.
[27:8] 43 tn The Hebrew text has no object expressed, but one can understand a third feminine singular pronominal object and place a mappiq in the final he (ה) of the form to indicate the suffix.
[27:8] 44 sn The “east wind” here symbolizes violent divine judgment.
[27:9] 45 tn Or “be atoned for” (NIV); cf. NRSV “be expiated.”
[27:9] 46 tn Heb “and this [is] all the fruit of removing his sin.” The meaning of the statement is not entirely clear, though “removing his sin” certainly parallels “Jacob’s sin will be removed” in the preceding line. If original, “all the fruit” may refer to the result of the decision to remove sin, but the phrase may be a corruption of לְכַפֵּר (lekhaper, “to atone for”), which in turn might be a gloss on הָסִר (hasir, “removing”).
[27:9] 47 tn Heb “when he makes the stones of an altar.” The singular “altar” is collective here; pagan altars are in view, as the last line of the verse indicates. See also 17:8.
[27:9] 48 sn As interpreted and translated above, this verse says that Israel must totally repudiate its pagan religious practices in order to experience God’s forgiveness and restoration. Another option is to understand “in this way” and “this” in v. 9a as referring back to the judgment described in v. 8. In this case כָּפַר (kafar, “atone for”) is used in a sarcastic sense; Jacob’s sin is “atoned for” and removed through severe judgment. Following this line of interpretation, one might paraphrase the verse as follows: “So in this way (through judgment) Jacob’s sin will be “atoned for,” and this is the way his sin will be removed, when he (i.e., God) makes all the altar stones like crushed limestone….” This interpretation is more consistent with the tone of judgment in vv. 8 and 10-11.
[27:10] 49 sn The identity of this city is uncertain. The context suggests that an Israelite city, perhaps Samaria or Jerusalem, is in view. For discussions of interpretive options see J. N. Oswalt, Isaiah (NICOT), 1:496-97, and Paul L. Redditt, “Once Again, the City in Isaiah 24-27,” HAR 10 (1986), 332.
[27:10] 50 tn The singular form in the text is probably collective.
[27:10] 51 tn Heb “and destroy her branches.” The city is the antecedent of the third feminine singular pronominal suffix. Apparently the city is here compared to a tree. See also v. 11.
[27:11] 52 tn Heb “are dry” (so NASB, NIV, NRSV).
[27:11] 53 tn Heb “women come [and] light it.” The city is likened to a dead tree with dried up branches that is only good for firewood.
[27:11] 54 tn Heb “for not a people of understanding [is] he.”
[27:12] 55 tn Heb “and it will be 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.
[27:12] 56 tn Heb “the Lord will beat out.” The verb is used of beating seeds or grain to separate the husk from the kernel (see Judg 6:11; Ruth 2:17; Isa 28:27), and of beating the olives off the olive tree (Deut 24:20). The latter metaphor may be in view here, where a tree metaphor has been employed in the preceding verses. See also 17:6.
[27:12] 57 tn Heb “the river,” a frequent designation in the OT for the Euphrates. For clarity most modern English versions substitute the name “Euphrates” for “the river” here.
[27:12] 58 sn The Israelites will be freed from exile (likened to beating the olives off the tree) and then gathered (likened to collecting the olives).
[27:13] 59 tn Heb “and it will be 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.
[27:13] 60 tn Traditionally, “great” (KJV, NAB, NASB, NIV, NLT); CEV “loud.”
[27:13] 61 tn Or “the ones perishing.”
[27:13] 62 tn Or “the ones driven into.”
[27:13] 63 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
