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Schlachter Bibel
Jesaja 10:24
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- CondensedParallel Translations
Darum spricht der HERR HERR Zebaoth: Fürchte dich nicht, mein Volk, das zu Zion wohnt, vor Assur. Er wird dich mit einem Stecken schlagen und seinen Stab wider dich aufheben, wie in Ägypten geschah.
Bible Verse Review
from Treasury of Scripure Knowledge
O my people: Isaiah 4:3, Isaiah 12:6, Isaiah 30:19, Isaiah 46:13, Isaiah 61:3, Hebrews 12:22-24
be not afraid: Isaiah 8:12, Isaiah 8:13, Isaiah 33:14-16, Isaiah 35:4, Isaiah 37:6, Isaiah 37:22, Isaiah 37:33-35
smite thee: Isaiah 10:5, Isaiah 9:4, Isaiah 14:29, Isaiah 27:7
and shall lift up his staff against thee: or, but he shall lift up his staff for thee
after the manner: Exodus 1:10-16, Exodus 14:9, Exodus 14:21-31, Exodus 15:6-10
Reciprocal: 2 Kings 19:32 - He shall not come 2 Kings 20:6 - I will defend 2 Chronicles 32:22 - Lord Psalms 9:6 - destructions Ecclesiastes 7:8 - Better Isaiah 10:26 - his rod Isaiah 10:32 - shake Isaiah 14:25 - then Isaiah 30:31 - which smote
Gill's Notes on the Bible
Therefore thus saith the Lord God of hosts,.... Since there is such a decree, and this will certainly be executed:
O my people, that dwellest in Zion; the inhabitants of Jerusalem; such of them especially as feared the Lord, and worshipped him, and served him in the temple:
be not afraid of the Assyrian: the king of Assyria; neither Sennacherib, that threatened them with ruin, having taken the cities of Judah, and laid siege to Jerusalem; nor Nebuchadnezzar, who carried them captive, since he would not be able utterly to destroy them, they would return and dwell in the land again; for there was a decree concerning the salvation of a remnant, which would certainly take place; and till that was executed, it was impossible the nation should be destroyed.
He shall smite thee with a rod; be an instrument of chastising and correcting, but not of destroying; Jarchi interprets it of smiting with the rod of his mouth, by means of Rabshakeh reproaching, and blaspheming:
and shall lift up his staff against thee, after the manner of Egypt; which Kimchi explains of the tribute the Assyrians exacted of them, in like manner as the Egyptians set taskmasters over them, and afflicted them with hard bondage, in Egypt: the sense is, that though the Assyrians should annoy and distress them, yet should not utterly consume them; there would be an end of their oppression, and a deliverance out of it; even as when they were in Egypt, and oppressed there, the Lord appeared for them, and supported them, and at length saved them, and so he would now. Mention is made of a rod and a staff, in allusion to what the Assyrian is said to be in the hand of the Lord,
Isaiah 10:5.
Barnes' Notes on the Bible
Therefore ... - In this verse the prophet returns to the main subject of this prophecy, which is to comfort the people of Jerusalem with the assurance that the army of the Assyrian would be destroyed.
O my people - An expression of tenderness, showing that God regarded them as his children, and notwithstanding the judgments that he would bring upon them for their sins In the midst of severe judgments, God speaks the language of tenderness; and, even when he punishes, has toward his people the feelings of a father; Hebrews 12:5-11.
That dwelleth in Zion - literally, in mount Zion; but here taken for the whole city of Jerusalem; see the note at Isaiah 1:8.
Be not afraid ... - For his course shall be arrested, and he shall be repelled and punished; Isaiah 10:25-27.
He shall smite thee - He shall, indeed, smite thee, but shall not utterly destroy thee.
And shall lift up his staff - Note, Isaiah 10:5. The “staff” here is regarded as an instrument of punishment; compare the note at Isaiah 9:4; and the sense is, that by his invasion, and by his exactions, he would oppress and punish the nation.
After the manner of Egypt - Hebrew, ‘In the way of Egypt.’ Some interpreters have supposed that this means that Sennacherib would oppress and afflict the Jews in his going down to Egypt, or on his way there to attack the Egyptians. But the more correct interpretation is that which is expressed in our translation - “after the manner of Egypt.” That is, the nature of his oppressions shall be like those which the Egyptians under Pharaoh inflicted on the Jews. There are “two” ideas evidently implied here.
(1) That the oppression would be heavy and severe. Those which their fathers experienced in Egypt were exceedingly burdensome and cruel. So it would be in the calamities that the Assyrian would bring upon them. But,
(2) Their fathers had been delivered from the oppressions of the Egyptians. And so it would be now. The Assyrian would oppress them; but God would deliver and save them. The phrase, ‘in the way of,’ is used to denote “after the manner of,” or, as an example, in Amos 4:10, ‘I have sent among you the pestilence after the manner of Egypt;’ Hebrew, ‘In the way of Egypt;’ compare Ezekiel 20:30.
Clarke's Notes on the Bible
Verse Isaiah 10:24. After the manner of Egypt - "In the way of Egypt."] I think there is a designed ambiguity in these words. Sennacherib, soon after his return from his Egyptian expedition, which, I imagine, took him up three years, invested Jerusalem. He is represented by the prophet as lifting up his rod in his march from Egypt, and threatening the people of God, as Pharaoh and the Egyptians had done when they pursued them to the Red Sea. But God in his turn will lift up his rod over the sea, as he did at that time, in the way, or after the manner, of Egypt; and as Sennacherib has imitated the Egyptians in his threats, and came full of rage against them from the same quarter; so God will act over again the same part that he had taken formerly in Egypt, and overthrow their enemies in as signal a manner. It was all to be, both the attack and the deliverance, בדרך bederech, or כדרך kederech, as a MS. has it in each place, in the way, or after the manner, of Egypt.
