Isaiah 10

1 that write grievousness which they have prescribed. Rather, “and to writers [professional interpreters of the law] who prescribe oppression.”

3 where will ye leave your glory? That is, “Where will ye deposit your honour?” as in a place of security.

4. Without me, etc. Rather as R.V., “They shall only bow down under the prisoners,” etc.

VERS. 5–34. The following prophecy refers to an Assyrian invasion of Judah, which has generally been supposed to be that by Sennacherib. Some later expositors, however, have held that the passage applies to an earlier inroad, by Sargon, in connexion with his expedition against Philistia and Egypt (xx.). It would seem from the monuments that at that time Sargon overran the territory of Judah, and at least threatened Jerusalem (see further on xxii. 1–4).

5 the staff in their hand. That is, in the hand of the Assyrians. They who smote the Israelites with their rod were themselves only a rod in God’s hand.

6 hypocritical. Rather, “profane,” as R.V.

7. Howbeit he meaneth not so. Whilst wicked men form and pursue their plans, God is making them subservient to His purposes: comp. ver. 12, and note on 1 Kings xii. 15.

8. Are not my princes altogether (“all of them,” R.V.) kings? The Assyrian monarch here asserts his officers to be equal to the kings of other countries. The satraps who led their several contingents were equal to kings in the extent of their government; some of them were really conquered kings: see the title “king of kings.” Ezra vii. 12.

9. Is not Calno as Carchemish? That is, “Have they not been equally subdued by me?” All these towns were on the line of march from Nineveh to Jerusalem. Calno (modern Zerghul) had fallen under Tiglath-pileser; Carchemish under Sargon himself. Carchemish was the capital of the Hittites, now called Jerablus. For its detailed history see Sayce: The Hittites (4th edition, 1925). Hamath is now called el-Asi, on the river Orosites. Arpad is now a heap of ruins called Tel Erfdd.

10 found. As a man finds and easily takes a nest: comp. ver. 14.

them of Jerusalem and of Samaria. As though Jehovah were a mere tutelary deity of a particular land: comp. 2 Kings xviii., xix.

11. Samaria. Taken by Sargon, 721 n.c.

12 the fruit of the stout heart, etc. That is, the wicked actions resulting from the Assyrian’s arrogance.

13 the bounds of the people (peoples). That is, the boundaries of nations, by extending my own empire.

I have put down the inhabitants. Rather, as R.V., “I have brought down them that sit [on thrones].”

14 peeped. Or, “chirped.” This comparison of the Assyrian conquest to a mighty “birds-nesting” is the very height of arrogance—sharply and suddenly rebuked in the next verse.

15. As if the rod should shake itself, etc. Rather, “As if a staff should brandish those who wield it! As if a rod should lift up that which is no wood!” This boast of the Assyrian is as absurd as for the staff to talk of using its owner.

16 his fat ones. The “stout-hearted” Assyrian warriors.

17. And the Light of Israel shall be for a fire. Comp. Heb. xii. 29 (where “our God” is emphatic).

18. And shall consume. Compare with this the vaunt of the Assyrian messengers in xxxvii. 24. The “thorns” and “briers” (17), the “forest” and the “fruitful field,” together represent the battalions of Assyria.

And they shall be as when a standardbearer fainteth. Rather, “And it shall be like the wasting away of a sick man.”

20 the remnant of Israel. See Hezekiah’s invitation, 2 Chron. xxx. 6.

him that smote them. That is, the Assyrian, whose aid was sought by Ahaz.

21. The remnant shall return. Alluding to the name of the prophet’s son: see viii. 3. The reference is still to the people of both kingdoms. “Mighty God,” as in ix. 6. The return predicted evidently includes a return to God by true repentance.

22. Yet a remnant. Rather, as R.V., “only a remnant.”

23. In the midst of all the land. Or, “In the midst of all the earth” (R.V.). The judgements of God are a spectacle and a warning to mankind.

26. And [as] His rod [was] upon the sea. Rather, “And His (Jehovah’s) rod [shall be as it was] over the sea, and He shall lift it up after the manner of Egypt” (i.e., the manner in which He punished Egypt): comp. ver. 24, where “the manner of Egypt” means the way in which Egypt oppressed Israel.

27 because of the anointing. The best translation appears to be: “The yoke (of Israel) is broken by reason of fatness”; (see R.V. marg.), the figure being taken from a fat ox, which bursts and casts off the yoke: comp. Deut. xxxii. 15; Hos. iv. 16.

28. He is come to Aith. Or, Ai. The prophet here describes, in vivid language, the march of the Assyrian king towards Jerusalem, from the north. (Sennacherib, twenty years later, approached from the south-west.)

he hath laid up his carriages. Rather, “he leaveth his baggage.” Michmash was a strong post commanding a “passage,” or defile (ver. 29; 1 Sam. xiii. 23), well fitted for a military depôt.

30. Lift up thy voice. Or, perhaps, “Shriek, daughter of Gallim! listen, Laishah! answer her, Anathoth!” representing the terror and sufferings of the captured towns. “Madmenah” (dunphill) and “Gebim” (cisterns) cannot be identified. They were no doubt suburban villages north of Jerusalem. “Nob” is at the northern extremity of the Olivet range.

32 that day. Or, “This very day” (R.V.), resting there one day, within sight of the city which he threatens with assault on the morrow. But there he shall suddenly fall, like a haughty (or lofty) tree felled by the axe (vers. 33, 34; comp. Ezek. xxxi.).