Footnotes

1. Isaiah 10:1 tn Heb “Woe [to] those who decree evil decrees.”
2. Isaiah 10:1 tn Heb “[to] the writers who write out harm.” The participle and verb are in the Piel, suggesting repetitive action.
3. Isaiah 10:2 tn Or “rob” (ASV, NASB, NCV, NRSV); KJV “take away the right from the poor.”
4. Isaiah 10:2 tn Heb “so that widows are their plunder, and they can loot orphans.”sn On the socio-economic background of vv. 1-2, see the note at 1:23.
5. Isaiah 10:3 tn Heb “the day of visitation” (so KJV, ASV), that is, the day when God arrives to execute justice on the oppressors.
6. Isaiah 10:4 tn Heb “except one kneels in the place of the prisoner, and in the place of the slain [who] fall.” On the force of בִּלְתִּי (bilti, “except”) and its logical connection to what precedes, see BDB 116 s.v. בֵלֶת. On the force of תַּחַת (takhat, “in the place of”) here, see J. N. Oswalt, Isaiah (NICOT), 1:258, n. 6.
7. Isaiah 10:4 tn Heb “in all this his anger was not turned, and still his hand was outstretched”; KJV, ASV, NRSV “his hand is stretched out still.”sn See the note at 9:12.
8. Isaiah 10:5 tn Heb “Woe [to] Assyria, the club of my anger.”
9. Isaiah 10:5 tn 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.”
10. Isaiah 10:6 sn Throughout this section singular forms are used to refer to Assyria; perhaps the king of Assyria is in view (see v. 12).
11. Isaiah 10:6 tn Or “defiled”; cf. ASV “profane”; NAB “impious”; NCV “separated from God.”
12. Isaiah 10:6 tn Heb “and against the people of my anger I ordered him.”
13. Isaiah 10:6 tn Heb “to make it [i.e., the people] a trampled place.”
14. Isaiah 10:7 tn Heb “but he, not so does he intend, and his heart, not so does it think.”
15. Isaiah 10:7 tn Heb “for to destroy [is] in his heart, and to cut off nations, not a few.”
16. Isaiah 10:8 tn Or “For” (KJV, ASV, NASB, NRSV).
17. Isaiah 10:9 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.
18. Isaiah 10:10 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”).
19. Isaiah 10:11 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?’”sn This statement indicates that the prophecy dates sometime between 722-701 b.c.
20. Isaiah 10:12 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
21. Isaiah 10:12 tn The Hebrew term translated “Lord” here and in vv. 16, 23, 24, 33 is אֲדֹנָי (ʾadonay).
22. Isaiah 10:12 tn Heb “his work on/against.” Cf. NAB, NASB, NRSV “on”; NIV “against.”
23. Isaiah 10:12 tn Heb “I”; The Lord is speaking here, as in vv. 5-6a.
24. Isaiah 10:12 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.
25. Isaiah 10:13 tn Heb “removed the borders of nations”; cf. NAB, NIV, NRSV “boundaries.”
26. Isaiah 10:13 tc The consonantal text (Kethib) has כְּאַבִּיר (k^eʾabbir, “like a strong one”); the marginal reading (Qere) is כַּבִיר (kavir, “mighty one”).
27. Isaiah 10:13 tn 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.
28. Isaiah 10:14 sn The Assyrians’ conquests were relatively unopposed, like robbing a bird’s nest of its eggs when the mother bird is absent.
29. Isaiah 10:15 tn Heb “the one who pushes it back and forth”; KJV “him that shaketh it”; ASV “him that wieldeth it.”
30. Isaiah 10:16 sn The irrational arrogance of the Assyrians (v. 15) will prompt the judgment about to be described.
31. Isaiah 10:16 tn Heb “will send leanness against his healthy ones”; NASB, NIV “will send a wasting disease.”
32. Isaiah 10:16 tc 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 y^eqod 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.”
33. Isaiah 10:17 tn In this context the “Light of Israel” is a divine title (note the parallel title “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).
34. Isaiah 10:17 sn See the note on the phrase “the Holy One of Israel” in 1:4.
35. Isaiah 10:17 tn Heb “his.” In vv. 17-19 the Assyrian king and his empire are compared to a great forest and orchard that are destroyed by fire (symbolic of the Lord).
36. Isaiah 10:18 tn 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.
37. Isaiah 10:18 tn 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”).
38. Isaiah 10:19 tn Heb “and the rest of the trees of his forest will be counted, and a child will record them.”
39. Isaiah 10:20 tn 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.
40. Isaiah 10:20 tn Heb “house” (so KJV, NASB, NIV, NRSV).
41. Isaiah 10:20 tn Heb “on one who strikes him down.” This individual is the king (“foreign leader”) of the oppressing nation (which NLT specifies as “the Assyrians”).
42. Isaiah 10:20 tn Or “sincerely”; KJV, ASV, NAB, NRSV “in truth.”
43. Isaiah 10:20 sn See the note on the phrase “the Holy One of Israel” in 1:4.
44. Isaiah 10:21 tn The referent of אֵל גִּבּוֹר (ʾel 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.
45. Isaiah 10:22 tn Heb “are like.”
46. Isaiah 10:22 sn The twofold appearance of the statement “a remnant will come back” (שְׁאָר יָשׁוּב, sheʾar yashuv) in vv. 21-22 echoes and probably plays off the name of Isaiah’s son Shear Jashub (see 7:3). In its original context the name was meant to encourage Ahaz (see the note at 7:3), but here it has taken on new dimensions. In light of Ahaz’s failure and the judgment it brings down on the land, the name Shear Jashub now foreshadows the destiny of the nation. According to vv. 21-22, there is good news and bad news. The good news is that a remnant of God’s people will return; the bad news is that only a remnant will be preserved and come back. Like the name Immanuel, this name foreshadows both judgment (see the notes at 7:25 and 8:8) and ultimate restoration (see the note at 8:10).
47. Isaiah 10:22 tn Or “predetermined”; cf. ASV, NASB “is determined”; TEV “is in store.”
48. Isaiah 10:22 tn צְדָקָה (ts^edaqah) often means “righteousness,” but here it refers to God’s just judgment.
49. Isaiah 10:22 tn Or “is about to overflow.”
50. Isaiah 10:23 tn Heb “Indeed (or perhaps “for”) destruction and what is decreed the Sovereign Lord of Heaven’s Armies is about to accomplish in the middle of all the land.” The phrase כָלָא וְנֶחֱרָצָה (khalaʾ venekheratsah, “destruction and what is decreed”) is a hendiadys; the two terms express one idea, with the second qualifying the first.
51. Isaiah 10:24 tn Heb “therefore.” The message that follows is one of encouragement, for it focuses on the eventual destruction of the Assyrians. Consequently “therefore” relates back to vv. 5-21, not to vv. 22-23, which must be viewed as a brief parenthesis in an otherwise positive speech.
52. Isaiah 10:24 tn Heb “in the way [or “manner”] of Egypt.”
53. Isaiah 10:25 tc The Hebrew text has simply “fury,” but the pronominal element can be assumed on the basis of what immediately follows (see “my anger” in the clause). It is possible that the suffixed yod (י) has been accidentally dropped by virtual haplography. Note that a vav (ו) is prefixed to the form that immediately follows; yod and vav are very similar in later script phases.
54. Isaiah 10:26 tn Heb “him” (so KJV, ASV, NASB); the singular refers to the leader or king who stands for the entire nation. This is specified by NCV, CEV as “the Assyrians.”
55. Isaiah 10:26 sn According to Judg 7:25, the Ephraimites executed the Midianite general Oreb at a rock which was subsequently named after the executed enemy.
56. Isaiah 10:26 tc The Hebrew text reads literally, “and his staff [will be] against the sea, and he will lift it in the way [or “manner”] of Egypt.” One could emend the text of עַל הַיָּם (ʿal hayyam, “against the sea”) to עַלֵיהֶם (ʿalehem, “against them”). The proposed shift from the third singular pronoun (note “beat him” earlier in the verse) to the plural is not problematic, for the singular is collective. Note that a third plural pronoun is used at the end of v. 25 (“their destruction”). If the text is retained, as the translation does, “the sea” symbolizes Assyria’s hostility, the metaphor being introduced because of the reference to Egypt. The final phrase, “in the way/manner of Egypt,” probably refers to the way in which God used the staff of Moses to bring judgment down on Egypt.
57. Isaiah 10:27 tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
58. Isaiah 10:27 tn Heb “he [i.e., the Lord] will remove his [i.e, Assyria’s] burden from upon your shoulder.”
59. Isaiah 10:27 tc The meaning of this line is uncertain. The Hebrew text reads literally, “and the yoke will be destroyed (or perhaps, “pulled down”) because of fatness.” Perhaps this is a bizarre picture of an ox growing so fat that it breaks the yoke around its neck or can no longer fit into its yoke. Fatness would symbolize the Lord’s restored blessings; the removal of the yoke would symbolize the cessation of Assyrian oppression. Because of the difficulty of the metaphor, many prefer to emend the text at this point. Some emend וְחֻבַּל (v^ekhubbal, “and it will be destroyed,” a perfect with prefixed vav), to יִחְבֹּל (yikhbol, “[it] will be destroyed,” an imperfect), and take the verb with what precedes, “and their yoke will be destroyed from your neck.” Proponents of this view (cf. NAB, NRSV) then emend עֹל (ʿol, “yoke”) to עָלָה (ʿalah, “he came up”) and understand this verb as introducing the following description of the Assyrian invasion (vv. 28-32). מִפְּנֵי שָׁמֶן (mipp^eney shamen, “because of fatness”) is then emended to read “from before Rimmon” (NAB, NRSV), “from before Samaria,” or “from before Jeshimon.” Although this line may present difficulties, it appears best to regard the line as a graphic depiction of God’s abundant blessings on his servant nation.
60. Isaiah 10:28 sn Verses 28-31 display a staccato style; the statements are short and disconnected (no conjunctions appear in the Hebrew text). The translation to follow strives for a choppy style that reflects the mood of the speech.
61. Isaiah 10:28 tn Heb “he,” that is, the Assyrians (as the preceding context suggests). Cf. NCV “The army of Assyria.”sn Verses 28-32 describe an invasion of Judah from the north. There is no scholarly consensus on when this particular invasion took place, if at all. J. H. Hayes and S. A. Irvine (Isaiah, 209-10) suggest the text describes the Israelite-Syrian invasion of Judah (ca. 735 b.c.), but this proposal disregards the preceding context, which prophesies the destruction of Assyria. Some suggest that this invasion occurred in conjunction with Sargon’s western campaign of 713-711 b.c., but there is no historical evidence of such an invasion at that time. Many others identify the invasion as Sennacherib’s in 701 b.c., but historical records indicate Sennacherib approached Jerusalem from the southwest. J. N. Oswalt (Isaiah [NICOT], 1:274-75) prefers to see the description as rhetorical and as not corresponding to any particular historical event, but Hayes and Irvine argue that the precise geographical details militate against such a proposal. Perhaps it is best to label the account as rhetorical-prophetic. The prophecy of the invasion was not necessarily intended to be a literal itinerary of the Assyrians’ movements; rather its primary purpose was to create a foreboding mood. Geographical references contribute to this purpose, but they merely reflect how one would expect an Assyrian invasion to proceed, not necessarily how the actual invasion would progress. Despite its rhetorical nature, the prophecy does point to the invasion of 701 b.c., as the announcement of the invaders’ downfall in vv. 33-34 makes clear; it was essentially fulfilled at that time. For further discussion of the problem, see R. E. Clements, Isaiah (NCBC), 117-19. On the geographical details of the account, see Y. Aharoni, Land of the Bible, 393.
62. Isaiah 10:28 tn Heb “came against,” or “came to.”
63. Isaiah 10:30 tc The Hebrew text reads “Poor [is] Anathoth.” The parallelism is tighter if עֲנִיָּה (ʿaniyyah, “poor”) is emended to עֲנִיהָ (ʿaniha, “answer her”). Note how the preceding two lines have an imperative followed by a proper name.
64. Isaiah 10:32 tc The consonantal text (Kethib) has “a mountain of a house (בֵּית, bet), Zion,” but the marginal reading (Qere) correctly reads “the mountain of the daughter (בַּת, bat) of Zion.” On the phrase “Daughter Zion,” see the note on the same phrase in 1:8.
65. Isaiah 10:33 tc The Hebrew text reads “with terrifying power,” or “with a crash.” מַעֲרָצָה (maʿaratsah, “terrifying power” or “crash”) occurs only here. Several have suggested an emendation to מַעֲצָד (maʿatsad, “ax”) parallel to “ax” in v. 34; see HALOT 615 s.v. מַעֲצָד and H. Wildberger, Isaiah, 1:448. sn As in vv. 12 (see the note there) and 18, the Assyrians are compared to a tree/forest in vv. 33-34.
66. Isaiah 10:33 tn Heb “the exalted of the height.” This could refer to the highest branches (cf. TEV) or the tallest trees (cf. NIV, NRSV).
67. Isaiah 10:34 tn The Hebrew text has, “and Lebanon, by/as [?] a mighty one, will fall.” The translation above takes the preposition בְּ (bet) prefixed to “mighty one” as indicating identity, “Lebanon, as a mighty one, will fall.” In this case “mighty one” describes Lebanon. (In Ezek 17:23 and Zech 11:2 the adjective is used of Lebanon’s cedars.) Another option is to take the preposition as indicating agency and interpret “mighty one” as a divine title (see Isa 33:21). One could then translate, “and Lebanon will fall by [the agency of] the Mighty One.”