Isaiah Chapter 10

[Ken M. Penner]

55. Wicked judges will flee their punishment (10:1-4)
1 Οὐαὶ τοῖς γράφουσιν πονηρίαν· γράφοντες γὰρ πονηρίαν γράφουσιν 2 ἐκκλίνοντες κρίσιν πτωχῶν, καὶ ἁρπάζοντες κρίματα πενήτων τοῦ λαοῦ μου ὥστε εἶναι αὐτοὺς χήραν εἰς ἁρπαγὴν καὶ ὀρφανὸν εἰς προνομήν. 3 καὶ τί ποιήσουσιν τῇ ἡμέρᾳ τῆς ἐπισκοπῆς; ἡ γὰρ θλῖψις ὑμῶν πόρρωθεν ἥξει· καὶ πρὸς τίνα καταφεύξε καὶ πρὸς τίνα καταφεύξεσθε τοῦ βοηθηθῆναι; καὶ ποῦ καταλείψετε τὴν δόξαν ὑμῶν 4 τοῦ μὴ ἐμπεσεῖν εἰς ἐπαγωγήν; ἐπὶ πᾶσι τούτοις οὐκ ἀπεστράφη ὁ θυμός, ἀλλ’ ἔτι ἡ χεὶρ ὑψηλή.

56. Woe to the Assyrians (10:5-7)
5 Οὐαὶ Ἀσσυρίοις· ἡ ῥάβδος τοῦ θυμοῦ μου καὶ ὀργῆς ἐστιν ἐν ταῖς χερσὶν αὐτῶν.

6 Τὴν ὀργήν μου εἰς ἔθνος ἄνομον ἀποστρέψω καὶ τῷ ἐμῷ λαῷ συντάξω τοῦ ποιῆσαι σκῦλα καὶ προνομὴν καὶ καταπατεῖν τὰς πόλεις καὶ θεῖναι αὐτὰς εἰς κονιορτόν. 7 αὐτὸς δὲ οὐχ οὕτως ἐνεθυμήθη καὶ τῇ ψυχῇ οὐχ οὕτως λελόγισθαι, ἀλλὰ ἀπαλλάξει ὁ νοῦς αὐτοῦ ἔθνη ἐξολεθρεῦσαι οὐκ ὀλίγα.

57. He will take all regions (10:8-10)
8 Καὶ ἐὰν εἴπωσιν αὐτῷ Σὺ μόνος εἶ ἄρχων, 9 καὶ ἐρεῖ Οὐκ ἔλαβον τὴν χώραν τὴν ἐπάνω Βαβυλῶνος καὶ Χαλαννή, οὗ ὁ πύργος ᾠκοδομήθη; καὶ ἔλαβον Ἀραβίαν καὶ Δαμασκὸν καὶ Σαμάρειαν· 10 ὃν τρόπον ταύτας ἔλαβον ἐν τῇ χειρί μου, καὶ πάσας τὰς χώρας λήμψομαι.

58. Jerusalem’s images will be like Samaria’s (10:10-11)
Ὀλολύξατε, τὰ γλυπτὰ ἐν Ἰερουσαλὴμ καὶ ἐν Σαμαρείᾳ· 11 ὃν τρόπον γὰρ ἐποίησα Σαμαρείᾳ καὶ τοῖς χειροποιήτοις αὐτῆς, οὕτως ποιήσω καὶ ἐν Ἰερουσαλὴμ καὶ τοῖς εἰδώλοις αὐτῆς.

59. The leader of the Assyrians (10:12-14)
12 Καὶ ἔσται ὅταν συντελέσῃ κύριος πάντα ποιῶν ἐν τῷ ὄρει Σιων καὶ Ιερουσαλημ, ἐπάξει κύριος ἐπὶ τὸν νοῦν τὸν μέγαν, τὸν ἄρχοντα τῶν Ἀσσυρίων, καὶ ἐπὶ τὸ ὕψος τῆς δόξης τῶν ὀφθαλμῶν αὐτῶν.

13 Εἶπεν γάρ Τῇ ἰσχύι ποιήσω καὶ τῇ σοφίᾳ τῆς συνέσεως, ἀφελῶ ὅρια ἐθνῶν καὶ τὴν ἰσχὺν αὐτῶν προνομεύσω καὶ σείσω πόλεις κατοικουμένας 14 καὶ τὴν οἰκουμένην ὅλην καταλήμψομαι τῇ χειρὶ ὡς νοσσιὰν καὶ ὡς καταλελειμμένα ᾠὰ ἀρῶ, καὶ οὐκ ἔστιν ὃς διαφεύξεταί με ἢ ἀντείπῃ μοι.

60. The tool depends on its master (10:15-16)
15 Μὴ δοξασθήσεται ἀξίνη ἄνευ τοῦ κόπτοντος ἐν αὐτῇ; ἢ ὑψωθήσεται πρίων ἄνευ τοῦ ἕλκοντος αὐτόν; ὡσαύτως ἐάν τις ἄρῃ ῥάβδον ἢ ξύλον. 16 καὶ οὐχ οὕτως,

Ἀλλὰ ἀποστείλῃ Κύριος Σαβαὼθ εἰς τὴν σὴν τιμὴν ἀτιμίαν, καὶ εἰς τὴν σὴν δόξαν πῦρ καιόμενον καυθήσεται·

61. Israel’s fire will consume (10:17-19)
17 Καὶ ἔσται τὸ φῶς τοῦ Ἰσραὴλ εἰς πῦρ καὶ ἁγιάσει αὐτὸν ἐν πυρὶ καιομένῳ καὶ φάγεται ὡσεὶ χόρτος τὴν ὕλην.
τῇ ἡμέρᾳ ἐκείνῃ 18 ἀποσβεσθήσεται τὰ ὄρη καὶ οἱ βουνοὶ καὶ οἱ δρυμοί, καὶ καταφάγεται ἀπὸ ψυχῆς ἕως σαρκῶν· καὶ ἔσται ὁ φεύγων ὡς ὁ φεύων ἀπὸ φλογὸς καιομένης· 19 καὶ οἱ καταλειφθέντες ἀπ’ αὐτῶν ἔσονται ἀριθμός, καὶ παιδίον γράψει αὐτούς.

62. The remnant of Israel will trust God (10:20-23)
20 Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ οὐκέτι προστεθήσεται τὸ καταλειφθὲν Ἰσραήλ, καὶ οἱ σωθέντες τοῦ Ἰακὼβ οὐκέτι μὴ πεποιθότες ὦσιν ἐπὶ τοὺς ἀδικήσαντας αὐτούς,
Ἀλλὰ ἔσονται πεποιθότες ἐπὶ τὸν θεὸν τὸν ἅγιον τοῦ Ἰσραὴλ τῇ ἀληθείᾳ, 21 καὶ ἔσται τὸ καταλειφθὲν τοῦ Ἰακὼβ ἐπὶ θεὸν ἰσχύοντα. 22 καὶ ἐὰν γένηται ὁ λαὸς Ἰσραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης, τὸ κατάλειμμα αὐτῶν σωθήσεται· λόγον γὰρ συντελῶν καὶ συντέμνων ἐν δικαιοσύνῃ, 23 ὅτι λόγον συντετμημένον ποιήσει ὁ θεὸς ἐν τῇ οἰκουμένῃ ὅλῃ.

63. Do not fear the Assyrians (10:24-26)
24 Διὰ τοῦτο τάδε λέγει Κύριος ὁ θεὸς Σαβαώθ Μὴ φοβοῦ, ὁ λαός μου οἱ κατοικοῦντες ἐν Σιών, ἀπὸ Ἀσσυρίων, ὅτι ἐν ῥάβδῳ πατάξει σε· πλὴν γὰρ ἐγὼ ἐπάγω ἐπὶ σὲ τοῦ ἰδεῖν ὁδὸν Αἰγύπτου. 25 ἔτι γὰρ μικρὸν καὶ παύσεται ἡ ὀργή, ὁ δὲ θυμός μου ἐπὶ τὴν βουλὴν αὐτῶν· 26 καὶ ἐπεγερεῖ αὐτοὺς ὁ θεὸς κατὰ τὴν πληγὴν τὴν Μαδιὰμ ἐν τόπῳ θλίψεως, καὶ ὁ θυμὸς αὐτοῦ τῇ ὁδῷ τῇ κατὰ θάλασσαν εἰς τὴν ὁδὸν τὴν κατ’ Αἴγυπτον.

64. His yoke will be destroyed (10:27-32)
27 Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀφαιρεθήσεται ὁ φόβος αὐτοῦ ἀπὸ σοῦ καὶ ὁ ζυγὸς αὐτοῦ ἀπὸ τοῦ ὤμου σου, καὶ καταφθαρήσεται ὁ ζυγὸς αὐτῷ ἀπὸ τῶν ὤμων ὑμῶν. 28 ἥξει γὰρ εἰς τὴν πόλιν Ἀγγαί, καὶ παρελεύσεται εἰς Μακεδὼ καὶ ἐν Μαχμὰ θήσει τὰ σκεύη αὐτῶν· 29 καὶ παρελεύσεται φάραγγα καὶ ἥξει εἰς Ἀγγαί, φόβος λήμψεται Ῥαμὰ πόλιν Σαούλ· φεύξεται 30 ἡ θυγάτηρ Ταλείμ, ἐπακούσεται ἐν Ἀναθώθ,· 31 ἐξέστη Μαδεβηνὰ καὶ οἱ κατοικοῦντες Γιββίρ· παρακαλεῖτε 32 σήμερον ἐν ὁδῷ τοῦ μεῖναι, τῇ χειρὶ παρακαλεῖτε, τὸ ὄρος, τὴν θυγατέρα Σιών, καὶ οἱ βουνοὶ οἱ ἐν Ἰερουσαλήμ.

65. Lord Sabaoth humbles the arrogant (10:33-34)
33 Ἰδοὺ δὴ ὁ δεσπότης Κύριος Σαβαὼθ συνταράξει τοὺς ἐνδόξους μετὰ ἰσχύος, καὶ οἱ ὑψηλοὶ τῇ ὕβρει συντριβήσονται, καὶ ταπεινωθήσονται, 34 καὶ πεσοῦνται οἱ ὑψηλοὶ μαχαίρᾳ, ὁ δὲ Λίβανος σὺν τοῖς ὑψηλοῖς πεσεῖται.

[Ken M. Penner]

55. Wicked judges will flee their punishment (10:1-4)

1 Οὐαὶ τοῖς γράφουσιν πονηρίαν· γράφοντες γὰρ πονηρίαν γράφουσιν 2 ἐκκλίνοντες κρίσιν πτωχῶν, καὶ ἁρπάζοντες κρίματα πενήτων τοῦ λαοῦ μου ὥστε εἶναι αὐτοὺς χήραν εἰς ἁρπαγὴν καὶ ὀρφανὸν εἰς προνομήν. 3 καὶ τί ποιήσουσιν τῇ ἡμέρᾳ τῆς ἐπισκοπῆς; ἡ γὰρ θλῖψις ὑμῶν πόρρωθεν ἥξει· καὶ πρὸς τίνα καταφεύξε καὶ πρὸς τίνα καταφεύξεσθε τοῦ βοηθηθῆναι; καὶ ποῦ καταλείψετε τὴν δόξαν ὑμῶν 4 τοῦ μὴ ἐμπεσεῖν εἰς ἐπαγωγήν; ἐπὶ πᾶσι τούτοις οὐκ ἀπεστράφη ὁ θυμός, ἀλλ’ ἔτι ἡ χεὶρ ὑψηλή.

1
Πονηρίαν] with A, B (Rahlfs); Ziegler has πόνον (with the MT), citing in support only L′-96c, that is 22, 48, 51, 231, 763, 620, 147, and the corrector of 96.
γράφοντες] the participle could indicate when or how they write; the temporal use fits the following verse better.
πονηρίαν (second instance)] object of the participle or finite verb?
πενήτων] anarthous
2
καὶ] with A; not in B (Rahlfs, Ziegler)
εἶναι αὐτοὺς χήραν] the number mismatch (plural pronoun, singular noun) is unexpected, possibly explained by the coordinated noun ὀρφανὸν later in the sentence.
κρίματα] κρίμα in A, B (Rahlfs, Ziegler)
αὐτοὺς] αὐτοῖς in A, B (Rahlfs, Ziegler)
3
τῇ ἡμέρᾳ] with B; changed by cb2 to ἐν τῇ ἡμέρᾳ, with A (Rahlfs, Ziegler)
ὑμῶν] changed by ca to ὑμῖν, with A, B (Rahlfs, Ziegler). Note the change from third to second person.
καὶ πρὸς τίνα καταφεύξε] deleted by ca, with A, B (Rahlfs, Ziegler). The clause is repeated, except the number changes from singular to plural.
4
ἐπαγωγήν] with A (Rahlfs, Ziegler); B has ἀπαγωγήν
ἐπὶ πᾶσι τούτοις οὐκ ἀπεστράφη ὁ θυμός, ἀλλ’ ἔτι ἡ χεὶρ ὑψηλή] see the note on 9:12.
πᾶσι τούτοις] with B (Rahlfs); A (Ziegler) has τούτοις πᾶσιν. Note the difference between Rahlfs and Ziegler.
ὁ θυμός] with A (Rahlfs, Ziegler); B has ἡ ὀργή.

[Ken M. Penner]

56. Woe to the Assyrians (10:5-7)

5 Οὐαὶ Ἀσσυρίοις· ἡ ῥάβδος τοῦ θυμοῦ μου καὶ ὀργῆς ἐστιν ἐν ταῖς χερσὶν αὐτῶν.

6 Τὴν ὀργήν μου εἰς ἔθνος ἄνομον ἀποστρέψω καὶ τῷ ἐμῷ λαῷ συντάξω τοῦ ποιῆσαι σκῦλα καὶ προνομὴν καὶ καταπατεῖν τὰς πόλεις καὶ θεῖναι αὐτὰς εἰς κονιορτόν. 7 αὐτὸς δὲ οὐχ οὕτως ἐνεθυμήθη καὶ τῇ ψυχῇ οὐχ οὕτως λελόγισται, ἀλλὰ ἀπαλλάξει ὁ νοῦς αὐτοῦ ἔθνη ἐξολεθρεῦσαι οὐκ ὀλίγα.

Note the differences in reading between Rahlfs and Ziegler in 10:7 and 10:10.
5
ὀργῆς] with A (Rahlfs, Ziegler); B has the nominative and adds the article: ἡ ὀργή, so that the rod and the wrath are in their hand.
It is suprising that woe is directed to the one who wields (rather than experiences) God’s wrath.
6
ἀποστρέψω] changed from turning by cb2 to sending, ἀποστελῶ, with B (Rahlfs, Ziegler); A has ἀποστέλλω
σκῦλα καὶ προνομὴν] recalls plunder vocabulary from the last few chapters.
τοῦ] with A; lacking in B (Rahlfs, Ziegler); the article adds more of a sense of purpose.
7
αὐτὸς] The most recent possible referent for this pronoun is the λαός of 10:6, but this identification runs into problems in 10:8.
οὐχ οὕτως ἐνεθυμήθη] meaning “this is not the way he planned it.”
λελόγισται] changed from the infinitive λελόγισθαι by ca, with A, B (Rahlfs, Ziegler). An infinitive makes no sense here, especially with οὐχ.
ἀπαλλάξει] future indicative, with A, B (Swete, Ottley, Rahlfs); Ziegler has the infinitive ἀπαλλάξαι, with the note “scripsi: cf. Hi. (ut conterat)]-ξει codd.gr.et verss.” But the infinitive does not fit the nominative subject.
ἔθνη ἐξολεθρεῦσαι] B has καὶ τοῦ ἔθνη ἐξολοθρεῦσαι; Rahlfs has καὶ τοῦ ἔθνη ἐξολεθρεῦσαι; A (Ottley, Ziegler) has καὶ τοῦ ἐξολεθρεῦσαι ἔθνη. Both verbs mean the same thing.

[Ken M. Penner]

57. He will take all regions (10:8-10)

8 Καὶ ἐὰν εἴπωσιν αὐτῷ Σὺ μόνος εἶ ἄρχων, 9 καὶ ἐρεῖ Οὐκ ἔλαβον τὴν χώραν τὴν ἐπάνω Βαβυλῶνος καὶ Χαλαννή, οὗ ὁ πύργος ᾠκοδομήθη; καὶ ἔλαβον Ἀραβίαν καὶ Δαμασκὸν καὶ Σαμάρειαν· 10 ὃν τρόπον ταύτας ἔλαβον ἐν τῇ χειρί μου, καὶ πάσας τὰς χώρας λήμψομαι.

8
εἴπωσιν] the subject is either indefinite, or the nations just mentioned.
αὐτῷ] the referent would at first glance appear to be the same as in the preceding verses, but here the addressee appears to be an individual rather than a nation. Likely the nation is simply being personified.
9
Οὐκ] introducing a question expecting an affirmative answer
10
ἐν τῇ χειρί μου] with A (Rahlfs); lacking in B (Ziegler) (compare 10:14).
χώρας] with A (Ziegler); B (Rahlfs) has ἀρχὰς.
καὶ] since it is not coordinating two clauses, this must be an adverbial use.

[Ken M. Penner]

58. Jerusalem’s images will be like Samaria’s (10:10-11)

Ὀλολύξατε, τὰ γλυπτὰ ἐν Ἰερουσαλὴμ καὶ ἐν Σαμαρείᾳ· 11 ὃν τρόπον γὰρ ἐποίησα Σαμαρείᾳ καὶ τοῖς χειροποιήτοις αὐτῆς, οὕτως ποιήσω καὶ ἐν Ἰερουσαλὴμ καὶ τοῖς εἰδώλοις αὐτῆς.

11
Ὀλολύξατε] The verb ὀλολύζω is onomatopoetic, just as its Hebrew counterpart אליל.
τὰ γλυπτὰ] vocative case; here synonymous with χειροποιητα and εἰδωλα.
καὶ] the first καὶ is conjunctive (Samaria and her handiworks), the second and third are not (see the note on ἐν below). They must be adverbial, and can be rendered “even” and “also.”
ἐν] lacking in A, B (Rahlfs, Ziegler); the presence of this preposition breaks the parallelism with Samaria.

[Ken M. Penner]

59. The leader of the Assyrians (10:12-14)

12 Καὶ ἔσται ὅταν συντελέσῃ Κύριος πάντα ποιῶν ἐν τῷ ὄρει Σιὼν καὶ Ἰερουσαλήμ, ἐπάξει Κύριος ἐπὶ τὸν νοῦν τὸν μέγαν, τὸν ἄρχοντα τῶν Ἀσσυρίων, καὶ ἐπὶ τὸ ὕψος τῆς δόξης τῶν ὀφθαλμῶν αὐτῶν.

13 Εἶπεν γάρ Τῇ ἰσχύι ποιήσω, καὶ τῇ σοφίᾳ τῆς συνέσεως ἀφελῶ ὅρια ἐθνῶν, καὶ τὴν ἰσχὺν αὐτῶν προνομεύσω, καὶ σείσω πόλεις κατοικουμένας, 14 καὶ τὴν οἰκουμένην ὅλην καταλήμψομαι τῇ χειρὶ ὡς νοσσιὰν καὶ ὡς καταλελειμμένα ᾠὰ ἀρῶ, καὶ οὐκ ἔστιν ὃς διαφεύξεταί με ἢ ἀντείπῃ μοι.

Verse Divisions
The division between 10:13 and 14 differs between Rahlfs and Swete/Ziegler. Rahlfs begins verse 14 after καὶ σείσω πόλεις κατοικουμένας, and Swete/Ziegler begin verse 14 before these words. In S the space after these words is larger than that before, so my text division agrees with Rahlfs here, against Swete and Ziegler.
12
συντελέσῃ … ποιῶν] The complement of συντελέω should be an infinitive or a noun in the accusative, not a nominative participle. The Hebrew here is a noun, מעשׂהו.
ἐπάξει κύριος] A, B (Rahlfs, Ziegler) lack κύριος
νοῦν] recalls 10:7, where the νοῦς would change to destroy nations.
τὸν ἄρχοντα τῶν Ἀσσυρίων] the accusative case here is ambiguous. It could be part of the preposition phrase, in apposition to τὸν νοῦν τὸν μέγαν, or (more likely, since there is no other object of this transitive verb) the object of ἐπάξει. Ottley and Silva both supply an object: “he shall turn (his hand) against the mighty mind, against the ruler of the Assyrians;” “he will bring his wrath against the great mind, the ruler of the Assyrians,” respectively.
αὐτῶν] changed by ca to αὐτοῦ, with A, B (Rahlfs, Ziegler)
13
Εἶπεν] the subject here is the νοῦς against whom Lord is bringing punishment.
Τῇ] with A (Rahlfs, Ziegler); B has Ἐν τῇ, which matches the Hebrew more literally.
τῇ σοφίᾳ] with A (Rahlfs, Ziegler); B has ἐν τῇ σοφίᾳ, which matches the Hebrew more literally.
ἀφελῶ] future of ἀφαιρέω
προνομεύσω] related to the noun προνομή, plunder.
14
νοσσιὰν] νοσσιά can mean a brood of young birds, but the context with eggs here demands a nest.
καταλελειμμένα ᾠὰ] S, Swete and Ottley spell this καταλελιμμένα ὠὰ. On the spelling of ᾠόν see BDF §26.
διαφεύξεταί] future middle, rendering a Qal participle
ἀντείπῃ] aorist subjunctive of ἀντιλέγω (ἀντεῖπον), again rendering a Qal participle

[Ken M. Penner]

60. The tool depends on its master (10:15-16)

15 Μὴ δοξασθήσεται ἀξίνη ἄνευ τοῦ κόπτοντος ἐν αὐτῇ; ἢ ὑψωθήσεται πρίων ἄνευ τοῦ ἕλκοντος αὐτόν; ὡσαύτως ἐάν τις ἄρῃ ῥάβδον ἢ ξύλον. καὶ οὐχ οὕτως.
16 Ἀλλὰ ἀποστείλῃ Κύριος Σαβαὼθ εἰς τὴν σὴν τιμὴν ἀτιμίαν, καὶ εἰς τὴν σὴν δόξαν πῦρ καιόμενον καυθήσεται·

Verse Divisions
The division between 10:15 and 16 differs between Rahlfs and Swete/Ziegler. Rahlfs begins verse 16 after καὶ οὐχ οὕτως, and Swete/Ziegler begin the verse before these words. In S the paragraph begins after these words, so my text division agrees with Swete and Ziegler here, against Rahlfs.

15
ἀξίνη] an ax, for wood
πρίων] a saw
ὡσαύτως ἐάν] with A (Rahlfs, Ziegler); B has ὡς ἄν. The meaning is “the same applies to …”
καὶ οὐχ οὕτως] a very awkward expression. Ottley renders it “as if one should lift a rod or staff, and not thus?” Silva has the more sensible “Just so would it be if someone were to lift a rod or a log. But not so!” G seems to have read לכן as two words: ל‍א כן, which would be literally translated as οὐχ οὕτως.
16
ἀποστείλῃ] the η was unchanged by cb3; A, B (Rahlfs, Ziegler) have ἀποστελεῖ

[Ken M. Penner]

61. Israel’s fire will consume (10:17-19)

17 Καὶ ἔσται τὸ φῶς τοῦ Ἰσραὴλ εἰς πῦρ καὶ ἁγιάσει αὐτὸν ἐν πυρὶ καιομένῳ καὶ φάγεται ὡσεὶ χόρτος τὴν ὕλην.
18 Τῇ ἡμέρᾳ ἐκείνῃ ἀποσβεσθήσεται τὰ ὄρη καὶ οἱ βουνοὶ καὶ οἱ δρυμοί, καὶ καταφάγεται ἀπὸ ψυχῆς ἕως σαρκῶν· καὶ ἔσται ὁ φεύγων ὡς ὁ φεύων ἀπὸ φλογὸς καιομένης· 19 καὶ οἱ καταλειφθέντες ἀπ’ αὐτῶν ἔσονται ἀριθμός, καὶ παιδίον γράψει αὐτούς.

Verse Divisions
The division between 10:17 and 18 differs between Rahlfs and Swete/Ziegler. Rahlfs begins verse 18 after τῇ ἡμέρᾳ ἐκείνῃ, and Swete/Ziegler begin the verse before these words. In S the paragraph begins before these words, so my text division agrees with Swete and Ziegler here, against Rahlfs.

17
ἔσται … εἰς] literal translation of the Hebrew
χόρτος] nominative; A, B (Rahlfs, Ziegler) have the accusative χόρτον. In S, the fire is nonsensically compared to hay, consuming the wood.
18
ἀποσβεσθήσεται] ἀποσβέννυμι normally means extinguish (a fire), and by extension can mean other kinds of coming to an end.
ἀπὸ ψυχῆς ἕως σαρκῶν] describes the extent of the consumption.
φεύων] changed by ca to φεύγων, with A, B (Rahlfs, Ziegler)
19
ἔσονται ἀριθμός] G moved the Hebrew preposition out of this phrase מספר יהיו into the preceding ἀπʼ αὐτῶν.
παιδίον γράψει αὐτούς] the plural object is literal translation of the Hebrew. The image is that the number will be so small that a child can record it.

[Ken M. Penner]

62. The remnant of Israel will trust God (10:20-23)

20 Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ οὐκέτι προστεθήσεται τὸ καταλειφθὲν Ἰσραήλ, καὶ οἱ σωθέντες τοῦ Ἰακὼβ οὐκέτι μὴ πεποιθότες ὦσιν ἐπὶ τοὺς ἀδικήσαντας αὐτούς,

Ἀλλὰ ἔσονται πεποιθότες ἐπὶ τὸν θεὸν τὸν ἅγιον τοῦ Ἰσραὴλ τῇ ἀληθείᾳ, 21 καὶ ἔσται τὸ καταλειφθὲν τοῦ Ἰακὼβ ἐπὶ θεὸν ἰσχύοντα. 22 καὶ ἐὰν γένηται ὁ λαὸς Ἰσραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης, τὸ κατάλειμμα αὐτῶν σωθήσεται· λόγον γὰρ συντελῶν καὶ συντέμνων ἐν δικαιοσύνῃ, 23 ὅτι λόγον συντετμημένον ποιήσει ὁ θεὸς ἐν τῇ οἰκουμένῃ ὅλῃ.

20
προστεθήσεται] In translation from Hebrew, προστίθημι usually means “add” when there is an indirect object, or “continue” when there is an infinitive, but here in the passive form with no indirect object, it is difficult to see to what the remnant is being added. Muraoka (GELS 599) says here the use is elliptical, and resumed by a finite verb. In this case the meaning is that the remnant will no longer continue to trust in those who wronged them. But in order to preserve the awkwardness of the Greek, I have opted for a more literal translation.
22
κατάλειμμα] spelled as κατάλιμμα, with Swete.
γὰρ] with A (Rahlfs, Ziegler); lacking in B
συντελῶν καὶ συντέμνων] note the similarity in sound, which is not present in the Hebrew כליון חרוץ שׁוטף. The subject must be ὁ λαός, but the subject in 10:23, where these two words are recalled, is God.
συντέμνων ἐν δικαιοσύνῃ] G uses συντέμνω also in 10:23 and 28:22, all translating חרץ. Daniel has συντέμνω twice, once for חרץ, and once for the hapax legomenon חתך.
23
λόγον συντετμημένον] these two word combine two parts of the preceding verse. Normally with συντέμνω, λόγον would be expected to refer to a narrative rather than finances, but both are possible.
ὁ θεὸς] with A (Rahlfs, Ziegler); B has Κύριος

[Ken M. Penner]

63. Do not fear the Assyrians (10:24-26)

24 Διὰ τοῦτο τάδε λέγει Κύριος ὁ θεὸς Σαβαώθ Μὴ φοβοῦ, ὁ λαός μου οἱ κατοικοῦντες ἐν Σιών, ἀπὸ Ἀσσυρίων, ὅτι ἐν ῥάβδῳ πατάξει σε· πλὴν γὰρ ἐγὼ ἐπάγω ἐπὶ σὲ τοῦ ἰδεῖν ὁδὸν Αἰγύπτου. 25 ἔτι γὰρ μικρὸν καὶ παύσεται ἡ ὀργή, ὁ δὲ θυμός μου ἐπὶ τὴν βουλὴν αὐτῶν· 26 καὶ ἐπεγερεῖ αὐτοὺς ὁ θεὸς κατὰ τὴν πληγὴν τὴν Μαδιὰμ ἐν τόπῳ θλίψεως, καὶ ὁ θυμὸς αὐτοῦ τῇ ὁδῷ τῇ κατὰ θάλασσαν εἰς τὴν ὁδὸν τὴν κατ’ Αἴγυπτον.

24
ὁ θεὸς] with A, changed to ὁ Κύριος by cb2, and to Κύριος by cb3; lacking in B (Rahlfs, Ziegler)
Ἀσσυρίων] G consistently renders אשׁור as plural, except for 31:8 Ασσουρ.
πατάξει] The subject of this singular verb is unspecified. In Hebrew, Assyria fits because it is singular, but G has the plural Assyrians. God would be a natural choice as well, but then a first-person verb would be expected, as we have later in ἐπάγω.
πλὴν] changed by cb1 to πληγὴν, with A, B (Ottley, Rahlfs, Ziegler), resolving the difficulty in the original text of S, where ἐπάγω has no object. The word πληγὴν in 10:26 is anticipated.
25
βουλὴν] plan, scheme.
26
ἐπεγερεῖ αὐτοὺς ὁ θεὸς] B has ἐγερεῖ ὁ θεὸς ἐπʼ αὐτοὺς; A (Rahlfs, Ziegler) has ἐπεγερεῖ ὁ θεὸς ἐπʼ αὐτοὺς
πληγὴν] causes a wound
τὴν Μαδιὰμ] accusative, not genitive. The words τὴν Μαδιὰμ are in apposition to either τὴν πληγὴν or αὐτοὺς. So Madiam could be either the blow itself or the people God will raise.
ὁ θυμὸς] There is no explicit verb for this subject, and this verbless clause is in a future context.