One of the assignments I had while learning Greek was to know the Greek version of 'for unto us a child is born' and 'a virgin will be with child' etc. This led to section-wide study of these chapters of Isaiah.
10:20+ is one of the first places where the future remnant restoration is mentioned. We needed to know it because it says that the remnant of Jacob would return to the Mighty God. Mighty God? Wasn't that one of the of 7 names back in 9:6? Indeed.
V22 then said that even though the number of ethnic Israel would be like the sand of the sea (an expression like those given to Abraham), only a remnant will return. To the land? No, to God. Thus began the importance of faith vs. genetics, ancestry, ethnos in the OT.
But as the instructor showed, it was even more 'departing' from the land and people than that. The famous passage of 9:1+ was about the people who would have faith, as is quoted in Mt 4:14. The despised, mixed up area of the Galilee stood to be blessed by the light of Messiah. Anyone living in the shadow of death, who would turn to "the Mighty God."
There is more. In 8 is a section quoted by the NT, by Christ himself, to show the 'sorting point' between the ethnos Israel and the believers, v14. It's Christ the temple, and Christ the stumbling stone. The believers are those sitting with Christ who says "Here am I, and the children the Lord has given me...signs and symbols in Israel..." as Heb 2:13 handles it.
The remnant is thus introduced: it is people who have faith in God's victory in Messiah over the shadow of death, Jew or Gentile, and only a fraction of Israel believes. The return he is concerned about is to God, not the land.
As usual, by paying attention to only a few verses here and there, you have missed the entire point of this chapter.
In verses 5-6 we read, "Woe to Assyria, the rod of My anger And the staff in whose hand is My indignation. I will send him against an ungodly nation, And against the people of My wrath I will give him charge, To seize the spoil, to take the prey, And to tread them down like the mire of the streets."
This has been almost universally missed, because the "scholars" have assumed it was just speaking of Sennacherib's attack upon Hezekiah. But we are explicitly told that Hezekiah was the most godly king Judah ever had, and that the Lord gave the people one heart to follow the king in following the Lord. So When Sennacherib attacked, he was attaacjing a godly nation, not an ungodly one.
Then we read in verse 12 that "when the LORD has performed all His work on Mount Zion and on Jerusalem,
that He will say, "I will punish the fruit of the arrogant heart of the king of Assyria, and the glory of his haughty looks." Even preterists have to admit that Lord's work on Mount Zion and on Jerusalem was most certainly not completed in Sennacherib's day.
The day when the Assyrian is punished is the day spoken of in verses 21-23:
"And it shall come to pass in that day
That the remnant of Israel, And such as have escaped of the house of Jacob, Will never again depend on him who defeated them, But will depend on the LORD, the Holy One of Israel, in truth. The remnant will return, the remnant of Jacob, To the Mighty God. For though your people, O Israel, be as the sand of the sea, A remnant of them will return; The destruction decreed shall overflow with righteousness. For the Lord GOD of hosts Will make a determined end In the midst of all the land."
This is highlighted by the next four verses:
"'Therefore thus says the Lord GOD of hosts: "O My people, who dwell in Zion, do not be afraid of the Assyrian. He shall strike you with a rod and lift up his staff against you, in the manner of Egypt. For yet a very little while and the indignation will cease, as will My anger in their destruction.'
And the LORD of hosts will stir up a scourge for him like the slaughter of Midian at the rock of Oreb;
as His rod was on the sea, so will He lift it up in the manner of Egypt. It shall come to pass in that day
That his burden will be taken away from your shoulder, And his yoke from your neck, And the yoke will be destroyed because of the anointing oil." (Isaiah 10:24-27)
Then we have the details of the Assyrian's advance upon Jerusalem:
"He has come to Aiath, He has passed Migron; At Michmash he has attended to his equipment. They have gone along the ridge, They have taken up lodging at Geba. Ramah is afraid, Gibeah of Saul has fled. Lift up your voice, O daughter of Gallim! Cause it to be heard as far as Laish-- O poor Anathoth! Madmenah has fled, The inhabitants of Gebim seek refuge. As yet he will remain at Nob that day; He will shake his fist at the mount of the daughter of Zion, The hill of Jerusalem." (Isaiah 10:28-32)
There are few facts of ancient history as absolutely known as the campaign of Sennacherib against Hezekiah. We do not only have the scriptures, which clearly tell us that Sennacherib never came to Jerusalem. We also have five monuments erected by Sennacherib himself, each of which describes the campaign in high detail. Thus, we are not dependent on medieval copies of ancient documents, we have that actual documents themselves. And there can be zero question that the path described in Isaiah 10:28-32 is not the path followed by Sennacherib.
Again, we read in Micah 5, "When the Assyrian comes into our land, And when he treads in our palaces, Then we will raise against him Seven shepherds and eight princely men. They shall waste with the sword the land of Assyria, And the land of Nimrod at its entrances; Thus He shall deliver
us from the Assyrian, When he comes into our land And when he treads within our borders. Then the remnant of Jacob Shall be in the midst of many peoples, Like dew from the LORD, Like showers on the grass, That tarry for no man Nor wait for the sons of men. And the remnant of Jacob Shall be among the Gentiles, In the midst of many peoples, Like a lion among the beasts of the forest, Like a young lion among flocks of sheep, Who, if he passes through, Both treads down and tears in pieces, And none can deliver." (Micah 5:5-8)
this parallel passage again speaks of an invasion by "the Assyrian," and of a counter-invasion of Assyria by Israel. This unquestionably has never happened, foe Israel never invaded Assyria.
So we have two separate scriptures, both of which speak of a future attack by someone that call "the Assyrian," and of a subsequent restoration of Israel.
The fact that this restoration is to take place in their own land is demonstrated by Isaiah 10:23-24, where we read, "the Lord GOD of hosts Will make a determined end In the midst of all the land. Therefore thus says the Lord GOD of hosts: "O My people, who dwell in Zion, do not be afraid of the Assyrian..." (Isaiah 10:23-24)
Paying attention to what the Bible actually says is far more powerful that theorizing about what it is about.
T