1 For the LORD will have mercy on Jacob, and will yet choose Israel, and set them in their own land: and the strangers shall be joined with them, and they shall cleave to the house of Jacob.
2 And the people shall take them, and bring them to their place: and the house of Israel shall possess them in the land of the LORD for servants and handmaids: and they shall take them captives, whose captives they were; and they shall rule over their oppressors.
3 And it shall come to pass in the day that the LORD shall give thee rest from thy sorrow, and from thy fear, and from the hard bondage wherein thou wast made to serve,
4 That thou shalt take up this proverb against the king of Babylon, and say, How hath the oppressor ceased! the golden city ceased!
5 The LORD hath broken the staff of the wicked, and the sceptre of the rulers.
6 He who smote the people in wrath with a continual stroke, he that ruled the nations in anger, is persecuted, and none hindereth.
7 The whole earth is at rest, and is quiet: they break forth into singing.
8 Yea, the fir trees rejoice at thee, and the cedars of Lebanon, saying, Since thou art laid down, no feller is come up against us.
9 Hell from beneath is moved for thee to meet thee at thy coming: it stirreth up the dead for thee, even all the chief ones of the earth; it hath raised up from their thrones all the kings of the nations.
10 All they shall speak and say unto thee, Art thou also become weak as we? art thou become like unto us?
11 Thy pomp is brought down to the grave, and the noise of thy viols: the worm is spread under thee, and the worms cover thee.
12 How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations!
13 For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north:
14 I will ascend above the heights of the clouds; I will be like the most High.
15 Yet thou shalt be brought down to hell, to the sides of the pit.
16 They that see thee shall narrowly look upon thee, and consider thee, saying, Is this the man that made the earth to tremble, that did shake kingdoms;
17 That made the world as a wilderness, and destroyed the cities thereof; that opened not the house of his prisoners?
18 All the kings of the nations, even all of them, lie in glory, every one in his own house.
19 But thou art cast out of thy grave like an abominable branch, and as the raiment of those that are slain, thrust through with a sword, that go down to the stones of the pit; as a carcase trodden under feet.
20 Thou shalt not be joined with them in burial, because thou hast destroyed thy land, and slain thy people: the seed of evildoers shall never be renowned.
21 Prepare slaughter for his children for the iniquity of their fathers; that they do not rise, nor possess the land, nor fill the face of the world with cities.
22 For I will rise up against them, saith the LORD of hosts, and cut off from Babylon the name, and remnant, and son, and nephew, saith the LORD.
23 I will also make it a possession for the bittern, and pools of water: and I will sweep it with the besom of destruction, saith the LORD of hosts.
24 The LORD of hosts hath sworn, saying, Surely as I have thought, so shall it come to pass; and as I have purposed, so shall it stand:
25 That I will break the Assyrian in my land, and upon my mountains tread him under foot: then shall his yoke depart from off them, and his burden depart from off their shoulders.
26 This is the purpose that is purposed upon the whole earth: and this is the hand that is stretched out upon all the nations.
27 For the LORD of hosts hath purposed, and who shall disannul it? and his hand is stretched out, and who shall turn it back?
28 In the year that king Ahaz died was this burden.
29 Rejoice not thou, whole Palestina, because the rod of him that smote thee is broken: for out of the serpent's root shall come forth a cockatrice, and his fruit shall be a fiery flying serpent.
30 And the firstborn of the poor shall feed, and the needy shall lie down in safety: and I will kill thy root with famine, and he shall slay thy remnant.
31 Howl, O gate; cry, O city; thou, whole Palestina, art dissolved: for there shall come from the north a smoke, and none shall be alone in his appointed times.
32 What shall one then answer the messengers of the nation? That the LORD hath founded Zion, and the poor of his people shall trust in it.
1 For the LORD H3068 will have mercy H7355 on Jacob, H3290 and will yet choose H977 Israel, H3478 and set H3240 them in their own land: H127 and the strangers H1616 shall be joined H3867 with them, and they shall cleave H5596 to the house H1004 of Jacob. H3290
2 And the people H5971 shall take H3947 them, and bring H935 them to their place: H4725 and the house H1004 of Israel H3478 shall possess H5157 them in the land H127 of the LORD H3068 for servants H5650 and handmaids: H8198 and they shall take them captives, H7617 whose captives H7617 they were; and they shall rule H7287 over their oppressors. H5065
3 And it shall come to pass in the day H3117 that the LORD H3068 shall give thee rest H5117 from thy sorrow, H6090 and from thy fear, H7267 and from the hard H7186 bondage H5656 wherein thou wast made to serve, H5647
4 That thou shalt take up H5375 this proverb H4912 against the king H4428 of Babylon, H894 and say, H559 How hath the oppressor H5065 ceased! H7673 the golden city H4062 ceased! H7673
5 The LORD H3068 hath broken H7665 the staff H4294 of the wicked, H7563 and the sceptre H7626 of the rulers. H4910
6 He who smote H5221 the people H5971 in wrath H5678 with a continual H1115 H5627 stroke, H4347 he that ruled H7287 the nations H1471 in anger, H639 is persecuted, H4783 and none H1097 hindereth. H2820
7 The whole earth H776 is at rest, H5117 and is quiet: H8252 they break forth H6476 into singing. H7440
8 Yea, the fir trees H1265 rejoice H8055 at thee, and the cedars H730 of Lebanon, H3844 saying, Since thou art laid down, H7901 no feller H3772 is come up H5927 against us.
9 Hell H7585 from beneath is moved H7264 for thee to meet H7125 thee at thy coming: H935 it stirreth up H5782 the dead H7496 for thee, even all the chief ones H6260 of the earth; H776 it hath raised up H6965 from their thrones H3678 all the kings H4428 of the nations. H1471
10 All they shall speak H6030 and say H559 unto thee, Art thou also become weak H2470 as we? art thou become like H4911 unto us?
11 Thy pomp H1347 is brought down H3381 to the grave, H7585 and the noise H1998 of thy viols: H5035 the worm H7415 is spread H3331 under thee, and the worms H8438 cover H4374 thee.
12 How art thou fallen H5307 from heaven, H8064 O Lucifer, H1966 son H1121 of the morning! H7837 H3213 how art thou cut down H1438 to the ground, H776 which didst weaken H2522 the nations! H1471
13 For thou hast said H559 in thine heart, H3824 I will ascend H5927 into heaven, H8064 I will exalt H7311 my throne H3678 above H4605 the stars H3556 of God: H410 I will sit H3427 also upon the mount H2022 of the congregation, H4150 in the sides H3411 of the north: H6828
14 I will ascend H5927 above the heights H1116 of the clouds; H5645 I will be like H1819 the most High. H5945
15 Yet thou shalt be brought down H3381 to hell, H7585 to the sides H3411 of the pit. H953
16 They that see H7200 thee shall narrowly look H7688 upon thee, and consider H995 thee, saying, Is this the man H376 that made the earth H776 to tremble, H7264 that did shake H7493 kingdoms; H4467
17 That made H7760 the world H8398 as a wilderness, H4057 and destroyed H2040 the cities H5892 thereof; that opened H6605 not the house H1004 of his prisoners? H615
18 All the kings H4428 of the nations, H1471 even all of them, lie H7901 in glory, H3519 every one H376 in his own house. H1004
19 But thou art cast out H7993 of thy grave H6913 like an abominable H8581 branch, H5342 and as the raiment H3830 of those that are slain, H2026 thrust through H2944 with a sword, H2719 that go down H3381 to the stones H68 of the pit; H953 as a carcase H6297 trodden under feet. H947
20 Thou shalt not be joined H3161 with them in burial, H6900 because thou hast destroyed H7843 thy land, H776 and slain H2026 thy people: H5971 the seed H2233 of evildoers H7489 shall never H5769 be renowned. H7121
21 Prepare H3559 slaughter H4293 for his children H1121 for the iniquity H5771 of their fathers; H1 that they do not H1077 rise, H6965 nor possess H3423 the land, H776 nor fill H4390 the face H6440 of the world H8398 with cities. H6145 H5892
22 For I will rise up H6965 against them, saith H5002 the LORD H3068 of hosts, H6635 and cut off H3772 from Babylon H894 the name, H8034 and remnant, H7605 and son, H5209 and nephew, H5220 saith H5002 the LORD. H3068
23 I will also make H7760 it a possession H4180 for the bittern, H7090 and pools H98 of water: H4325 and I will sweep H2894 it with the besom H4292 of destruction, H8045 saith H5002 the LORD H3068 of hosts. H6635
24 The LORD H3068 of hosts H6635 hath sworn, H7650 saying, H559 Surely as I have thought, H1819 so shall it come to pass; and as I have purposed, H3289 so shall it stand: H6965
25 That I will break H7665 the Assyrian H804 in my land, H776 and upon my mountains H2022 tread him under foot: H947 then shall his yoke H5923 depart H5493 from off them, and his burden H5448 depart H5493 from off their shoulders. H7926
26 This is the purpose H6098 that is purposed H3289 upon the whole earth: H776 and this is the hand H3027 that is stretched out H5186 upon all the nations. H1471
27 For the LORD H3068 of hosts H6635 hath purposed, H3289 and who shall disannul H6565 it? and his hand H3027 is stretched out, H5186 and who shall turn it back? H7725
28 In the year H8141 that king H4428 Ahaz H271 died H4194 was this burden. H4853
29 Rejoice H8055 not thou, whole Palestina, H6429 because the rod H7626 of him that smote H5221 thee is broken: H7665 for out of the serpent's H5175 root H8328 shall come forth H3318 a cockatrice, H6848 and his fruit H6529 shall be a fiery H8314 flying H5774 serpent. H8314
30 And the firstborn H1060 of the poor H1800 shall feed, H7462 and the needy H34 shall lie down H7257 in safety: H983 and I will kill H4191 thy root H8328 with famine, H7458 and he shall slay H2026 thy remnant. H7611
31 Howl, H3213 O gate; H8179 cry, H2199 O city; H5892 thou, whole Palestina, H6429 art dissolved: H4127 for there shall come H935 from the north H6828 a smoke, H6227 and none shall be alone H909 in his appointed times. H4151
32 What shall one then answer H6030 the messengers H4397 of the nation? H1471 That the LORD H3068 hath founded H3245 Zion, H6726 and the poor H6041 of his people H5971 shall trust H2620 in it.
1 For Jehovah will have compassion on Jacob, and will yet choose Israel, and set them in their own land: and the sojourner shall join himself with them, and they shall cleave to the house of Jacob.
2 And the peoples shall take them, and bring them to their place; and the house of Israel shall possess them in the land of Jehovah for servants and for handmaids: and they shall take them captive whose captives they were; and they shall rule over their oppressors.
3 And it shall come to pass in the day that Jehovah shall give thee rest from thy sorrow, and from thy trouble, and from the hard service wherein thou wast made to serve,
4 that thou shalt take up this parable against the king of Babylon, and say, How hath the oppressor ceased! the golden city ceased!
5 Jehovah hath broken the staff of the wicked, the sceptre of the rulers;
6 that smote the peoples in wrath with a continual stroke, that ruled the nations in anger, with a persecution that none restrained.
7 The whole earth is at rest, `and' is quiet: they break forth into singing.
8 Yea, the fir-trees rejoice at thee, `and' the cedars of Lebanon, `saying', Since thou art laid low, no hewer is come up against us.
9 Sheol from beneath is moved for thee to meet thee at thy coming; it stirreth up the dead for thee, even all the chief ones of the earth; it hath raised up from their thrones all the kings of the nations.
10 All they shall answer and say unto thee, Art thou also become weak as we? art thou become like unto us?
11 Thy pomp is brought down to Sheol, `and' the noise of thy viols: the worm is spread under thee, and worms cover thee.
12 How art thou fallen from heaven, O day-star, son of the morning! how art thou cut down to the ground, that didst lay low the nations!
13 And thou saidst in thy heart, I will ascend into heaven, I will exalt my throne above the stars of God; and I will sit upon the mount of congregation, in the uttermost parts of the north;
14 I will ascend above the heights of the clouds; I will make myself like the Most High.
15 Yet thou shalt be brought down to Sheol, to the uttermost parts of the pit.
16 They that see thee shall gaze at thee, they shall consider thee, `saying', Is this the man that made the earth to tremble, that did shake kingdoms;
17 that made the world as a wilderness, and overthrew the cities thereof; that let not loose his prisoners to their home?
18 All the kings of the nations, all of them, sleep in glory, every one in his own house.
19 But thou art cast forth away from thy sepulchre like an abominable branch, clothed with the slain, that are thrust through with the sword, that go down to the stones of the pit; as a dead body trodden under foot.
20 Thou shalt not be joined with them in burial, because thou hast destroyed thy land, thou hast slain thy people; the seed of evil-doers shall not be named for ever.
21 Prepare ye slaughter for his children for the iniquity of their fathers, that they rise not up, and possess the earth, and fill the face of the world with cities.
22 And I will rise up against them, saith Jehovah of hosts, and cut off from Babylon name and remnant, and son and son's son, saith Jehovah.
23 I will also make it a possession for the porcupine, and pools of water: and I will sweep it with the besom of destruction, saith Jehovah of hosts.
24 Jehovah of hosts hath sworn, saying, Surely, as I have thought, so shall it come to pass; and as I have purposed, so shall it stand:
25 that I will break the Assyrian in my land, and upon my mountains tread him under foot: then shall his yoke depart from off them, and his burden depart from off their shoulder.
26 This is the purpose that is purposed upon the whole earth; and this is the hand that is stretched out upon all the nations.
27 For Jehovah of hosts hath purposed, and who shall annul it? and his hand is stretched out, and who shall turn it back?
28 In the year that king Ahaz died was this burden.
29 Rejoice not, O Philistia, all of thee, because the rod that smote thee is broken; for out of the serpent's root shall come forth an adder, and his fruit shall be a fiery flying serpent.
30 And the first-born of the poor shall feed, and the needy shall lie down in safety; and I will kill thy root with famine, and thy remnant shall be slain.
31 Howl, O gate; cry, O city; thou art melted away, O Philistia, all of thee; for there cometh a smoke out of the north, and there is no straggler in his ranks.
32 What then shall one answer the messengers of the nation? That Jehovah hath founded Zion, and in her shall the afflicted of his people take refuge.
1 Because Jehovah loveth Jacob, And hath fixed again on Israel, And given them rest on their own land, And joined hath been the sojourner to them, And they have been admitted to the house of Jacob.
2 And peoples have taken them, And have brought them in unto their place, And the house of Israel have inherited them, On the land of Jehovah, For men-servants and for maid-servants, And they have been captors of their captors, And have ruled over their exactors.
3 And it hath come to pass, In the day of Jehovah's giving rest to thee, From thy grief, and from thy trouble, And from the sharp bondage, That hath been served upon thee,
4 That thou hast taken up this simile Concerning the king of Babylon, and said, How hath the exactor ceased,
5 Ceased hath the golden one. Broken hath Jehovah the staff of the wicked, The sceptre of rulers.
6 He who is smiting peoples in wrath, A smiting without intermission, He who is ruling in anger nations, Pursuing without restraint!
7 At rest -- quiet hath been all the earth, They have broken forth `into' singing.
8 Even firs have rejoiced over thee, Cedars of Lebanon -- `saying': Since thou hast lain down, The hewer cometh not up against us.
9 Sheol beneath hath been troubled at thee, To meet thy coming in, It is waking up for thee Rephaim, All chiefs ones of earth, It hath raised up from their thrones All kings of nations.
10 All of them answer and say unto thee, Even thou hast become weak like us! Unto us thou hast become like!
11 Brought down to Sheol hath been thine excellency, The noise of thy psaltery, Under thee spread out hath been the worm, Yea, covering thee is the worm.
12 How hast thou fallen from the heavens, O shining one, son of the dawn! Thou hast been cut down to earth, O weakener of nations.
13 And thou saidst in thy heart: the heavens I go up, Above stars of God I raise my throne, And I sit in the mount of meeting in the sides of the north.
14 I go up above the heights of a thick cloud, I am like to the Most High.
15 Only -- unto Sheol thou art brought down, Unto the sides of the pit.
16 Thy beholders look to thee, to thee they attend, Is this the man causing the earth to tremble, Shaking kingdoms?
17 He hath made the world as a wilderness, And his cities he hath broken down, Of his bound ones he opened not the house.
18 All kings of nations -- all of them, Have lain down in honour, each in his house,
19 And -- thou hast been cast out of thy grave, As an abominable branch, raiment of the slain, Thrust through ones of the sword, Going down unto the sons of the pit, As a carcase trodden down.
20 Thou art not united with them in burial, For thy land thou hast destroyed, Thy people thou hast slain, Not named to the age is the seed of evil doers.
21 Prepare ye for his sons slaughter; Because of the iniquity of their fathers, They rise not, nor have possessed the land, Nor filled the face of the world `with' cities.
22 And I have risen up against them, (The affirmation of Jehovah of Hosts,) And have cut off, in reference to Babylon, Name and remnant, and continuator and successor, The affirmation of Jehovah.
23 And have made it for a possession of a bittern, And ponds of waters, And daubed it with the mire of destruction, The affirmation of Jehovah of Hosts!
24 Sworn hath Jehovah of Hosts, saying, `As I thought -- so hath it not been? And as I counselled -- it standeth;
25 To break Asshur in My land, And on My mountains I tread him down, And turned from off them hath his yoke, Yea, his burden from off their shoulder turneth aside.
26 This `is' the counsel that is counselled for all the earth, And this `is' the hand that is stretched out for all the nations.
27 For Jehovah of Hosts hath purposed, And who doth make void? And His hand that is stretched out, Who doth turn it back?'
28 In the year of the death of king Ahaz was this burden:
29 Rejoice not thou, Philistia, all of thee, That broken hath been the rod of thy smiter, For from the root of a serpent cometh out a viper, And its fruit `is' a flying saraph.
30 And delighted have the first-born of the poor, And the needy in confidence lie down, And I have put to death with famine thy root, And thy remnant it slayeth.
31 Howl, O gate; cry, O city, Melted art thou, Philistia, all of thee, For from the north smoke hath come, And there is none alone in his set places.
32 And what doth one answer the messengers of a nation? `That Jehovah hath founded Zion, And in it do the poor of His people trust!'
1 For Jehovah will have mercy on Jacob, and will yet choose Israel, and set them in rest in their own land; and the stranger shall be united to them, and they shall be joined to the house of Jacob.
2 And the peoples shall take them and bring them to their place; and the house of Israel shall possess them in the land of Jehovah for servants and handmaids; and they shall take them captive whose captives they were, and they shall rule over their oppressors.
3 And it shall come to pass in the day that Jehovah shall give thee rest from thy sorrow and from thy trouble and from the hard bondage wherein thou wast made to serve,
4 that thou shalt take up this proverb against the king of Babylon, and say, How hath the oppressor ceased, -- the exactress of gold ceased!
5 Jehovah hath broken the staff of the wicked, the sceptre of the rulers.
6 He that smote the peoples in wrath with a relentless stroke, he that ruled the nations in anger, is persecuted unsparingly.
7 The whole earth is at rest, is quiet: they break forth into singing.
8 Even the cypresses rejoice at thee, the cedars of Lebanon, [saying,] Since thou art laid down, no feller is come up against us.
9 Sheol from beneath is moved for thee to meet [thee] at thy coming, stirring up the dead for thee, all the he-goats of the earth; making to rise from their thrones all the kings of the nations.
10 All of them shall answer and say unto thee, Art thou also become powerless as we; art thou become like unto us!
11 -- Thy pomp is brought down to Sheol, the noise of thy lyres: the maggot is spread under thee, and worms cover thee.
12 How art thou fallen from heaven, Lucifer, son of the morning! Thou art cut down to the ground, that didst prostrate the nations!
13 And thou that didst say in thy heart, I will ascend into the heavens, I will exalt my throne above the stars of ùGod, and I will sit upon the mount of assembly, in the recesses of the north;
14 I will ascend above the heights of the clouds, I will be like the Most High:
15 none the less art thou brought down to Sheol, to the recesses of the pit.
16 They that see thee shall narrowly look upon thee; they shall consider thee, [saying,] Is this the man that made the earth to tremble, that shook kingdoms;
17 [that] made the world as a wilderness, and overthrew the cities thereof; [that] dismissed not his prisoners homewards?
18 -- All the kings of the nations, all of them, lie in glory, every one in his own house;
19 but thou art cast out of thy grave like an abominable branch, covered with the slain -- those thrust through with the sword, that go down to the stones of the pit: like a carcase trodden under foot.
20 Thou shalt not be joined with them in burial; for thou hast destroyed thy land, hast slain thy people. Of the seed of evildoers no mention shall be made for ever.
21 Prepare ye slaughter for his children, because of the iniquity of their fathers; that they may not rise up and possess the earth, nor fill the face of the world with cities.
22 For I will rise up against them, saith Jehovah of hosts, and cut off from Babylon name and remnant, and scion and descendant, saith Jehovah.
23 And I will make it a possession for the bittern, and pools of water; and I will sweep it with the besom of destruction, saith Jehovah of hosts.
24 Jehovah of hosts hath sworn saying, Assuredly as I have thought, so shall it come to pass; and as I have purposed, it shall stand:
25 to break the Assyrian in my land; and upon my mountains will I tread him under foot; and his yoke shall depart from off them, and his burden depart from off their shoulders.
26 This is the counsel which is purposed concerning the whole earth; and this is the hand which is stretched out upon all the nations.
27 For Jehovah of hosts hath purposed, and who shall frustrate [it]? And his hand is stretched out, and who shall turn it back?
28 In the year of the death of king Ahaz was this burden:
29 Rejoice not thou, Philistia, all of thee, because the rod that smote thee is broken; for out of the serpent's root shall come forth a viper, and his fruit shall be a fiery flying serpent.
30 And the firstborn of the poor shall feed, and the needy shall lie down in safety; but I will kill thy root with famine, and thy remnant shall be slain.
31 Howl, O gate! cry, O city! thou, Philistia, art wholly dissolved; for there cometh from the north a smoke, and none remaineth apart in his gatherings [of troops].
32 And what shall be answered to the messengers of the nation? That Jehovah hath founded Zion, and the afflicted of his people find refuge in it.
1 For Yahweh will have compassion on Jacob, and will yet choose Israel, and set them in their own land: and the foreigner shall join himself with them, and they shall cleave to the house of Jacob.
2 The peoples shall take them, and bring them to their place; and the house of Israel shall possess them in the land of Yahweh for servants and for handmaids: and they shall take them captive whose captives they were; and they shall rule over their oppressors.
3 It shall happen in the day that Yahweh shall give you rest from your sorrow, and from your trouble, and from the hard service in which you were made to serve,
4 that you shall take up this parable against the king of Babylon, and say, How has the oppressor ceased! the golden city ceased!
5 Yahweh has broken the staff of the wicked, the scepter of the rulers;
6 who struck the peoples in wrath with a continual stroke, who ruled the nations in anger, with a persecution that none restrained.
7 The whole earth is at rest, [and] is quiet: they break forth into singing.
8 Yes, the fir trees rejoice at you, [and] the cedars of Lebanon, [saying], Since you are laid low, no lumberjack is come up against us.
9 Sheol from beneath is moved for you to meet you at your coming; it stirs up the dead for you, even all the chief ones of the earth; it has raised up from their thrones all the kings of the nations.
10 All they shall answer and tell you, Are you also become weak as we? are you become like us?
11 Your pomp is brought down to Sheol, [and] the noise of your viols: the worm is spread under you, and worms cover you.
12 How you are fallen from heaven, day-star, son of the morning! How you are cut down to the ground, who laid the nations low!
13 You said in your heart, I will ascend into heaven, I will exalt my throne above the stars of God; and I will sit on the mountain of congregation, in the uttermost parts of the north;
14 I will ascend above the heights of the clouds; I will make myself like the Most High.
15 Yet you shall be brought down to Sheol, to the uttermost parts of the pit.
16 Those who see you shall gaze at you, they shall consider you, [saying], "Is this the man who made the earth to tremble, who shook kingdoms;
17 who made the world as a wilderness, and overthrew the cities of it; who didn't let loose his prisoners to their home?"
18 All the kings of the nations, all of them, sleep in glory, everyone in his own house.
19 But you are cast forth away from your tomb like an abominable branch, clothed with the slain, who are thrust through with the sword, who go down to the stones of the pit; as a dead body trodden under foot.
20 You shall not be joined with them in burial, because you have destroyed your land, you have killed your people; the seed of evil-doers shall not be named forever.
21 Prepare slaughter for his children for the iniquity of their fathers, that they not rise up, and possess the earth, and fill the surface of the world with cities.
22 I will rise up against them, says Yahweh of Hosts, and cut off from Babylon name and remnant, and son and son's son, says Yahweh.
23 I will also make it a possession for the porcupine, and pools of water: and I will sweep it with the broom of destruction, says Yahweh of Hosts.
24 Yahweh of Hosts has sworn, saying, Surely, as I have thought, so shall it happen; and as I have purposed, so shall it stand:
25 that I will break the Assyrian in my land, and on my mountains tread him under foot: then shall his yoke depart from off them, and his burden depart from off their shoulder.
26 This is the purpose that is purposed on the whole earth; and this is the hand that is stretched out on all the nations.
27 For Yahweh of Hosts has purposed, and who shall annul it? and his hand is stretched out, and who shall turn it back?
28 In the year that king Ahaz died was this burden.
29 Don't rejoice, O Philistia, all of you, because the rod that struck you is broken; for out of the serpent's root shall come forth an adder, and his fruit shall be a fiery flying serpent.
30 The firstborn of the poor shall feed, and the needy shall lie down in safety; and I will kill your root with famine, and your remnant shall be killed.
31 Howl, gate; cry, city; you are melted away, Philistia, all of you; for there comes a smoke out of the north, and there is no straggler in his ranks.
32 What then shall one answer the messengers of the nation? That Yahweh has founded Zion, and in her shall the afflicted of his people take refuge.
1 For the Lord will have mercy on Jacob, and will again make Israel his special people, and will put them in their land; and the man from a strange country will take his place among them and be joined to the family of Jacob.
2 And the people will take them with them to their place: and the children of Israel will give them a heritage in the Lord's land as men-servants and women-servants, making them prisoners whose prisoners they were; and they will be rulers over their masters.
3 And it will be, in the day when the Lord gives you rest from your sorrow, and from your trouble, and from the hard yoke which they had put on you,
4 That you will take up this bitter song against the king of Babylon, and say, How has the cruel overseer come to an end! He who was lifted up in pride is cut off;
5 The stick of the evil-doers, the rod of the rulers, is broken by the Lord;
6 He whose rod was on the peoples with an unending wrath, ruling the nations in passion, with an uncontrolled rule.
7 All the earth is at rest and is quiet: they are bursting into song.
8 Even the trees of the wood are glad over you, the trees of Lebanon, saying, From the time of your fall no wood-cutter has come up against us with an axe.
9 The underworld is moved at your coming: the shades of the dead are awake before you, even the strong ones of the earth; all the kings of the world have got up from their seats.
10 They all make answer and say to you, Have you become feeble like us? have you been made even as we are?
11 Your pride has gone down into the underworld, and the noise of your instruments of music; the worms are under you, and your body is covered with them.
12 How great is your fall from heaven, O shining one, son of the morning! How are you cut down to the earth, low among the dead bodies!
13 For you said in your heart, I will go up to heaven, I will make my seat higher than the stars of God; I will take my place on the mountain of the meeting-place of the gods, in the inmost parts of the north.
14 I will go higher than the clouds; I will be like the Most High.
15 But you will come down to the underworld, even to its inmost parts.
16 Those who see you will be looking on you with care, they will be in deep thought, saying, Is this the troubler of the earth, the shaker of kingdoms?
17 Who made the world a waste, overturning its towns; who did not let his prisoners loose from the prison-house.
18 All the kings of the earth are at rest in glory, every man in his house,
19 But you, like a birth before its time, are stretched out with no resting-place in the earth; clothed with the bodies of the dead who have been put to the sword, who go down to the lowest parts of the underworld; a dead body, crushed under foot.
20 As for your fathers, you will not be united with them in their resting-place, because you have been the cause of destruction to your land, and of death to your people; the seed of the evil-doer will have no place in the memory of man.
21 Make ready a place of death for his children, because of the evil-doing of their father; so that they may not come up and take the earth for their heritage, covering the face of the world with waste places.
22 For I will come up against them, says the Lord of armies, cutting off from Babylon name and offspring, son and son's son, says the Lord.
23 And I will make you a heritage for the hedgehog, and pools of water: and I will go through it with the brush of destruction, says the Lord of armies.
24 The Lord has taken an oath, saying, My design will certainly come about, and my purpose will be effected:
25 To let the Assyrian be broken in my land, and crushed under foot on my mountains: there will his yoke be taken away from them, and his rule over them come to an end.
26 This is the purpose for all the earth: and this is the hand stretched out over all nations.
27 For it is the purpose of the Lord of armies, and who will make it of no effect? when his hand is stretched out, by whom may it be turned back?
28 In the year of the death of King Ahaz this word came to the prophet:
29 Be not glad, O Philistia, all of you, because the rod which was on you is broken: for out of the snake's root will come a poison-snake, and its fruit will be a winged poison-snake.
30 And the poorest of the land will have food, and those in need will be given a safe resting-place: but your seed will come to an end for need of food, and the rest of you will be put to the sword.
31 Send out a cry, O door! Make sounds of sorrow, O town! All your land has come to nothing, O Philistia; for there comes a smoke out of the north, and everyone keeps his place in the line.
32 What answer, then, will my people give to the representatives of the nation? That the Lord is the builder of Zion, and she will be a safe place for the poor of his people.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Isaiah 14
Commentary on Isaiah 14 Keil & Delitzsch Commentary
But it is love to His own people which impels the God of Israel to suspend such a judgment of eternal destruction over Babylon. “For Jehovah will have mercy on Jacob, and will once more choose Israel, and will settle them in their own land: and the foreigner will associate with them, and they will cleave to the house of Jacob. And nations take them, and accompany them to their place; and the house of Israel takes them to itself in the land of Jehovah for servants and maid-servants: and they hold in captivity those who led them away captive; and become lords over their oppressors.” We have here in nuce the comforting substance of chapters 46-66. Babylon falls that Israel may rise. This is effected by the compassion of God. He chooses Israel once more ( iterum , as in Job 14:7 for example), and therefore makes a new covenant with it. Then follows their return to Canaan, their own land, Jehovah's land (as in Hosea 9:3). Proselytes from among the heathen, who have acknowledged the God of the exiles, go along with them, as Ruth did with Naomi. Heathen accompany the exiles to their own place. And now their relative positions are reversed. Those who accompany Israel are now taken possession of by the latter ( hithnachēl , κληρονομεῖν ἑαυτῷ , like hithpattēach , Isaiah 52:2, λύεσθαι ; cf., p. 62, note, and Ewald, §124, b ), as servants and maid-servants; and they (the Israelites) become leaders into captivity of those who led them into captivity ( Lamed with the participle, as in Isaiah 11:9), and they will oppress ( râdâh b' , as in Psalms 49:15) their oppressors. This retribution of life for like is to all appearance quite out of harmony with the New Testament love. But in reality it is no retribution of like for like. For, according to the prophet's meaning, to be ruled by the people of God is the true happiness of the nations, and to allow themselves to be so ruled is their true liberty. At the same time, the form in which the promise is expressed is certainly not that of the New Testament; and it would not possibly have been so, for the simple reason that in Old Testament times, and from an Old Testament point of view, there was no other visible manifestation of the church ( ecclesia ) than in the form of a nation. This national form of the church has been broken up under the New Testament, and will never be restored. Israel, indeed, will be restored as a nation; but the true essence of the church, which is raised above all national distinctions, will never return to those worldly limits which it has broken through. And the fact that the prophecy moves within those limits here may be easily explained, on the ground that it is primarily the deliverance from the Babylonian captivity to which the promise refers. And the prophet himself was unconscious that this captivity would be followed by another.
The song of the redeemed is a song concerning the fall of the king of Babel. Isaiah 14:3, Isaiah 14:4 . Instead of the hiphil hinniach (to let down) of Isaiah 14:1, we have here, as in the original passage, Deuteronomy 25:19, the form hēniach , which is commonly used in the sense of quieting, or procuring rest. עצב is trouble which plagues (as עמל is trouble which oppresses), and rōgez restlessness which wears out with anxious care (Job 3:26, cf., Ezekiel 12:18). The assimilated min before the two words is pronounced mĭ , with a weak reduplication, instead of mē , as elsewhere, before ח , ה , and even before ר (1 Samuel 23:28; 2 Samuel 18:16). In the relative clause עבּד־ב ך אשר , אשר is not the Hebrew casus adverb . answering to the Latin ablative quâ servo te usi sunt ; not do ב ך ... אשר belong to one another in the sense of quo , as in Deuteronomy 21:3, quâ ( vitulâ ); but it is regarded as an acc. obj . according to Exodus 1:14 and Leviticus 25:39, qu'on t'a fait servir , as in Numbers 32:5, qu'on donne la terre (Luzzatto). When delivered from such a yoke of bondage, Israel would raise a m âshâl . According to its primary and general meaning, m âshâl signifies figurative language, and hence poetry generally, more especially that kind of proverbial poetry which loves the emblematical, and, in fact, any artistic composition that is piquant in its character; so that the idea of what is satirical or defiant may easily be associated with it, as in the passage before us.
The words are addressed to the Israel of the future in the Israel of the present, as in Isaiah 12:1. The former would then sing, and say as follows. “How hath the oppressor ceased! The place of torture ceased! Jehovah hath broken the rod of the wicked, the ruler's staff, which cmote nations in wrath with strokes without ceasing subjugated nations wrathfully with hunting than nevers stays.” Not one of the early translators ever thought of deriving the hap. leg. m adhebâh from the Aramaean dehab (gold), as Vitringa, Aurivillius, and Rosenmüller have done. The former have all translated the word as if it were m arhēbâh (haughty, violent treatment), as corrected by J. D. Michaelis, Doederlein, Knobel, and others. But we may arrive at the same result without altering a single letter, if we take דּאב as equivalent to דּהב , דּוּב , to melt or pine away, whether we go back to the kal or to the hiphil of the verb, and regard the Mem as used in a material or local sense. We understand it, according to madmenah (dunghill) in Isaiah 25:10, as denoting the place where they were reduced to pining away, i.e., as applied to Babylon as the house of servitude where Israel had been wearied to death. The tyrant's sceptre, mentioned in Isaiah 14:5, is the Chaldean world-power regarded as concentrated in the king of Babel (cf., shēbet in Numbers 24:17). This tyrant's sceptre smote nations with incessant blows and hunting: maccath is construed with macceh , the derivative of the same verb; and m urdâph , a hophal noun (as in Isaiah 9:1; Isaiah 29:3), with rodeh , which is kindred in meaning. Doederlein's conjecture ( mirdath ), which has been adopted by most modern commentators, is quite unnecessary. Unceasing continuance is expressed first of all with bilti , which is used as a preposition, and followed by sârâh , a participial noun like c âlâh , and then with b'li , which is construed with the finite verb as in Genesis 31:20; Job 41:18; for b'li châsâk is an attributive clause: with a hunting which did not restrain itself, did not stop, and therefore did not spare. Nor is it only Israel and other subjugated nations that now breathe again.
“The whole earth rests, is quiet: they break forth into singing. Even the cypresses rejoice at thee, the cedars of Lebanon: 'Since thou hast gone to sleep, no one will come up to lay the axe upon us.'” The preterites indicate inchoatively the circumstances into which the whole earth has now entered. The omission of the subject in the case of pâtz'chu (they break forth) gives the greatest generality to the jubilant utterances: pâtzach rinnâh ( erumpere gaudio ) is an expression that is characteristic of Isaiah alone (e.g., Isaiah 44:23; Isaiah 49:13); and it is a distinctive peculiarity of the prophet to bring in the trees of the forest, as living and speaking beings, to share in the universal joy (cf., Isaiah 55:12). Jerome supposes the trees to be figuratively employed here for the “chiefs of the nations” ( principes gentium ). But this disposition to allegorize not only destroys the reality of the contents, but the spirit of the poetry also. Cypresses and cedars rejoice because of the treatment which they received from the Chaldean, who made use of the almost imperishable wood of both of them for ornamental buildings, for his siege apparatus, and for his fleets, and even for ordinary ships - as Alexander, for example, built himself a fleet of cypress-wood, and the Syrian vessels had masts of cedar. Of the old cedars of Lebanon, there are hardly thirty left in the principle spot where they formerly grew. Gardner Wilkinson (1843) and Hooker the botanist (1860) estimated the whole number at about four hundred; and according to the conclusion which the latter drew from the number of concentric rings and other signs, not one of them is more than about five hundred years old.
(Note: See Wilkinson's paper in the Athenaeum (London, Noverse 1862).)
But whilst it has become so quiet on earth, there is the most violent agitation in the regions below. “The kingdom of the dead below is all in uproar on account of thee, to meet thy coming; it stirreth up the shades for thee, all the he-goats of the earth; it raiseth up from their throne-seats all the kings of the nations.” The notion of Hades, notwithstanding the mythological character which it had assumed, was based upon the double truth, that what a man has been, and the manner in which he has lived on this side the grave, are not obliterated on the other side, but are then really brought to light, and that there is an immaterial self-formation of the soul, in which all that a man has become under certain divinely appointed circumstances, by his own self-determination, is, as it were, reflected in a mirror, and that in a permanent form. This psychical image, to which the dead body bears the same relation as the shattered mould to a cast, is the shade-like corporeality of the inhabitants of Hades, in which they appear essentially though spiritually just as they were on this side the grave. This is the deep root of what the prophet has here expressed in a poetical form; for it is really a m âshâl that he has interwoven with his prophecy here. All Hades is overwhelmed with excitement and wonder, now that the king of Babel, that invincible ruler of the world, who, if not unexpected altogether, was not expected so soon, as actually approaching. From עורר onwards, Sheol , although a feminine, might be the subject; in which case the verb would simply have reverted from the feminine to the radical masculine form. But it is better to regard the subject as neuter; a nescio quid , a nameless power. The shades are suddenly seized with astonishment, more especially the former leaders (leading goats or bell-wethers) of the herds of nations, so that, from sheer amazement, they spring up from their seats.
And how do they greet this lofty new-comer? “They all rise up and say to thee, Art thou also made weak like us? art thou become like us?” This is all that the shades say; what follows does not belong to them. The pual c hullâh (only used here), “to be made sickly, or powerless,” signifies to be transposed into the condition of the latter, viz., the Repahim (a word which also occurs in the Phoenician inscriptions, from רפא = רפה , to be relaxed or weary), since the life of the shades is only a shadow of life (cf., εἴδωλα ἄκικυς , and possibly also καμόντες in Homer, when used in the sense of those who are dying, exhausted and prostrate with weakness). And in Hades we could not expect anything more than this expression of extreme amazement. For why should they receive their new comrade with contempt or scorn? From Isaiah 14:11 onwards, the singers of the mashal take up the song again.
“Thy pomp is cast down to the region of the dead, the noise of thy harps: maggots are spread under thee, and they that cover thee are worms.” From the book of Daniel we learn the character of the Babylonian music; it abounded in instruments, some of which were foreign. Maggots and worms (a bitter sarcasm) now take the place of the costly artistic Babylonian rugs, which once formed the pillow and counterpane of the distinguished corpse. יצּע might be a third pers. hophal (Ges. §71); but here, between perfects, it is a third pers. pual , like yullad in Isaiah 9:5. Rimmâh , which is preceded by the verb in a masculine and to a certain extent an indifferent form (Ges. §147, a ), is a collective name for small worms, in any mass of which the individual is lost in the swarm. The passage is continued with אי ך (on which, as a catchword of the mashal , see at Isaiah 1:21).
“How art thou fallen from the sky, thou star of light, sun of the dawn, hurled down to the earth, thou that didst throw down nations from above?” הילל is here the morning star (from hâlal , to shine, resolved from hillel , after the form מאן , Jeremiah 13:10, סעף , Psalms 119:113, or rather attaching itself as a third class to the forms היכל , עירם : compare the Arabic sairaf , exchanger; saikal , sword-cleaner). It derives its name in other ancient languages also from its striking brilliancy, and is here called ben - shachar (sun of the dawn), just as in the classical mythology it is called son of Eos, from the fact that it rises before the sun, and swims in the morning light as if that were the source of its birth.
(Note: It is singular, however, that among the Semitic nations the morning star is not personified as a male ( Heōsphoros or Phōsphoros ), but as a female (Astarte, see at Isaiah 17:8), and that it is called Nâghâh , Ashtoreth , Zuhara , but never by a name derived from hâlal ; whilst the moon is regarded as a male deity ( Sin ), and in Arabic hilâl signifies the new moon, which might be called ben- shacar (son of the dawn), from the fact that, from the time when it passes out of the invisibility of its first phase, it is seen at sunrise, and is as it were born out of the dawn.)
Lucifer, as a name given to the devil, was derived from this passage, which the fathers (and lately Stier) interpreted, without any warrant whatever, as relating to the apostasy and punishment of the angelic leaders. The appellation is a perfectly appropriate one for the king of Babel, on account of the early date of the Babylonian culture, which reached back as far as the grey twilight of primeval times, and also because of its predominant astrological character. The additional epithet chōlēsh ‛al - gōyim is founded upon the idea of the influxus siderum :
(Note: In a similar manner, the sun-god ( San ) is called the “conqueror of the king's enemies,” “breaker of opposition,” etc., on the early Babylonian monuments (see G. Rawlinson, The Five Great Monarchies , i. 160).)
cholesh signifies “overthrowing” or laying down (Exodus 17:13), and with ‛al , “bringing defeat upon;” whilst the Talmud (b. Sabbath 149 b ) uses it in the sense of projiciens sortem , and thus throws light upon the cholesh (= purah , lot) of the Mishnah. A retrospective glance is now cast at the self-deification of the king of Babylon, in which he was the antitype of the devil and the type of antichrist (Daniel 11:36; 2 Thessalonians 2:4), and which had met with its reward.
“And thou, thou hast said in thy heart, I will ascend into heaven, I will exalt my throne above the stars of God, and sit down on the mount of the assembly of gods in the corner of the north. I will ascend to the heights of the clouds, I will make myself like the Most High. Nevertheless, thou wilt be cast down into the region of the dead, into the corner of the pit.” An antithetical circumstantial clause commences with v e attah , just as in Isaiah 14:19, “whilst thou,” or “whereas thou.” The har hammōēd (mount of assembly) cannot be Zion, as is assumed by Schegg and others, who are led astray by the parallel in Psalms 48:3, which has been entirely misunderstood, and has no bearing upon this passage at all. Zion was neither a northern point of the earth, nor was it situated on the north of Jerusalem. The prophet makes the king of Babylon speak according to the general notion of his people, who had not the seat of the Deity in the midst of them, as the Israelites had, but who placed it on the summit of the northern mountains, which were lost in the clouds, just as the Hindus place it on the fabulous mountains of Kailâsa , which lie towards the north beyond the Himalayas (Lassen, i. 34ff.). ירכתי ם (with an aspirated כ in a loosely closed syllable) are the two sides into which a thing parts, the two legs of an angle, and then the apex at which the legs separate. And so here, צפון ירכּתי (with an unaspirated Caph in a triply closed syllable) is the uttermost extremity of the north, from which the northern mountains stretch fork-like into the land, and yarcethe - bor the interior of the pit into which its two walls slope, and from which it unfolds or widens. All the foolhardy purposes of the Chaldean are finally comprehended in this, “ I will make myself like the Most High; ” just as the Assyrians, according to Ctesias, and the Persians, according to the Persae of Aeschylus, really called their king God, and the Sassanidae call themselves bag , Theos , upon coins and inscriptions ( 'eddammeh is hithpael , equivalent to 'ethdammeh , which the usual assimilation of the preformative Tav : Ges. §34, 2, b ). By the אך in Psalms 48:14, the high-flying pride of the Chaldean is contrasted with his punishment, which hurls him down into the lowest depths. אך , which was originally affirmative, and then restrictive (as rak was originally restrictive and then affirmative), passes over here into an adversative, just as in Psalms 49:16; Job 13:15 (a change seen still more frequently in אכן ); nevertheless thou wilt be hurled down; nothing but that will occur, and not what you propose. The prophetic tūrad is language that neither befits the inhabitants of Hades, who greet his advent, nor the Israel singing the mashal ; but the words of Israel have imperceptibly passed into words of the prophet, who still sees in the distance, and as something future, what the mashal commemorates as already past.
The prophet then continues in the language of prediction. “They that see thee look, considering thee, look at thee thoughtfully: Is this the man that set the earth trembling, and kingdoms shaking? that made the world a wilderness, and destroyed its cities, and did not release its prisoners ( to their ) home?” The scene is no longer in Hades (Knobel, Umbreit). Those who are speaking thus have no longer the Chaldean before them as a mere shade, but as an unburied corpse that has fallen into corruption. As tēbēl is feminine, the suffixes in Isaiah 14:17 must refer, according to a constructio ad sensum , to the world as changed into a wilderness ( m idbâr ). Pâthach , to open, namely locks and fetters; here, with baithâh , it is equivalent to releasing or letting go (syn. shillēach , Jeremiah 50:33). By the “prisoners” the Jewish exiles are principally intended; and it was their release that had never entered the mind of the king of Babylon.
The prophet, whose own words now follow the words of the spectators, proceeds to describe the state in which the tyrant lies, and which calls for such serious reflections. “All the kings of the nations, they are all interred in honour, every one in his house: but thou art cast away far from thy sepulchre like a shoot hurled away, clothed with slain, with those pierced through with the sword, those that go down to the stones of the pit; like a carcase trodden under feet.” Every other king was laid out after his death “in his house” ( b'bēthō ), i.e. within the limits of his own palace; but the Chaldean lay far away from the sepulchre that was apparently intended for him. The מן in מקברך signifies procul ab , as in Numbers 15:24; Proverbs 20:3. He lies there like nētzer nith‛âb , i.e., like a branch torn off from the tree, that has withered and become offensive, or rather (as neetzer does not mean a branch, but a shoot) like a side-shoot that has been cut off the tree and thrown away with disgust as ugly, useless, and only a hindrance to the regular growth of the tree (possibly also an excrescence); nith‛âb (cast away) is a pregnant expression, signifying “cast away with disgust.” The place where he lies is the field of battle. A vaticinium post eventum would be expressed differently from this, as Luzzatto has correctly observed. For what Seder 'Olam says - namely, that Nebuchadnezzar's corpse was taken out of the grave by Evilmerodach, or as Abravanel relates it, by the Medo-Persian conquerors - is merely a conclusion drawn from the passage before us, and would lead us to expect הוצת rather than השלכת . It is a matter of indifference, so far as the truth of the prophecy is concerned, whether it was fulfilled in the person of Nebuchadnezzar I, or of that second Nebuchadnezzar who gave himself out as a son of Nabonet, and tried to restore the freedom of Babylon. The scene which passes before the mind of the prophet is the field of battle. To clear this they made a hole and throw stones ( abnē - bor , stones of the pit) on the top, without taking the trouble to shovel in the earth; but the king of Babylon is left lying there, like a carcase that is trampled under foot, and deserves nothing better than to be trampled under foot ( m ūbâs , part. hoph . of būs , conculcare ). They do not even think him worth throwing into a hole along with the rest of the corpses.
“Thou art not united with them in burial, for thou hast destroyed thy land, murdered thy people: the seed of evil-doers will not be named for ever.” In this way is vengeance taken for the tyrannical manner in which he has oppressed and exhausted his land, making his people the involuntary instruments of his thirst for conquest, and sacrificing them as victims to that thirst. For this reason he does not meet with the same compassion as those who have been compelled to sacrifice their lives in his service. And it is not only all over for ever with him, but it is so with his dynasty also. The prophet, the messenger of the penal justice of God, and the mouthpiece of that Omnipotence which regulates the course of history, commands this.
“Prepare a slaughter-house for his sons, because of the iniquity of their fathers! They shall not rise and conquer lands, and fill the face of the earth with cities.” They exhortation is addressed to the Medes, if the prophet had any particular persons in his mind at all. After the nocturnal storming of Babylon by the Medes, the new Babylonian kingdom and royal house which had been established by Nabopolassar vanished entirely from history. The last shoot of the royal family of Nabopolassar was slain as a child of conspirators. The second Nebuchadnezzar deceived the people (as Darius says in the great inscription of Behistan), declaring, “I am Nabukudrac ara the son of Nabunita.” בּל (used poetically for אל , like בּלי in Isaiah 14:6 for לא ) expresses a negative wish (as pen does a negative intention): Let no Babylonian kingdom ever arise again! Hitzig corrects ערים into עיּים (heaps of ruins), Ewald into עריצים (tyrants), Knobel into רעים , and Meier into עדים , which are said to signify conflicts, whilst Maurer will not take ערים in the sense of cities, but of enemies. But there is no necessity for this at all. Nimrod, the first founder of a Babylonio-Assyrian kingdom, built cities to strengthen his monarchy. The king of Asshur built cities for the Medes, for the purpose of keeping them better in check. And it is to this building of cities, as a support to despotism, that the prophet here refers.
Thus far the prophet has spoken in the name of God. But the prophecy closes with a word of God Himself, spoken through the prophet. “And I will rise up against them, saith Jehovah of hosts, and root out in Babel name and remnant, sprout and shoot, saith Jehovah. And make it the possession of hedgehogs and marshes of water, and sweep it away with the bosom of destruction, saith Jehovah of hosts.” שם ושאר and נין ונכד are two pairs of alliterative proverbial words, and are used to signify “the whole, without exception” (compare the Arabic expression “ Kiesel und Kies ,” “flint and pebble,” in the sense of “altogether:” Nöldecke, Poesie der alten Araber , p. 162). Jehovah rises against the descendants of the king of Babylon, and exterminates Babylon utterly, root and branch. The destructive forces, which Babylon has hitherto been able to control by raising artificial defences, are now let loose; and the Euphrates, left without a dam, lays the whole region under water. Hedgehogs now take the place of men, and marshes the place of palaces. The kippod occurs in Isaiah 34:11 and Zephaniah 2:14, in the company of birds ; but according to the derivation of the word and the dialects, it denotes the hedgehog , which possesses the power of rolling itself up (lxx ἔρημον ὥστε κατοικεῖν ἐχίνους ), and which, although it can neither fly, nor climb with any peculiar facility, on account of its mode of walking, could easily get upon the knob of a pillar that had been thrown down (Zephaniah 2:14). The concluding threat makes the mode of Babel's origin the omen of its end: the city of טיט , i.e., Babylon, which had been built for the most part of clay or brick-earth, would be strangely swept away. The pilpel טאט א (or טאט א , as Kimchi conjugates it in Michlol 150 a b, and in accordance with which some codices and early editions read וטאטאתיה with double zere ) belongs to the cognate root which is mentioned at Psalms 42:5, with an opening ד , ט , ס (cf., Isaiah 27:8), and which signifies to drive or thrust away. מטאטא is that with which anything is driven out or swept away, viz., a broom. Jehovah treats Babylon as rubbish, and sweeps it away, destruction ( hashmēd : an inf. absol. used as a substantive) serving Him as a broom.
There now follows, apparently out of all connection, another prophecy against Asshur. It is introduced here quite abruptly, like a fragment; and it is an enigma how it got here, and what it means here, though not an enigma without solution. This short Assyrian passage reads as follows. “Jehovah of hosts hath sworn, saying, Surely as I have thought, so shall it come to pass; and as I have purposed, that takes place; to break Asshur to pieces in my land, and upon my mountain will I tread him under foot: then his yoke departs from them, and his burden will depart from their neck. This is the purpose that is purposed over the whole earth; and this the hand that is stretched out over all nations. For Jehovah of hosts hath purposed, and who could bring it to nought? And His hand that is stretched out, who can turn it back?” It is evidently a totally different judicial catastrophe which is predicted here, inasmuch as the world-power upon which it falls is not called Babel or Chasdim, but Asshur, which cannot possibly be taken as a name for Babylon (Abravanel, Lowth, etc.). Babylon is destroyed by the Medes, whereas Asshur falls to ruin in the mountain-land of Jehovah, which it is seeking to subjugate - a prediction which was literally fulfilled. And only when this had taken place did a fitting occasion present itself for a prophecy against Babel, the heiress of the ruined Assyrian power. Consequently the two prophecies against Babel and Asshur form a hysteron-proteron as they stand here. The thought which occasioned this arrangement, and which it is intended to set forth, is expressed by Jeremiah in Jeremiah 50:18-19, “Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria.” The one event was a pledge of the other. At a time when the prophecy against Assyria had actually been fulfilled, the prophet attached it to the still unfulfilled prophecy against Babylon, to give a pledge of the fulfilment of the latter. This was the pedestal upon which the Massâh Bâbel was raised. And it was doubly suited for this, on account of its purely epilogical tone from Isaiah 14:26 onwards.
This is one of the prophecies the date of which is fixed in Isaiah 14:28. “In the year of the death of king Ahaz the following oracle was uttered.” “The year of the death of king Aha”Z was (as in Isaiah 6:1) the year in which the death of Ahaz was to take place. In that year the Philistines still remained in those possessions, their hold of which was so shameful to Judah, and had not yet met with any humiliating retribution. But this year was the turning-point; for Hezekiah, the successor of Ahaz, not only recovered the cities that they had taken, but thoroughly defeated them in their own land (2 Kings 18:8).
It was therefore in a most eventful and decisive year that Isaiah began to prophesy as follows. “Rejoice not so fully, O Philistia, that the rod which smote thee is broken to pieces; for out of the serpent's root comes forth a basilisk, and its fruit is a flying dragon.” Shēbet maccēk , “the rod which smote thee” (not “of him that smote thee,” which is not so appropriate), is the Davidic sceptre, which had formerly kept the Philistines in subjection under David and Solomon, and again in more recent times since the reign of Uzziah. This sceptre was now broken to pieces, for the Davidic kingdom had been brought down by the Syro-Ephraimitish war, and had not been able to recover itself; and so far as its power over the surrounding nations was concerned, it had completely fallen to pieces. Philistia was thoroughly filled with joy in consequence, but this joy was all over now. The power from which Philistia had escaped was a common snake ( nâchâsh ), which had been either cut to pieces, or had died out down to the very roots. But out of this root, i.e., out of the house of David, which had been reduced to the humble condition of its tribal house, there was coming forth a zepha‛ , a basilisk ( regulus , as Jerome and other early translators render it: see at Isaiah 11:8); and this basilisk, which is dangerous and even fatal in itself, as soon as it had reached maturity, would bring forth a winged dragon as its fruit. The basilisk is Hezekiah, and the flying dragon is the Messiah (this is the explanation given by the Targum); or, what is the same thing, the former is the Davidic government of the immediate future, the latter the Davidic government of the ultimate future. The figure may appear an inappropriate one, because the serpent is a symbol of evil; but it is not a symbol of evil only, but of a curse also, and a curse is the energetic expression of the penal justice of God. And it is as the executor of such a curse in the form of a judgment of God upon Philistia that the Davidic king is here described in a threefold climax as a snake or serpent. The selection of this figure may possibly have also been suggested by Genesis 49:17; for the saying of Jacob concerning Dan was fulfilled in Samson, the sworn foe of the Philistines.
The coming Davidic king is peace for Israel, but for Philistia death. “And the poorest of the poor will feed, and needy ones lie down in peace; and I kill thy root through hunger, and he slays thy remnant.” “The poorest of the poor:” b e cōrē dallim is an intensified expression for b e nē dallim , the latter signifying such as belong to the family of the poor, the former (cf., Job 18:13, mors dirissima ) such as hold the foremost rank in such a family - a description of Israel, which, although at present deeply, very deeply, repressed and threatened on every side, would then enjoy its land in quietness and peace (Zephaniah 3:12-13). In this sense ורעוּ is used absolutely; and there is no necessity for Hupfeld's conjecture ( Ps . ii. 258), that we should read בכרי (in my pastures). Israel rises again, but Philistia perishes even to a root and remnant; and the latter again falls a victim on the one hand to the judgment of God (famine), and on the other to the punishment inflicted by the house of David. The change of persons in Isaiah 14:30 is no synallage; but the subject to yaharōg (slays) is the basilisk, the father of the flying dragon. The first strophe of the massah terminates here. It consists of eight lines, each of the two Masoretic Isaiah 14:29, Isaiah 14:30 containing four clauses.
The massah consists of two strophes. The first threatens judgment from Judah, and the second - of seven lines - threatens judgment from Asshur. “Howl, O gate! cry, O city! O Philistia, thou must melt entirely away; for from the north cometh smoke, and there is no isolated one among his hosts.” שׁער , which is a masculine everywhere else, is construed here as a feminine, possibly in order that the two imperfects may harmonize; for there is nothing to recommend Luzzatto's suggestion, that שׁער should be taken as an accusative. The strong gates of the Philistian cities (Ashdod and Gaza), of world-wide renown, and the cities themselves, shall lift up a cry of anguish; and Philistia, which has hitherto been full of joy, shall melt away in the heat of alarm (Isaiah 13:7, nâmōg , inf. abs. niph .; on the form itself, compare Isaiah 59:13): for from the north there comes a singing and burning fire, which proclaims its coming afar off by the smoke which it produces; in other words, an all-destroying army, out of whose ranks not one falls away from weariness or self-will (cf., Isaiah 5:27), that is to say, an army without a gap, animated throughout with one common desire. ( מועד , after the form מושב , the mass of people assembled at an appointed place, or mō'ed , Joshua 8:14; 1 Samuel 20:35, and for an appointed end.)
To understand Isaiah 14:32, which follows here, nothing more is needed than a few simple parenthetical thoughts, which naturally suggest themselves. This one desire was the thirst for conquest, and such a desire could not possibly have only the small strip of Philistian coast for its object; but the conquest of this was intended as the means of securing possession of other countries on the right hand and on the left. The question arose, therefore, How would Judah fare with the fire which was rolling towards it from the north? For the very fact that the prophet of Judah was threatening Philistia with this fire, presupposed that Judah itself would not be consumed by it.
And this is just what is expressed in Isaiah 14:32 : “And what answer do the messengers of the nations bring? That Jehovah hath founded Zion, and that the afflicted of His people are hidden therein.” “The messengers of the nations” ( mal e acē goi ): goi is to be taken in a distributive sense, and the messengers to be regarded either as individuals who have escaped from the Assyrian army, which was formed of contingents from many nations, or else (as we should expect pelitē in that case, instead of mal'acē ) messengers from the neighbouring nations, who were sent to Jerusalem after the Assyrian army had perished in front of the city, to ascertain how the latter had fared. And they all reply as if with one mouth ( yaaneh ): Zion has stood unshaken, protected by its God; and the people of this God, the poor and despised congregation of Jehovah (cf., Zechariah 11:7), are, and know that they are, concealed in Zion. The prophecy is intentionally oracular. Prophecy does not adopt the same tone to the nations as to Israel. Its language to the former is dictatorially brief, elevated with strong self-consciousness, expressed in lofty poetic strains, and variously coloured, according to the peculiarity of the nation to which the oracle refers. The following prophecy relating to Moab shows us very clearly, that in the prophet's view the judgment executed by Asshur upon Philistia would prepare the way for the subjugation of Philistia by the sceptre of David. By the wreck of the Assyrian world-power upon Jerusalem, the house of David would recover its old supremacy over the nations round about. And this really was the case. But the fulfilment was not exhaustive. Jeremiah therefore took up the prophecy of his predecessor again at the time of the Chaldean judgment upon the nations (Jeremiah 47:1-7), but only the second strophe. The Messianic element of the first was continued by Zechariah (Zech 9).