Isaiah 51:9

KJV

¶ Awake, awake, put on strength, O arm of the LORD; awake, as in the ancient days, in the generations of old. [Art] thou not it that hath cut Rahab, [and] wounded the dragon?

KJV (with Strong's)

Awake {H5782}, awake {H5782}, put on {H3847} strength {H5797}, O arm {H2220} of the LORD {H3068}; awake {H5782}, as in the ancient {H6924} days {H3117}, in the generations {H1755} of old {H5769}. Art thou not it that hath cut {H2672} Rahab {H7294}, and wounded {H2490} the dragon {H8577}?

Complete Jewish Bible

Awake! Awake! Arm of ADONAI, clothe yourself with strength! Awake, as in days of old, as in ancient generations! Wasn't it you who hacked Rahav to pieces, you who pierced the sea monster?

Berean Standard Bible

Awake, awake, put on strength, O arm of the LORD. Wake up as in days past, as in generations of old. Was it not You who cut Rahab to pieces, who pierced through the dragon?

American Standard Version

Awake, awake, put on strength, O arm of Jehovah; awake, as in the days of old, the generations of ancient times. Is it not thou that didst cut Rahab in pieces, that didst pierce the monster?

Commentary

### SUMMARY
Isaiah 51:9 is a passionate and urgent plea, likely from the prophet Isaiah or the exiled community of Israel, for God to manifest His mighty power and intervene on their behalf, just as He did in the foundational acts of deliverance in the past. The verse serves as a fervent prayer, calling upon the "arm of the LORD" to "awake" and act with the same decisive strength that historically triumphed over formidable, chaotic forces symbolized by "Rahab" and "the dragon," thereby expressing a profound longing for a new, powerful redemption in their present distress.

### CONTEXT
* **Literary Context:** This verse is deeply embedded within the "Book of Comfort" (Isaiah 40-66), a section of Isaiah's prophecy primarily addressed to the Jewish exiles in Babylon. Following earlier prophecies of judgment and exile, these chapters pivot to offer profound hope, reassurance, and promises of restoration for a despondent people. Isaiah 51 specifically functions as a series of exhortations to the exiles, encouraging them to remember God's past faithfulness and mighty acts, particularly His covenant with Abraham and Sarah ([Isaiah 51:2](/isaiah/51-2 "Isaiah 51:2 - Look to Abraham and Sarah")), and His deliverance from Egypt. The plea in verse 9 is a direct outgrowth of this encouragement, reflecting the human yearning for God to "wake up" and visibly display His power in their current state of oppression, mirroring His historical interventions. It sets the stage for God's comforting response in the subsequent verses, assuring His people of their ultimate redemption and the enduring nature of His salvation.
* **Historical & Cultural Context:** The historical backdrop is the Babylonian exile (586-538 BCE), a period of immense suffering, displacement, and spiritual crisis for the people of Judah. Stripped of their land, temple, and monarchy, many questioned God's faithfulness, power, and even His very existence. The cultural context includes the memory of the Exodus as the defining act of God's redemptive power, a foundational narrative for Israel's identity. References to "Rahab" and "the dragon" are not literal historical entities in this context but symbolic allusions to Egypt and, more broadly, to primeval chaos or any oppressive, seemingly insurmountable power. In ancient Near Eastern mythologies, sea monsters often symbolized chaos that divine beings had to subdue to establish order. By invoking God's past triumph over "Rahab" (a poetic name for Egypt, often associated with mythical sea monsters) and "the dragon" (Hebrew: *tannin*, a creature of chaos), the prophet taps into a cultural understanding of divine power overcoming cosmic disorder, applying it to Israel's historical deliverance from Egypt and, by extension, to their anticipated deliverance from Babylon.
* **Key Themes:** Isaiah 51:9 powerfully articulates several core themes central to the Book of Isaiah and biblical theology. Firstly, it highlights **Divine Power and Intervention**, emphasizing God's active, irresistible strength, often personified as the "arm of the LORD," which is capable of delivering, protecting, and judging. This divine might is not static but dynamic, called upon to "awake" and act decisively. Secondly, the verse underscores the theme of **Remembrance of Past Deliverance**. By explicitly recalling "ancient days" and "generations of old," and specifically God's past triumphs over formidable foes like "Rahab" and "the dragon" (symbolizing the Exodus event), the text establishes a theological foundation for faith. It reminds both the supplicant and the reader that God's power is consistent, His faithfulness unwavering, and His past acts serve as a guarantee for future redemption, as seen in passages like [Isaiah 43:16-19](/isaiah/43-16 "Isaiah 43:16-19 - God's New Thing"). Thirdly, the verse speaks to **God's Sovereignty Over Chaos**. The symbolic figures of "Rahab" and "the dragon" represent powerful, chaotic, and oppressive forces, whether national enemies like Egypt or the very forces of cosmic disorder. God's past victory over these forces (referring to the miraculous parting of the Red Sea and the defeat of Pharaoh's army) underscores His ultimate sovereignty over all opposition, whether physical, political, or spiritual, assuring His people that no power can thwart His redemptive purposes. This theme resonates with the broader biblical narrative of God bringing order out of chaos, as depicted in [Genesis 1:2](/genesis/1-2 "Genesis 1:2 - Spirit hovering over the waters").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Awake (Hebrew, _ʻûwr'_):** This primitive root means "to wake (literally or figuratively)." Its repetition ("Awake, awake... awake") intensifies the plea, not suggesting that God is literally asleep or unaware, but rather expressing a fervent human desire for Him to rouse Himself to action, to visibly manifest His power and intervene in a decisive, unmistakable way. It implies a longing for God to shake off any perceived inactivity and display His full might.
* **Arm (Hebrew, _zᵉrôwaʻ'_):** Derived from a root meaning "to stretch out," this word refers to the physical arm or foreleg, but figuratively it denotes "force," "might," "power," or "strength." When applied to the "arm of the LORD," it is a powerful anthropomorphism (attributing human characteristics to God) that vividly portrays God's executive strength, His ability to act decisively, to deliver His people, and to overcome all opposition. It emphasizes God's dynamic engagement with the world and His capacity to bring about His will.
* **Rahab (Hebrew, _Rahab'_):** This proper noun, meaning "boaster" or "pride," is used here as a poetic and symbolic epithet for Egypt. It is distinct from Rahab the harlot of Jericho. In biblical poetry, "Rahab" is often linked with mythical sea monsters or primeval chaos, symbolizing a powerful, oppressive nation or force that God has subdued. Its mention here specifically recalls God's triumph over Egypt during the Exodus, framing that historical event as a victory over a monstrous, chaotic power.

#### Verse Breakdown
* **"Awake, awake, put on strength, O arm of the LORD":** This opening clause is an impassioned imperative, a direct address to God's executive power, symbolized by His "arm." The repetition of "awake" underscores the urgency and intensity of the plea. "Put on strength" is a metaphor, urging God's arm to clothe itself with power, to become fully active and visibly demonstrate its might in the present circumstances of the exiles. It is a cry for God to cease His perceived inaction and unleash His omnipotence.
* **"awake, as in the ancient days, in the generations of old.":** This clause reiterates the call to "awake" but immediately anchors it in historical precedent. The supplicant appeals to God's past acts of deliverance, specifically those from "ancient days" and "generations of old." This serves as both a reminder of God's consistent character and a basis for faith, implying that the God who acted powerfully in the past is capable and expected to do so again. It highlights the continuity of God's redemptive work across history.
* **"Art thou not it that hath cut Rahab, and wounded the dragon?":** This is a powerful rhetorical question that serves as the theological justification for the plea. It directly references two symbolic acts of God's past triumph: "cutting Rahab" and "wounding the dragon." "Rahab" is a poetic name for Egypt, and "the dragon" (Hebrew: *tannin*) is a parallel term, both symbolizing the oppressive power of Pharaoh and the chaotic forces God subdued at the Exodus (e.g., the parting of the Red Sea and the destruction of the Egyptian army). The question is not seeking information but affirming God's undeniable historical power and faithfulness, challenging Him, as it were, to act consistently with His own character and past deeds.

#### Literary Devices
Isaiah 51:9 is rich with **Literary Devices** that amplify its emotional and theological impact. The most prominent is **Anthropomorphism**, where human attributes are ascribed to God, specifically His "arm." This vivid imagery allows the supplicant to relate to God's power in a tangible way, portraying His strength and capacity for action. The repeated imperative "Awake, awake" employs **Repetition** for emphasis, conveying the intense urgency and desperation of the plea. This also borders on **Personification**, as the "arm of the LORD" is implored to "awake" and "put on strength," as if it were a conscious entity capable of rousing itself to action. The phrase "put on strength" is a **Metaphor**, likening divine power to clothing. Furthermore, the verse uses **Parallelism** in the latter half, "cut Rahab, and wounded the dragon," where two similar clauses express the same idea in different words, reinforcing the completeness of God's victory over chaotic forces. The entire final clause, "Art thou not it that hath cut Rahab, and wounded the dragon?", is a powerful **Rhetorical Question**. It is not asked to elicit an answer, but to assert a self-evident truth, serving as a forceful reminder of God's undeniable past triumphs and a compelling argument for His future intervention. Finally, **Symbolism** is central, with "Rahab" and "the dragon" serving as powerful symbols for Egypt and, more broadly, for any oppressive, chaotic, or monstrous power that stands against God's people.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 51:9 profoundly connects to the biblical understanding of God's unchanging character, His covenant faithfulness, and His sovereign power over all forces of evil and chaos. The plea for God to "awake" is not an indictment of His slumber but an expression of deep faith that His power, which has been historically demonstrated, is still available and necessary for His people's deliverance. It underscores the theological truth that God is not merely a distant deity but an active, intervening God who remembers His promises and acts on behalf of His covenant people. The remembrance of past victories—especially the Exodus, symbolized by the defeat of "Rahab" and "the dragon"—serves as the bedrock for present hope and future expectation. This verse reinforces the theme that God's redemptive work is continuous, and His past acts are a guarantee of His future faithfulness, assuring believers that the same God who brought Israel out of Egypt will bring them out of Babylon, and ultimately, out of all forms of spiritual bondage.

* [Psalm 74:13](/psalm/74-13 "Psalm 74:13 - God Crushes Sea Monsters")
* [Psalm 89:10](/psalm/89-10 "Psalm 89:10 - God Breaks Rahab in Pieces")
* [Exodus 15:16](/exodus/15-16 "Exodus 15:16 - The Strength of God's Arm")

### REFLECTION AND APPLICATION
Isaiah 51:9 offers a profound model for believers navigating seasons of despair, oppression, or perceived divine silence. When circumstances feel overwhelming, and God's intervention seems delayed, this verse encourages us to engage in bold, fervent prayer, appealing to God's character and His proven track record of faithfulness. It reminds us that our God is not passive but possesses an "arm" of irresistible strength, capable of overcoming any "Rahab" or "dragon"—whether these are personal struggles, systemic injustices, or global crises. The call to "awake" is a spiritual exercise in remembering God's past acts of deliverance, both in biblical history and in our own lives, which serves to fortify our faith and build confidence that the God who acted mightily in the past will indeed act again. This remembrance cultivates a deep trust in God's ultimate sovereignty, assuring us that He is capable of bringing order out of chaos, light out of darkness, and deliverance out of bondage, according to His perfect timing and purpose. It is an invitation to lean into His unchanging power even when our present reality seems to contradict it.

#### Questions for Reflection
* **What "Rahabs" or "dragons" (overwhelming challenges, oppressive systems, personal struggles) are you facing today that require the "arm of the LORD" to "awake" on your behalf?**
* **How does remembering God's past faithfulness, both in biblical history and in your own life, strengthen your faith to pray boldly for His intervention in present difficulties?**
* **In what ways might the call to God to "put on strength" also be a call for believers to embody His strength and participate in His redemptive work in the world?**

### FAQ
**What is the significance of 'Rahab' and 'the dragon' in this verse?**

Answer: In Isaiah 51:9, "Rahab" and "the dragon" are not literal creatures but powerful symbolic terms. "Rahab" is a poetic, often derogatory, name for Egypt, signifying its pride and oppressive power. The "dragon" (Hebrew: *tannin*) is a parallel term, often referring to a sea monster or serpent, symbolizing chaos, disorder, and formidable opposition. Together, they primarily allude to God's mighty acts of deliverance during the Exodus, where He defeated Pharaoh (Egypt/Rahab) and miraculously parted the Red Sea, metaphorically "cutting" and "wounding" the chaotic waters and the forces that stood against His people. This imagery draws on ancient Near Eastern myths where deities subdued cosmic monsters to establish order, reinterpreting it through a monotheistic lens to highlight Yahweh's supreme sovereignty over all powers, whether historical empires or forces of chaos. The prophet uses these symbols to remind the exiles that the God who overcame such monumental threats in the past is fully capable of delivering them from their current oppression in Babylon.

**Why does the prophet ask God to 'awake' if God is omniscient and always active?**

Answer: The repeated plea for God to "awake" is a powerful rhetorical device, not an indication that the prophet believes God is literally asleep or unaware of His people's suffering. Instead, it expresses the deep human longing for God to visibly and powerfully intervene in their desperate situation. It is a fervent prayer for God to "rouse Himself" to action, to manifest His strength and presence in a way that is undeniable and brings about deliverance. In times of great distress or perceived divine silence, such language allows the supplicant to voice their anguish and their profound desire for God to act consistently with His character and His covenant promises, just as He did in the "ancient days." It is a cry of faith, appealing to God's active power rather than questioning His nature.

### CHRIST-CENTERED FULFILLMENT
Isaiah 51:9, with its fervent plea for the "arm of the LORD" to "awake" and overcome "Rahab" and "the dragon," finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The "arm of the LORD" is revealed in the New Testament as the incarnate Son of God, Jesus, through whom God's saving power is fully unleashed. While the Old Testament "arm" triumphed over physical enemies like Egypt and symbolized cosmic chaos, Christ's coming represents God's decisive victory over the spiritual "Rahab" and "dragon"—sin, death, and Satan. Through His life, death, and resurrection, Jesus "cut" the power of sin ([Romans 6:6](/romans/6-6 "Romans 6:6 - Our Old Self Crucified")) and "wounded" the head of the serpent, Satan, who is often depicted as the great dragon ([Revelation 12:9](/revelation/12-9 "Revelation 12:9 - The Great Dragon Cast Out"); [Genesis 3:15](/genesis/3-15 "Genesis 3:15 - The Seed of the Woman")). His crucifixion and resurrection were the ultimate "awakening" of God's strength, disarming principalities and powers ([Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Triumph Over Powers")) and delivering humanity from the bondage of death ([Hebrews 2:14-15](/hebrews/2-14 "Hebrews 2:14-15 - Jesus Destroys the One Who Has the Power of Death")). Thus, the ancient plea for divine intervention is answered in the New Covenant through Christ, who is the very embodiment of God's saving arm, bringing ultimate redemption and establishing His eternal kingdom over all chaos and evil.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Psalms 74:13

Thou didst divide the sea by thy strength: thou brakest the heads of the dragons in the waters.

Psalms 74:14

Thou brakest the heads of leviathan in pieces, [and] gavest him [to be] meat to the people inhabiting the wilderness.

Isaiah 52:1

¶ Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean.

Psalms 89:10

Thou hast broken Rahab in pieces, as one that is slain; thou hast scattered thine enemies with thy strong arm.

Isaiah 27:1

¶ In that day the LORD with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that [is] in the sea.

Isaiah 30:7

For the Egyptians shall help in vain, and to no purpose: therefore have I cried concerning this, Their strength [is] to sit still.

Ezekiel 29:3

Speak, and say, Thus saith the Lord GOD; Behold, I [am] against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river [is] mine own, and I have made [it] for myself.