And now, 1 I will break Assyria’s 2 yoke bar 3 from your neck; 4 I will tear apart the shackles 5 that are on you.” 6
Now I will break their yoke from your neck and tear your shackles away."
"So now, I will break his yoke bar from upon you, And I will tear off your shackles."
Now I will break your chains and release you from Assyrian oppression."
From now on I'm taking the yoke from your neck and splitting it up for kindling. I'm cutting you free from the ropes of your bondage."
And now I will let his yoke be broken off you, and your chains be parted.
And now I will break off his yoke from you and snap the bonds that bind you."
For now I will break off his yoke from you, And burst your bonds apart."
For now will I break
from off thee, and will burst
|NET © [draft] ITL|
, I will break
yoke bar from your neck; I will tear apart
that are onyou.”
|NET © Notes||
1 tn The particle וְעַתָּה (vÿ’attah, “And now”) often introduces a transition in a prophetic oracle (HALOT 902 s.v. 3.a). It often draws a contrast between a past condition (as described in v. 12) and what will happen in the immediate future (as described in v. 13; see, e.g., Gen 11:6; 2 Sam 2:6; 2 Kgs 12:8). See H. A. Brongers, “Bemerkungen zum Gebrauch des adverbialen we’attah im Alten Testament,” VT 15 (1965): 289-99.
2 tn Heb “his”; the referent (Assyria) has been supplied from context.
3 tc The BHS editors propose revocalizing the MT מֹטֵהוּ (motehu, “his yoke bar”) to מַטַּהַוּ (mattahu, “his scepter”). The threat of breaking an enemy’s scepter was a common ancient Near Eastern treaty curse (see D. Hillers, Treaty-Curses and the Old Testament Prophets [BibOr], 61). This proposed revocalization has no external support. The MT is supported by the use of the parallel word pair מוֹטָה/מוֹסֵר (motah, “scepter”/moser, “bonds”) elsewhere (Jer 27:2). The term מוֹטָה is never used in parallelism with מוֹסֵר elsewhere.
sn The terms yoke bar and shackles are figures of speech (hypocatastasis) for Assyrian subjugation of Judah. The imagery of the yoke bar draws an implied comparison between the yoking of a beast of burden to the subjugation of a nation under a foreign power, i.e., vassaldom (Lev 26:13; Jer 27:2; 28:14; Ezek 30:18; 34:27). This imagery also alludes to the Assyrian use of “yoke” imagery to describe their subjugation of foreign nations to the status of vassal. When describing their subjugation of nations, Assyrian rulers frequently spoke of causing them to “pull my yoke.” Sennacherib subjugated Judah to the Assyrian “yoke” in 701
4 tn Heb “from you”; the word “neck” is supplied in the translation as a clarification for the modern reader who may be less familiar with the imagery of a yoke around the neck of farm animals or draft animals.
sn The statement I will break Assyria’s yoke bar from your neck draws an implied comparison (hypocatastasis) between breaking a plowing yoke off the neck of a farming animal and freeing a vassal from the tyranny of an oppressive suzerain through military conquest (Lev 26:13; Isa 58:6; Jer 30:8; Ezek 30:18; 34:27).
5 sn The phrase the shackles that are on you draws an implied comparison between the chains and stocks of prisoners or slaves with the burden of international vassaldom to a tyrannical suzerain who demands absolute obedience and requires annual tributary offerings (e.g., Ps 2:3; Isa 52:2; Jer 27:2; 30:8). “Shackles” were the agent of covenantal discipline (e.g., Deut 28:48). Isaiah stated that the Assyrian “yoke” was the
6 tn Heb “your shackles.”