Isaiah 14
14
1For the Lord wil haue compassion of Iaakob, and wil yet chuse Israel, and cause them to rest in their owne lande: and the stranger shall ioyne him selfe vnto them, and they shall cleaue to the house of Iaakob. 2And the people shall receiue them and bring them to their owne place, and the house of Israel shall possesse them in the land of the Lord, for seruants and handmaids: and they shall take them prisoners, whose captiues they were, and haue rule ouer their oppressours. 3And in that day when the Lord shall giue thee rest from thy sorrow, and from thy feare, and from the sore bodage, wherein thou didest serue, 4Then shalt thou take vp this prouerbe against the King of Babel, and say, Howe hath the oppressor ceased? and the gold thirsty Babel rested? 5The Lord hath broken the rodde of the wicked, and the scepter of the rulers: 6Which smote the people in anger with a continuall plague, and ruled the nations in wrath: if any were persecuted, he did not let. 7The whole worlde is at rest and is quiet: they sing for ioye. 8Also the firre trees reioyced of thee, and the cedars of Lebanon, saying, Since thou art laid downe, no hewer came vp against vs. 9Hel beneath is mooued for thee to meete thee at thy comming, raising vp the deade for thee, euen all the princes of the earth, and hath raised from their thrones all the Kinges of the nations. 10All they shall crie, and saie vnto thee, Art thou become weake also as we? art thou become like vnto vs? 11Thy pompe is brought downe to ye graue, and the sounde of thy violes: the worme is spred vnder thee, and the wormes couer thee. 12How art thou fallen from heauen, O Lucifer, sonne of the morning? and cutte downe to the grounde, which didest cast lottes vpon the nations? 13Yet thou saidest in thine heart, I will ascende into heauen, and exalt my throne aboue beside the starres of God: I will sitte also vpon the mount of the Congregation in the sides of the North. 14I wil ascend aboue ye height of the cloudes, and I will be like the most high. 15But thou shalt bee brought downe to the graue, to the sides of the pit. 16They that see thee, shall looke vpon thee and consider thee, saying, Is this the man that made the earth to tremble, and that did shake the kingdomes? 17He made the worlde as a wildernesse, and destroied the cities thereof, and opened not the house of his prisoners. 18All the Kings of the nations, euen they all sleepe in glorie, euery one in his owne house. 19But thou art cast out of thy graue like an abominable branch: like the raiment of those that are slaine, and thrust thorowe with a sword, which goe downe to the stones of the pit, as a carkeise troden vnder feete. 20Thou shalt not be ioyned with them in the graue, because thou hast destroied thine owne lande, and slaine thy people: the seede of the wicked shall not be renoumed for euer. 21Prepare a slaughter for his children, for the iniquitie of their fathers: let them not rise vp nor possesse the land, nor fil the face of the world with enemies. 22For I wil rise vp against them (sayth the Lord of hostes) and will cut off from Babel the name and the remnant and the sonne, and the nephew, sayth the Lord: 23And I wil make it a possession to ye hedgehogge, and pooles of water, and I will sweepe it with the besome of destruction, sayeth the Lord of hostes. 24The Lord of hostes hath sworne, saying, Surely like as I haue purposed, so shall it come to passe, and as I haue consulted, it shall stand: 25That I will breake to pieces Asshur in my land, and vpon my mountaines will I treade him vnder foote: so that his yoke shall depart from them, and his burden shall be taken from off their shoulder. 26This is the counsell that is consulted vpon the whole worlde, and this is the hande stretched out ouer all the nations, 27Because the Lord of hostes hath determined it, and who shall disanull it? and his hande is stretched out, and who shall turne it away? 28In the yeere that King Ahaz died, was this burden. 29Reioyce not, (thou whole Palestina) because the rod of him that did beat thee, is broken for out of the serpents roote shall come forth a cockatrise, and the fruit therof shalbe a firy flying serpent. 30For the first borne of the poore shall be fed, and the needie shall lie downe in safetie: and I will kill thy roote with famine, and it shall slay thy remnant. 31Howle, O gate, crie, O citie: thou whole lande of Palestina art dissolued, for there shall come from the North a smoke, and none shalbe alone, at his time appointed. 32What shall then one answere the messengers of the Gentiles? That the Lord hath stablished Zion, and the poore of his people shall trust in it.
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Isaiah 14: GNV
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Isaiah 14
14
1 The Lord will certainly have compassion on Jacob;#tn The sentence begins with כִּי (ki), which is understood as asseverative (“certainly”) in the translation. Another option is to translate, “For the Lord will have compassion.” In this case one of the reasons for Babylon’s coming demise (13:22b) is the Lord’s desire to restore his people. he will again choose Israel as his special people#tn The words “as his special people” are supplied in the translation for clarification. and restore#tn Or “settle” (NASB, NIV, NCV, NLT). them to their land. Resident foreigners will join them and unite with the family#tn Heb “house.” of Jacob. 2 Nations will take them and bring them back to their own place. Then the family of Jacob will make foreigners their servants as they settle in the Lord’s land.#tn Heb “and the house of Jacob will take possession of them [i.e., the nations], on the land of the Lord, as male servants and female servants.” They will make their captors captives and rule over the ones who oppressed them. 3 When the Lord gives you relief from your suffering and anxiety,#tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2. and from the hard labor which you were made to perform, 4 you will taunt the king of Babylon with these words:#tn Heb “you will lift up this taunt over the king of Babylon, saying.”
“Look how the oppressor has met his end!
Hostility#tc The word in the Hebrew text (מַדְהֵבָה, madhevah) is unattested elsewhere and of uncertain meaning. Many (following the Qumran scroll 1QIsaa) assume a dalet-resh (ד-ר) confusion and emend the form to מַרְהֵבָה (marhevah, “onslaught”). See HALOT 548 s.v. II *מִדָּה and HALOT 633 s.v. *מַרְהֵבָה. has ceased!
5 The Lord has broken the club of the wicked,
the scepter of rulers.
6 It#tn Or perhaps, “he” (cf. KJV; NCV “the king of Babylon”). The present translation understands the referent of the pronoun (“it”) to be the “club/scepter” of the preceding line. furiously struck down nations
with unceasing blows.#tn Heb “it was striking down nations in fury [with] a blow without ceasing.” The participle (“striking down”) suggests repeated or continuous action in past time.
It angrily ruled over nations,
oppressing them without restraint.#tn Heb “it was ruling in anger nations [with] oppression without restraint.” The participle (“ruling”) suggests repeated or continuous action in past time.
7 The whole earth rests and is quiet;
they break into song.
8 The evergreens also rejoice over your demise,#tn Heb “concerning you.”
as do the cedars of Lebanon, singing,#tn The word “singing” is supplied in the translation for stylistic reasons. Note that the personified trees speak in the second half of the verse.
‘Since you fell asleep,#tn Heb “lay down” (in death); cf. NAB “laid to rest.”
no woodsman comes up to chop us down!’#tn Heb “the [wood]cutter does not come up against us.”
9 Sheol#sn Sheol is the proper name of the subterranean world which was regarded as the land of the dead. below is stirred up about you,
ready to meet you when you arrive.
It rouses#tn Heb “arousing.” The form is probably a Polel infinitive absolute, rather than a third masculine singular perfect, for Sheol is grammatically feminine (note “stirred up”). See GKC 466 §145.t. the spirits of the dead for you,
all the former leaders of the earth;#tn Heb “all the rams of the earth.” The animal epithet is used metaphorically here for leaders. See HALOT 903 s.v. *עַתּוּד.
it makes all the former kings of the nations
rise from their thrones.#tn Heb “lifting from their thrones all the kings of the nations.” הֵקִים (heqim, a Hiphil perfect third masculine singular) should be emended to an infinitive absolute (הָקֵים, haqem). See the note on “rouses” earlier in the verse.
10 All of them respond to you, saying:
‘You too have become weak like us!
You have become just like us!
11 Your splendor#tn Or “pride” (NCV, CEV); KJV, NIV, NRSV “pomp.” has been brought down to Sheol,
as well as the sound of your stringed instruments.#tn Or “harps” (NAB, NIV, NRSV).
You lie on a bed of maggots,
with a blanket of worms over you.#tn Heb “under you maggots are spread out, and worms are your cover.”
12 Look how you have fallen from the sky,
O shining one, son of the dawn!#tn The Hebrew text has הֵילֵל בֶּן־שָׁחַר (helel ben-shakhar, “Helel son of Shachar”), which is probably a name for the morning star (Venus) or the crescent moon. See HALOT 245 s.v. הֵילֵל. sn What is the background for the imagery in vv. 12-15? This whole section (vv. 4b-21) is directed to the king of Babylon, who is clearly depicted as a human ruler. Other kings of the earth address him in vv. 9ff., he is called “the man” in v. 16, and, according to vv. 19-20, he possesses a physical body. Nevertheless the language of vv. 12-15 has led some to see a dual referent in the taunt song. These verses, which appear to be spoken by other pagan kings to a pagan king (cf. vv. 9-11), contain several titles and motifs that resemble those of Canaanite mythology, including references to Helel son of Shachar, the stars of El, the mountain of assembly, the recesses of Zaphon, and the divine title Most High. Apparently these verses allude to a mythological story about a minor god (Helel son of Shachar) who tried to take over Zaphon, the mountain of the gods. His attempted coup failed and he was hurled down to the underworld. The king of Babylon is taunted for having similar unrealized delusions of grandeur. Some Christians have seen an allusion to the fall of Satan here, but this seems contextually unwarranted (see J. Martin, “Isaiah,” BKCOT, 1061).
You have been cut down to the ground,
O conqueror#tn Some understand the verb to from חָלַשׁ (khalash, “to weaken”), but HALOT 324 s.v. II חלשׁ proposes a homonym here, meaning “to defeat.” of the nations!#sn In this line the taunting kings hint at the literal identity of the king, after likening him to the god Helel and a tree. The verb גָדַע (gada’, “cut down”) is used of chopping down trees in 9:10 and 10:33.
13 You said to yourself,#tn Heb “you, you said in your heart.”
“I will climb up to the sky.
Above the stars of El#sn In Canaanite mythology the stars of El were astral deities under the authority of the high god El.
I will set up my throne.
I will rule on the mountain of assembly
on the remote slopes of Zaphon.#sn Zaphon, the Canaanite version of Olympus, was the “mountain of assembly” where the gods met.
14 I will climb up to the tops#tn Heb “the high places.” This word often refers to the high places where pagan worship was conducted, but here it probably refers to the “backs” or tops of the clouds. See HALOT 136 s.v. בָּמָה. of the clouds;
I will make myself like the Most High!”#sn Normally in the OT the title “Most High” belongs to the God of Israel, but in this context, where the mythological overtones are so strong, it probably refers to the Canaanite high god El.
15 But you were brought down#tn The prefixed verb form is taken as a preterite. Note the use of perfects in v. 12 to describe the king’s downfall. to Sheol,
to the remote slopes of the pit.#tn The Hebrew term בּוּר (bor, “cistern”) is sometimes used metaphorically to refer to the place of the dead or the entrance to the underworld.
16 Those who see you stare at you,
they look at you carefully, thinking:#tn The word “thinking” is supplied in the translation in order to make it clear that the next line records their thoughts as they gaze at him.
“Is this the man who shook the earth,
the one who made kingdoms tremble?
17 Is this the one who made the world like a desert,
who ruined its#tc The pronominal suffix is masculine, even though its antecedent appears to be the grammatically feminine noun “world.” Some have suggested that the form עָרָיו (’arayv, plural noun with third masculine singular suffix) should be emended to עָרֶיהָ (’areha, plural noun with third feminine singular suffix). This emendation may be unnecessary in light of other examples of lack of agreement a suffix and its antecedent noun. cities,
and refused to free his prisoners so they could return home?”’#tn Heb “and his prisoners did not let loose to [their] homes.” This really means, “he did not let loose his prisoners and send them back to their homes.’ On the elliptical style, see GKC 366 §117.o.
18#sn It is unclear where the quotation of the kings, begun in v. 10b, ends. However, the reference to the “kings of the nations” in v. 18 (see also v. 9) seems to indicate that the quotation has ended at this point and that Israel’s direct taunt (cf. vv. 4b-10a) has resumed. In fact the references to the “kings of the nations” may form a stylistic inclusio or frame around the quotation.As for all the kings of the nations,
all of them#tc The phrase “all of them” does not appear in the Qumran scroll 1QIsaa. lie down in splendor,#sn This refers to the typically extravagant burial of kings.
each in his own tomb.#tn Heb “house” (so KJV, ASV), but in this context a tomb is in view. Note the verb “lie down” in the preceding line and the reference to a “grave” in the next line.
19 But you have been thrown out of your grave
like a shoot that is thrown away.#tn Heb “like a shoot that is abhorred.” The simile seems a bit odd; apparently it refers to a small shoot that is trimmed from a plant and tossed away. Some prefer to emend נֵצֶר (netser, “shoot”); some propose נֵפֶל (nefel, “miscarriage”). In this case one might paraphrase: “like a horrible-looking fetus that is delivered when a woman miscarries.”
You lie among#tn Heb “are clothed with.” the slain,
among those who have been slashed by the sword,
among those headed for#tn Heb “those going down to.” the stones of the pit,#tn בּוֹר (bor) literally means “cistern”; cisterns were constructed from stones. On the metaphorical use of “cistern” for the underworld, see the note at v. 15.
as if you were a mangled corpse.#tn Heb “like a trampled corpse.” Some take this line with what follows.
20 You will not be buried with them,#tn Heb “you will not be united with them in burial” (so NASB).
because you destroyed your land
and killed your people.
The offspring of the wicked
will never be mentioned again.
21 Prepare to execute#tn Or “the place of slaughter for.” his sons
for the sins their ancestors have committed.#tn Heb “for the sin of their fathers.”
They must not rise up and take possession of the earth,
or fill the surface of the world with cities.”#sn J. N. Oswalt (Isaiah [NICOT], 1:320, n. 10) suggests that the garrison cities of the mighty empire are in view here.
22 “I will rise up against them,”
says the Lord who commands armies.
“I will blot out all remembrance of Babylon and destroy all her people,#tn Heb “I will cut off from Babylon name and remnant” (ASV, NAB, and NRSV all similar).
including the offspring she produces,”#tn Heb “descendant and child.”
says the Lord.
23 “I will turn her into a place that is overrun with wild animals#tn Heb “I will make her into a possession of wild animals.” It is uncertain what type of animal קִפֹּד (qippod) refers to. Some suggest a rodent (cf. NASB, NRSV “hedgehog”), others an owl (cf, NAB, NIV, TEV).
and covered with pools of stagnant water.
I will get rid of her, just as one sweeps away dirt with a broom,”#tn Heb “I will sweep her away with the broom of destruction.”
says the Lord who commands armies.
24#sn Having announced the downfall of the Chaldean empire, the Lord appends to this prophecy a solemn reminder that the Assyrians, the major Mesopotamian power of Isaiah’s day, would be annihilated, foreshadowing what would subsequently happen to Babylon and the other hostile nations. The Lord who commands armies makes this solemn vow:
“Be sure of this:
Just as I have intended, so it will be;
just as I have planned, it will happen.
25 I will break Assyria#tn Heb “to break Assyria.” in my land,
I will trample them#tn Heb “him.” This is a collective singular referring to the nation, or a reference to the king of Assyria who by metonymy stands for the entire nation. underfoot on my hills.
Their yoke will be removed from my people,
the burden will be lifted from their shoulders.#tn Heb “and his [i.e., Assyria’s] yoke will be removed from them [the people?], and his [Assyria’s] burden from his [the nation’s?] shoulder will be removed.” There are no antecedents in this oracle for the suffixes in the phrases “from them” and “from his shoulder.” Since the Lord’s land and hills are referred to in the preceding line and the statement seems to echo 10:27, it is likely that God’s people are the referents of the suffixes; the translation uses “my people” to indicate this.
26 This is the plan I have devised for the whole earth;
my hand is ready to strike all the nations.”#tn Heb “and this is the hand that is outstretched over all the nations.”
27 Indeed,#tn Or “For” (KJV, NASB, NIV, NRSV). the Lord who commands armies has a plan,
and who can possibly frustrate it?
His hand is ready to strike,
and who can possibly stop it?#tn Heb “His hand is outstretched and who will turn it back?”
The Lord Will Judge the Philistines
28 In the year King Ahaz died,#sn Perhaps 715 b.c., but the precise date is uncertain. this message was revealed:#tn Heb “this oracle came.”
29 Don’t be so happy, all you Philistines,
just because the club that beat you has been broken!#sn The identity of this “club” (also referred to as a “serpent” in the next line) is uncertain. It may refer to an Assyrian king, or to Ahaz. For discussion see J. N. Oswalt, Isaiah (NICOT), 1:331-32. The viper/adder referred to in the second half of the verse is his successor.
For a viper will grow out of the serpent’s root,
and its fruit will be a darting adder.#tn Heb “flying burning one.” The designation “burning one” may allude to the serpent’s appearance or the effect of its poisonous bite. (See the note at 6:2.) The qualifier “flying” probably refers to the serpent’s quick, darting movements, though one might propose a homonym here, meaning “biting.” (See J. N. Oswalt, Isaiah [NICOT], 1:332, n. 18.) Some might think in terms of a mythological flying, fire breathing dragon (cf. NAB “a flying saraph”; CEV “a flying fiery dragon”), but this proposal does not make good sense in 30:6, where the phrase “flying burning one” appears again in a list of desert animals.
30 The poor will graze in my pastures;#tc The Hebrew text has, “the firstborn of the poor will graze.” “Firstborn” may be used here in an idiomatic sense to indicate the very poorest of the poor. See BDB 114 s.v. בְּכוֹר. The translation above assumes an emendation of בְּכוֹרֵי (bÿkhorey, “firstborn of”) to בְּכָרַי (bekharay, “in my pastures”).
the needy will rest securely.
But I will kill your root by famine;
it will put to death all your survivors.#tn Heb “your remnant” (so NAB, NRSV).
31 Wail, O city gate!
Cry out, O city!
Melt with fear,#tn Or “despair” (see HALOT 555 s.v. מוג). The form נָמוֹג (namog) should be taken here as an infinitive absolute functioning as an imperative. See GKC 199-200 §72.v. all you Philistines!
For out of the north comes a cloud of smoke,
and there are no stragglers in its ranks.#tn Heb “and there is no one going alone in his appointed places.” The meaning of this line is uncertain. בּוֹדֵד (boded) appears to be a participle from בָּדַד (badad, “be separate”; see BDB 94 s.v. בָּדַד). מוֹעָד (mo’ad) may mean “assembly” or, by extension, “multitude” (see HALOT 558 s.v. *מוֹעָד), but the referent of the third masculine pronominal suffix attached to the noun is unclear. It probably refers to the “nation” mentioned in the next line.
32 How will they respond to the messengers of this nation?#sn The question forces the Philistines to consider the dilemma they will face – surrender and oppression, or battle and death.
Indeed, the Lord has made Zion secure;
the oppressed among his people will find safety in her.
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