Isaiah 14
14
Now You Are Nothing
1-2But not so with Jacob. God will have compassion on Jacob. Once again he’ll choose Israel. He’ll establish them in their own country. Outsiders will be attracted and throw their lot in with Jacob. The nations among whom they lived will actually escort them back home, and then Israel will pay them back by making slaves of them, men and women alike, possessing them as slaves in God’s country, capturing those who had captured them, ruling over those who had abused them.
3-4a When God has given you time to recover from the abuse and trouble and harsh servitude that you had to endure, you can amuse yourselves by taking up this satire, a taunt against the king of Babylon:
4b-6 Can you believe it? The tyrant is gone!
The tyranny is over!
God has broken the rule of the wicked,
the power of the bully-rulers
That crushed many people.
A relentless rain of cruel outrage
Established a violent rule of anger
rife with torture and persecution.
7-10And now it’s over, the whole earth quietly at rest.
Burst into song! Make the rafters ring!
Ponderosa pine trees are happy,
giant Lebanon cedars are relieved, saying,
“Since you’ve been cut down,
there’s no one around to cut us down.”
And the underworld dead are all excited,
preparing to welcome you when you come.
Getting ready to greet you are the ghostly dead,
all the famous names of earth.
All the buried kings of the nations
will stand up on their thrones
With well-prepared speeches,
royal invitations to death:
“Now you are as nothing as we are!
Make yourselves at home with us dead folks!”
11This is where your pomp and fine music led you, Babylon,
to your underworld private chambers,
A king-size mattress of maggots for repose
and a quilt of crawling worms for warmth.
12What a comedown this, O Babylon!
Daystar! Son of Dawn!
Flat on your face in the underworld mud,
you, famous for flattening nations!
13-14You said to yourself,
“I’ll climb to heaven.
I’ll set my throne
over the stars of God.
I’ll run the assembly of angels
that meets on sacred Mount Zaphon.
I’ll climb to the top of the clouds.
I’ll take over as King of the Universe!”
15-17But you didn’t make it, did you?
Instead of climbing up, you came down—
Down with the underground dead,
down to the abyss of the Pit.
People will stare and muse:
“Can this be the one
Who terrorized earth and its kingdoms,
turned earth to a moonscape,
Wasted its cities,
shut up his prisoners to a living death?”
18-20Other kings get a decent burial,
honored with eulogies and placed in a tomb.
But you’re dumped in a ditch unburied,
like a stray dog or cat,
Covered with rotting bodies,
murdered and indigent corpses.
Your dead body desecrated, mutilated—
no state funeral for you!
You’ve left your land in ruins,
left a legacy of massacre.
The progeny of your evil life
will never be named. Oblivion!
21Get a place ready to slaughter the sons of the wicked
and wipe out their father’s line.
Unthinkable that they should own a square foot of land
or desecrate the face of the world with their cities!
22-23“I will confront them”—Decree of God-of-the-Angel-Armies—“and strip Babylon of name and survivors, children and grandchildren.” God’s Decree. “I’ll make it a worthless swamp and give it as a prize to the hedgehog. And then I’ll bulldoze it out of existence.” Decree of God-of-the-Angel-Armies.
Who Could Ever Cancel Such Plans?
24-27 God-of-the-Angel-Armies speaks:
“Exactly as I planned,
it will happen.
Following my blueprints,
it will take shape.
I will shatter the Assyrian who trespasses my land
and stomp him into the dirt on my mountains.
I will ban his taking and making of slaves
and lift the weight of oppression from all shoulders.”
This is the plan,
planned for the whole earth,
And this is the hand that will do it,
reaching into every nation.
God-of-the-Angel-Armies has planned it.
Who could ever cancel such plans?
His is the hand that’s reached out.
Who could brush it aside?
28-31In the year King Ahaz died, this Message came:
Hold it, Philistines! It’s too soon to celebrate
the defeat of your cruel oppressor.
From the death throes of that snake a worse snake will come,
and from that, one even worse.
The poor won’t have to worry.
The needy will escape the terror.
But you Philistines will be plunged into famine,
and those who don’t starve, God will kill.
Wail and howl, proud city!
Fall prostrate in fear, Philistia!
On the northern horizon, smoke from burned cities,
the wake of a brutal, disciplined destroyer.
32What does one say to
outsiders who ask questions?
Tell them, “God has established Zion.
Those in need and in trouble find refuge in her.”
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Isaiah 14: MSG
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THE MESSAGE: The Bible in Contemporary Language copyright © 1993, 2002, 2018 by Eugene H. Peterson. All rights reserved. Used by permission of NavPress. Represented by Tyndale House Publishers.
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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