Yesaya 10:5-13

The Lord Turns on Arrogant Assyria

10:5 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 

10:8 Indeed, ⁹  he says:

“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 

Yeremia 21:13

21:13 Listen, you ²²  who sit enthroned above the valley on a rocky plateau.

I am opposed to you,’ ²³  says the Lord. ²⁴ 

‘You boast, “No one can swoop down on us.

No one can penetrate into our places of refuge.” ²⁵ 

Nahum 3:5

3:5 I am against you,” declares the Lord who commands armies. ²⁶ 

“I will strip off your clothes! ²⁷ 

I will show your nakedness to the nations

and your shame to the kingdoms;

[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 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.

[10:10]  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 b.c.

[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.

[21:13]  ²² tn Or “Listen, Jerusalem, you…”; Heb text of v. 21a-b reads, “Behold I am against you [fem. sg.], O inhabitant [fem. sg.] of the valley [and of] the rock of the plain, oracle of the Lord, who are saying [masc. pl.].” Verses 13-14 are generally treated as a separate oracle addressed to Jerusalem. The basis for this is (1) the appropriateness of the description here to the city of Jerusalem; (2) the rather similar reference to Jerusalem smugly living in her buildings made from cedars of Lebanon in 22:23; (3) the use of the second feminine singular pronoun “you” in other places in reference to Jerusalem (cf. clearly in 4:14; 6:8; 13:20; 15:5-6); (4) the use of the feminine singular participle to refer to personified Jerusalem in 10:17 as well as 20:23. However, the description in 21:13 is equally appropriate to the royal household that the Lord has been addressing; the palace stood on the Ophel or fill between the northern and southern hill just south of the temple and overlooked the Kidron valley. Moreover, the word “enthroned” is even more fitting to the royal household than to Jerusalem. The phrase “enthroned above the valley” is literally “inhabitant of the valley.” But since the literal is inappropriate for either Jerusalem or the royal palace, the phrase is regularly interpreted after the parallel phrase referring to the Lord “enthroned above the cherubim.” The royal house was “enthroned” more literally than Jerusalem was. Taking this to refer to the royal court rather than Jerusalem also introduces one less unintroduced entity by the shift in pronoun in vv. 11-14 as well as eliminating the introduction of an otherwise unintroduced oracle. The “you” of “you boast” is actually the masculine plural participle (Heb “who say”) that modifies the feminine singular participle “you who sit enthroned” and goes back to the masculine plural imperatives in v. 12 rather than introducing a new entity, the people of the city. The participle “you who sit enthroned” is to be interpreted as a collective referring to the royal court not a personification of the city of Jerusalem (cf. GKC 394 §122.s and see, e.g., Isa 12:6; Mic 1:11). Moreover, taking the referent to be the royal court makes the reference to the word translated “palace” much more natural. The word is literally “forest” and is often seen to be an allusion to the armory which was called the “Forest of Lebanon” (1 Kgs 7:2; 10:17; 10:21; Isa 22:8 and see also Ezek 17:3 in an allegory (17:2-18) which may have been contemporary with this oracle). Taking the oracle to refer to the royal court also makes this oracle more parallel with the one that follows where destruction of the palace leads also to the destruction of the city.

[21:13]  ²³ tn Heb “I am against you.”

[21:13]  ²⁴ tn Heb “oracle of the Lord.”

[21:13]  ²⁵ tn Heb “Who can swoop…Who can penetrate…?” The questions are rhetorical and expect a negative answer. They are rendered as negative affirmations for clarity.

[21:13]  sn What is being expressed here is the belief in the inviolability of Zion/Jerusalem carried to its extreme. Signal deliverances of Jerusalem such as those experienced under Jehoshaphat (2 Chr 20) and Hezekiah (Isa 37:36-37) in the context of promises to protect it (Isa 31:4-5; 37:33-35; 38:6) led to a belief that Zion was unconquerable. This belief found expression in several of Israel’s psalms (Pss 46, 48, 76) and led to the mistaken assumption that God would protect it regardless of how the people treated God or one another. Micah and Jeremiah both deny that (cf. Mic 3:8-12; Jer 21:13-14).

[3:5]  ²⁶ tn Traditionally, “the Lord of hosts.” See the note on the expression “the Lord who commands armies” in 2:13.

[3:5]  ²⁷ tn Heb “I will uncover your skirts over your face.”

[3:5]  sn Strip off your clothes. In the ancient Near East, the typical punishment for a prostitute was to strip her of her clothes publicly to expose her to open shame, embarrassment, and public ridicule. Because Nineveh had acted like a prostitute, the Lord would punish her as a prostitute.