2 Raja-raja 15:19

15:19 Pul ¹  king of Assyria invaded the land, and Menahem paid ²  him ³  a thousand talents ⁴  of silver to gain his support ⁵  and to solidify his control of the kingdom. ⁶ 

2 Raja-raja 17:6

17:6 In the ninth year of Hoshea’s reign, the king of Assyria captured Samaria and deported the people of Israel ⁷  to Assyria. He settled them in Halah, along the Habor (the river of Gozan), and in the cities of the Medes.

2 Raja-raja 18:11

18:11 The king of Assyria deported the people of Israel ⁸  to Assyria. He settled them in Halah, along the Habor (the river of Gozan), and in the cities of the Medes.

2 Raja-raja 18:19-20

18:19 The chief adviser said to them, “Tell Hezekiah: ‘This is what the great king, the king of Assyria, says: “What is your source of confidence? ⁹  18:20 Your claim to have a strategy and military strength is just empty talk. ¹⁰  In whom are you trusting that you would dare to rebel against me?

Yesaya 7:17-18

7:17 The Lord will bring on you, your people, and your father’s family a time ¹¹  unlike any since Ephraim departed from Judah – the king of Assyria!” ¹² 

7:18 At that time ¹³  the Lord will whistle for flies from the distant streams of Egypt and for bees from the land of Assyria. ¹⁴ 

Yesaya 8:6-8

8:6 “These people ¹⁵  have rejected the gently flowing waters of Shiloah ¹⁶  and melt in fear over Rezin and the son of Remaliah. ¹⁷  8:7 So look, the sovereign master ¹⁸  is bringing up against them the turbulent and mighty waters of the Euphrates River ¹⁹  – the king of Assyria and all his majestic power. It will reach flood stage and overflow its banks. ²⁰  8:8 It will spill into Judah, flooding and engulfing, as it reaches to the necks of its victims. He will spread his wings out over your entire land, ²¹  O Immanuel.” ²² 

Yesaya 10:5-6

The Lord Turns on Arrogant Assyria

10:5 Assyria, the club I use to vent my anger, is as good as dead, ²³ 

a cudgel with which I angrily punish. ²⁴ 

10:6 I sent him ²⁵  against a godless ²⁶  nation,

I ordered him to attack the people with whom I was angry, ²⁷ 

to take plunder and to carry away loot,

to trample them down ²⁸  like dirt in the streets.

Hosea 11:5

11:5 They will return to Egypt! ²⁹ 

Assyria will rule over them ³⁰ 

because they refuse to repent! ³¹ 

[15:19]  ¹ sn Pul was a nickname of Tiglath-pileser III (cf. 15:29). See M. Cogan and H. Tadmor, II Kings (AB), 171-72.

[15:19]  ² tn Heb “gave.”

[15:19]  ³ tn Heb “Pul.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.

[15:19]  ⁴ tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 75,000 pounds of silver (cf. NCV “about seventy-four thousand pounds”); NLT “thirty-seven tons”; CEV “over thirty tons”; TEV “34,000 kilogrammes.”

[15:19]  ⁵ tn Heb “so his hands would be with him.”

[15:19]  ⁶ tn Heb “to keep hold of the kingdom in his hand.”

[17:6]  ⁷ tn The Hebrew text has simply “Israel” as the object of the verb.

[18:11]  ⁸ tn The Hebrew text has simply “Israel” as the object of the verb.

[18:19]  ⁹ tn Heb “What is this object of trust in which you are trusting?”

[18:20]  ¹⁰ tn Heb “you say only a word of lips, counsel and might for battle.” Sennacherib’s message appears to be in broken Hebrew at this point. The phrase “word of lips” refers to mere or empty talk in Prov 14:23.

[7:17]  ¹¹ tn Heb “days” (so KJV, NAB); NASB, NRSV “such days.”

[7:17]  ¹² sn Initially the prophecy appears to be a message of salvation. Immanuel seems to have a positive ring to it, sour milk and honey elsewhere symbolize prosperity and blessing (see Deut 32:13-14; Job 20:17), verse 16 announces the defeat of Judah’s enemies, and verse 17a could be taken as predicting a return to the glorious days of David and Solomon. However, the message turns sour in verses 17b-25. God will be with his people in judgment, as well as salvation. The curds and honey will be signs of deprivation, not prosperity, the relief announced in verse 16 will be short-lived, and the new era will be characterized by unprecedented humiliation, not a return to glory. Because of Ahaz’s refusal to trust the Lord, potential blessing would be transformed into a curse, just as Isaiah turns an apparent prophecy of salvation into a message of judgment. Because the words “the king of Assyria” are rather awkwardly tacked on to the end of the sentence, some regard them as a later addition. However, the very awkwardness facilitates the prophet’s rhetorical strategy here, as he suddenly turns what sounds like a positive message into a judgment speech. Actually, “the king of Assyria,” stands in apposition to the earlier object “days,” and specifies who the main character of these coming “days” will be.

[7:18]  ¹³ tn Heb “in that day” (so KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[7:18]  ¹⁴ sn Swarming flies are irritating; bees are irritating and especially dangerous because of the pain they inflict with their sting (see Deut 1:44; Ps 118:12). The metaphors are well chosen, for the Assyrians (symbolized by the bees) were much more powerful and dangerous than the Egyptians (symbolized by the flies). Nevertheless both would put pressure on Judah, for Egypt wanted Judah as a buffer state against Assyrian aggression, while Assyrian wanted it as a base for operations against Egypt. Following the reference to sour milk and honey, the metaphor is especially apt, for flies are attracted to dairy products and bees can be found in the vicinity of honey.

[8:6]  ¹⁵ tn The Hebrew text begins with “because.” In the Hebrew text vv. 6-7 are one long sentence, with v. 6 giving the reason for judgment and v. 7 formally announcing it.

[8:6]  ¹⁶ sn The phrase “waters of Shiloah” probably refers to a stream that originated at the Gihon Spring and supplied the city of Jerusalem with water. See J. N. Oswalt, Isaiah (NICOT), 1:225. In this context these waters stand in contrast to the flood waters of Assyria and symbolize God’s presence and blessings.

[8:6]  ¹⁷ tn The precise meaning of v. 6 has been debated. The translation above assumes that “these people” are the residents of Judah and that מָשׂוֹשׂ (masos) is alternate form of מָסוֹס (masos, “despair, melt”; see HALOT 606 s.v. מסס). In this case vv. 7-8 in their entirety announce God’s disciplinary judgment on Judah. However, “these people” could refer to the Israelites and perhaps also the Syrians (cf v. 4). In this case מָשׂוֹשׂ probably means “joy.” One could translate, “and rejoice over Rezin and the son of Remaliah.” In this case v. 7a announces the judgment of Israel, with vv. 7b-8 then shifting the focus to the judgment of Judah.

[8:7]  ¹⁸ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

[8:7]  ¹⁹ tn Heb “the mighty and abundant waters of the river.” The referent of “the river” here, the Euphrates River, has been specified in the translation for clarity. As the immediately following words indicate, these waters symbolize the Assyrian king and his armies which will, as it were, inundate the land.

[8:7]  ²⁰ tn Heb “it will go up over all its stream beds and go over all its banks.”

[8:8]  ²¹ tn Heb “and the spreading out of his wings [will be over] the fullness of the breadth of your land.” The metaphor changes here from raging flood to predatory bird.

[8:8]  ²² sn The appearance of the name Immanuel (“God is with us”) is ironic at this point, for God is present with his people in judgment. Immanuel is addressed here as if he has already been born and will see the judgment occur. This makes excellent sense if his birth has just been recorded. There are several reasons for considering Immanuel and Maher-Shalal-Hash-Baz one and the same. 8:3 is a birth account which could easily be understood as recording the fulfillment of the birth prophecy of 7:14. The presence of a formal record/witnesses (8:1-2) suggests a sign function for the child (cf. 7:14). As in 7:14-16, the removal of Judah’s enemies would take place before the child reached a specified age (cf. 8:4). Both 7:17-25 and 8:7-8 speak of an Assyrian invasion of Judah which would follow the defeat of Israel/Syria. The major objection to this view is the fact that different names appear, but such a phenomenon is not without parallel in the OT (cf. Gen 35:18). The name Immanuel may emphasize the basic fact of God’s presence, while the name Maher focuses on the specific nature of God’s involvement. In 7:14 the mother is viewed as naming the child, while in 8:3 Isaiah is instructed to give the child’s name, but one might again point to Gen 35:18 for a precedent. The sign child’s age appears to be different in 8:4 than in 7:15-16, but 7:15-16 pertains to the judgment on Judah, as well as the defeat of Israel/Syria (cf. vv. 17-25), while 8:4 deals only with the downfall of Israel/Syria. Some argue that the suffixed form “your land” in 8:8 points to a royal referent (a child of Ahaz or the Messiah), but usage elsewhere shows that the phrase does not need to be so restricted. While the suffix can refer to the king of a land (cf. Num 20:17; 21:22; Deut 2:27; Judg 11:17, 19; 2 Sam 24:13; 1 Kgs 11:22; Isa 14:20), it can also refer to one who is a native of a particular land (cf. Gen 12:1; 32:9; Jonah 1:8). (See also the use of “his land” in Isa 13:14 [where the suffix refers to a native of a land] and 37:7 [where it refers to a king].)

[10:5]  ²³ 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]  ²⁴ 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]  ²⁵ 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]  ²⁶ tn Or “defiled”; cf. ASV “profane”; NAB “impious”; NCV “separated from God.”

[10:6]  ²⁷ tn Heb “and against the people of my anger I ordered him.”

[10:6]  ²⁸ tn Heb “to make it [i.e., the people] a trampled place.”

[11:5]  ²⁹ tc Or “Will they not return to Egypt?” (so NIV). Following the LXX and BHS, the MT לֹא (lo’, “not”) should probably be read as לוֹ (lo, “to him”) and connected to the end of 11:4 rather than the beginning of 11:5. The textual confusion between לֹא and לוֹ probably reflects an unintentional scribal error due to a mistake in hearing (cf., e.g., Kethib/Qere in Ps 100:3).

[11:5]  ³⁰ tn Heb “Assyria, he will be his [Israel’s] king” (NASB similar).

[11:5]  ³¹ tn Heb “return” (so KJV, ASV, NASB, NRSV). The root שׁוּב (shuv, “to turn, return”) appears at the beginning and ending of this verse, creating an inclusio. This repetition produces an ironic wordplay: because Israel refuses to “return” to God or “turn” from its sin, it will “return” to Egypt. The punishment fits the crime.