Isaiah 9 11

Isaiah 9:11 kjv

Therefore the LORD shall set up the adversaries of Rezin against him, and join his enemies together;

Isaiah 9:11 nkjv

Therefore the LORD shall set up The adversaries of Rezin against him, And spur his enemies on,

Isaiah 9:11 niv

But the LORD has strengthened Rezin's foes against them and has spurred their enemies on.

Isaiah 9:11 esv

But the LORD raises the adversaries of Rezin against him, and stirs up his enemies.

Isaiah 9:11 nlt

But the LORD will bring Rezin's enemies against Israel
and stir up all their foes.

Isaiah 9 verses

Isaiah 9 11 Meaning

Isaiah 9:11 declares God's judgment against Israel due to their persistent defiance. The Lord would send adversaries to oppress them, specifically mentioning the "Rồi" (contrary or attacking) of Aram and the "Perî" (Philistines or enemies) who would assault them. This verse highlights the consequences of rejecting God’s covenant and turning to foreign alliances and idolatry.

Isaiah 9 11 Context

Isaiah 9:11 is part of a prophecy directed against Israel (specifically the Northern Kingdom, often referred to in conjunction with Judah as "all the people"). This section of Isaiah follows the condemnation of the proud and the unjust (chapters 5-8), and immediately follows a declaration of their continued defiance and plans to rebuild fortifications after initial attacks (Isaiah 9:10). The context is one of divine judgment for the persistent sin and unfaithfulness of Israel. They have turned away from God, relied on their own strength and alliances, and engaged in idolatry. The Lord is declaring the consequences of their actions, which will include subjugation by their enemies. Historically, this period aligns with the escalating threats from empires like Assyria, which eventually led to the destruction of the Northern Kingdom.

Isaiah 9 11 Word analysis

• "The LORD" (YHWH): This is the covenant name of God, emphasizing His faithfulness and power as the one who established the covenant with Israel.

• "will again make war" (yasîph le-lāhôkîaḥ): The Hebrew word "yasîph" means to add or do again. It signifies a recurrence of God's intervention, but in this instance, it is a judgment. The verb "lāhôkîaḥ" (from yakah) implies "to make fight," "to stir up," or "to afflict." God is orchestrating conflict.

• "against the house of David" (ʿal-bêt Dāwîd): This phrase refers to the kingdom of Judah, the descendants of King David, but in this prophetic context, it also broadly encompasses the people of Israel. It is important to note that while the immediate historical events may have focused on northern Israel's destruction, the prophetic vision extends to God's dealing with His covenant people.

• "and you" (wĕʾattâ): This pronoun shifts focus to the addressee, either directly to the house of David/Israel as a collective entity or to the leadership within it.

• "will not cease" (lōʾ šābtû): The Hebrew verb "šābat" means to cease, to rest, or to stop. The negative implies a continued, active resistance or perpetuation of sin and rebellion against God, preventing them from experiencing divine rest or peace.

• "the 'eṭam" (yeṯ’îm): This word, from the root ’aṭam, means "to be shut up," "to be restrained," or "to be hostile." When used in relation to adversaries, it signifies those who are contrary, who shut off aid, or who bring oppressive restraint. It captures the aggressive nature of the enemies God will bring.

• "of Aram" (mi-rôʾ ·ēm): Refers to the Arameans or Syrians, who were a frequent enemy of Israel and Judah. Their involvement amplifies the severity of the judgment.

• "and the Perî" (wə·lə·laʾ·hǎdîm): The meaning of this term is debated. Some scholars suggest it could refer to the Philistines, or it might be a general term for foreign enemies or oppressors who "rule over" or "control" them. The context points to enemies causing subjugation.

• "they shall devastate" (hēm yaḥbelû): From the root ḥābal, this verb means to destroy, spoil, ruin, or corrupt. It vividly describes the destructive impact of these enemies on Israel.

• "you" (ʾōṯkā): The singular pronoun might indicate the prophet is speaking to the collective nation represented as a single entity, or it could be addressing a specific leader or the representative "you" of Israel.

• "and destroy" (wə·lĕšōddēn): This is another strong term for destruction. The repetition of words denoting devastation underscores the completeness of the impending ruin.

• "your pleasant lands" (bōhôt šālôm ·mūka): This phrase likely refers to the fertile, prosperous, and peaceful territories or possessions of Israel. The enemy's action is to desecrate and ruin these lands, making them desolate.

• Group analysis: "The 'eṭam of Aram and the Perî, they shall devastate you and destroy your pleasant lands." This phrase encapsulates God's instrument of judgment. The mention of specific peoples (Arameans, Philistines/enemies) and the strong verbs of devastation (ḥābal, šōd) convey that the punishment will be carried out by external forces who will plunder and ruin the very things Israel cherished and from which they drew their livelihood and security. It is God who permits and directs this, making the judgment all the more significant. The collective "you" emphasizes that the entire nation, and its homeland, will suffer.

Isaiah 9 11 Bonus section

The prophet Isaiah, commissioned by God, pronounces judgment on a people who, despite experiencing God's power and intervention, repeatedly choose disobedience and reliance on human strength or foreign powers. The structure of Isaiah 9:11-12, following 9:10, creates a cause-and-effect relationship. Israel’s refusal to heed the Lord’s earlier corrections and their boasting about rebuilding (“the bricks have fallen, but we will build…”) only provokes further, more severe judgment. The reference to the house of David can be understood as encompassing both northern Israel and Judah, highlighting a widespread failure within the covenant lineage. The devastating nature of the promised judgment by these enemies was fulfilled in historical events leading to the eventual Assyrian conquest of the Northern Kingdom (722 BC) and the Babylonian conquest of Judah, demonstrating God's faithfulness in executing the curses of the covenant when the promises were rejected. The concept of God raising up enemies is also seen in other prophetic books like Amos (Amos 3:11) and Hosea (Hosea 5:10), confirming this is a consistent pattern in God's dealings with His people.

Isaiah 9 11 Commentary

Isaiah 9:11 outlines God's righteous response to Israel's unrepentant sin. After they defied His warnings and persisted in their destructive patterns, as noted in verse 10, the Lord declares He will unleash military opposition upon them. This isn't an accidental affliction, but a directed consequence. The adversaries He raises up, the Arameans and the "Perî" (possibly Philistines or a broader term for oppressors), are instruments in God's hand. They will not just conquer but "devastate" and "destroy," specifically targeting the very lands and possessions that Israel had turned into objects of pride or security, rather than relying on God. This verse serves as a stark reminder that disobedience to God’s covenant leads to the loss of peace and prosperity, as external enemies become the means of God’s discipline. It underscores that God holds His people accountable and will not tolerate persistent rebellion. The devastation of their "pleasant lands" signifies the removal of the blessings that resulted from their covenant relationship, which they had forsaken.