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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2. Искупление Израиля из плена. 3-23. Победная песнь иудеев по случаю падения царя вавилонского. 24-27. Судьба Ассура и 28-32. филистимлян. 1. Близко время его, и не замедлят дни его, ибо помилует Господь Иакова и снова возлюбит Израиля; и поселит их на земле их, и присоединятся к ним иноземцы и прилепятся к дому Иакова.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter, I. More weight is added to the burden of Babylon, enough to sink it like a mill-stone; I. It is Israel's cause that is to be pleaded in this quarrel with Babylon, ver. 1-3. 2. The king of Babylon, for the time being, shall be remarkably brought down and triumphed over, ver. 4-20. 3. The whole race of the Babylonians shall be cut off and extirpated, ver. 21-23. II. A confirmation of the prophecy of the destruction of Babylon, which was a thing at a distance, is here given in the prophecy of the destruction of the Assyrian army that invaded the land, which happened not long after, ver. 24-27. III. The success of Hezekiah against the Philistines is here foretold, and the advantages which his people would gain thereby, ver. 28-32.
Adam Clarke: Commentary on the Bible - 1831
Deliverance of Israel from captivity, which shall follow the downfall of the great Babylonish empire, Isa 14:1, Isa 14:2. Triumphant ode or song of the children of Jacob, for the signal manifestation of Divine vengeance against their oppressors, vv. 3-23. Prophecy against the Assyrians, Isa 14:24, Isa 14:25. Certainty of the prophecy, and immutability of the Divine counsels, Isa 14:26, Isa 14:27. Palestine severely threatened, Isa 14:28-31. God shall establish Zion in these troublous times, Isa 14:32.
Albert Barnes: Notes on the Bible - 1834
14:0: This chapter isa 14 is a continuation of the prophecy respecting Babylon, which was commenced in the pRev_ious chapter. The prophecy is concluded at Isa 14:27. A considerable portion of the chapter is a poem of unequalled beauty and sublimity. It is to be remembered that this prophecy was uttered at least 174 years before they were carried into captivity; and the design of the prophet is, to declare the certainty of their release after they should be subjected to this bondage. He, doubtless, intended that this prophecy should be borne with them, in memory at least, to Babylon, and that it should comfort and sustain them when there (see the Introduction to isa 13). He, therefore, opens the vision by a summary statement of the certainty of their deliverance Isa 13:1-3. This general declaration respecting the deliverance of the Jews, is followed by a triumphant song on that subject, that is singularly beautiful in its imagery, and sublime in its conception. 'It moves in lengthened elegiac measure, like a song of lamentation for the dead, and is full of lofty scorn and contumely from beginning to the end.' - (Herder's "Spirit of Hebrew Poetry," by Marsh, vol. ii. p. 206.) It may be called the triumphal song of the Jews when delivered from their long and oppressive bondage. The parts and design of this poem may be thus expressed:
I. A chorus of Jews is introduced, expressing their surprise at the sudden and entire downfall of Babylon, and the complete destruction of the proud and haughty city. The whole earth is full of joy and rejoicing that the city, so long distinguished for oppressions and arrogance, is laid low; and even "the cedars" of Lebanon are introduced as uttering a most severe taunt over the fallen tyrant, and expressing their security now that he is no more Isa 14:4-8.
II. The scene is immediately changed from earth to hell. Hades, or the region of the dead, is represented as moved at the descent of the haughty king of Babylon to those abodes. Departed monarchs rise from their thrones, and insult him on being reduced from his pride and magnificence to the same low state as themselves Isa 14:9-11. This portion of the ode is one of the boldest personifications ever attempted in poetry: and is executed with remarkable bRev_ity and force - so much so that we almost seem to "see" the illustrious shades of the dead rise from their couches to meet the descending king of Babylon.
III. The Jews now resume the speech Isa 14:12-17. They address the king of Babylon as fallen from heaven - like the bright star of the morning. They speak of him as the most magnificent and proud of the monarchs of the earth. They introduce him as expressing the most extravagant purposes of ambition; as designing to ascend to heaven, and to make his throne above the stars; and as aiming at equality with God. They then speak of him as cast down to hell, and as the object of reproach by all those who shall behold him.
IV. The scene is again changed. Certain persons are introduced who are represented as seeing the fallen king of Babylon - as looking narrowly upon him, to make themselves sure that it was he - and as taunting him with his proud designs and his purposes to make the world a wilderness Isa 14:15-20. They see him cast out and naked; lying among the undistinguished dead, and trodden under feet; and contrast his condition with that of monarchs who are usually deposited in a splendid mausoleum. But the once haughty king of Babylon is represented as denied even a common burial, and as lying undistinguished in the streets.
V. The whole scene of the poem is closed by introducing God as purposing the certain ruin of Babylon; as designing to cut off the whole of the royal family, and to convert the whole city into pools of water, and a habitation for the bittern Isa 14:21-23. This is declared to be the purpose of Yahweh; and a solemn declaration is made, that when "he" makes a purpose none can disannul it.
VI. A confirmation of this is added Isa 14:24-27 in a fragment respecting the destruction of the army of the Assyrian under Sennacherib, by which the exiles in Babylon would be comforted with the assurance, that he who had destroyed the Assyrian host with such ease could also effect his purposes respecting Babylon (see the remarks introductory to Isa 14:24).
'I believe it may be affirmed,' says Lowth, that there is no poem of its kind extant in any language, in which the subject is so well laid out, and so happily conducted, with such a richness of invention, with such a variety of images, persons, and distinct actions, with such rapidity and ease of transition in so small a compass, as in this ode of Isaiah. For beauty of disposition, strength of coloring, greatness of sentiment, bRev_ity, perspicuity, and force of expression, it stands, among all the monuments of antiquity, unrivaled.'
The king of Babylon, who was the subject of this prediction, and who reigned when Babylon was taken, was Belshazzar (see Dan. 5; and the notes at Isa 14:22).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 14:1, God's merciful restoration of Israel; Isa 14:3, Their triumphant exultation over Babel; Isa 14:24, God's purpose against Assyria; Isa 14:29, Palestina is threatened.
John Gill
INTRODUCTION TO ISAIAH 14
This chapter contains prophecies of the restoration of the Jews, of the fall of the king of Babylon, and the destruction of the Assyrian empire, and of the ruin of Palestine. The moving cause of the restoration of the Jews, and their settlement in their own land, is the distinguishing mercy of God towards them; the accomplishment of it, proselytes joined unto them; the means, people of other nations, who should bring them into it, and whom they should possess and rule over; and the consequence of it, rest from sorrow, fear, and hard bondage, Is 14:1 upon which they are introduced as taking up a proverb, or a triumphant song, concerning the king of Babylon, wondering at his fall, and ascribing it to the Lord, Is 14:4 representing the inhabitants of the earth, and great men of it, as at peace, and rest, and rejoicing, who before were continually disturbed, and smitten by him, Is 14:6 introducing the dead, and those in hell, meeting him, and welcoming him into their regions, with taunts and jeers; upbraiding him with his weakness, shame, and disgrace he was come into; putting him in mind of his former pomp and splendour, pride, arrogance, and haughtiness, Is 14:9 spectators are brought in, as amazed at the low, mean, and despicable condition he was brought into, considering what he had done in the world, in kingdoms and cities, but was now denied a burial, when other kings lay in their pompous sepulchres, Is 14:16 and then it is foretold that that whole royal family should be cut off, and Babylon, the metropolis of his kingdom, should be utterly destroyed, Is 14:21 all which was settled and fixed by the purpose of God, which could not be made void, Is 14:24 and next follows a prophecy of the destruction of Palestine; the date of the prophecy is given Is 14:28 the inhabitants of Palestine are bid not to rejoice at the death of one of the kings of Judah, since another should arise, who would be fatal to them, Is 14:29 and while the Jews would be in safety, they would be destroyed by famine and war, Is 14:30 from all which it would appear, and it might be told the messengers of the nations, or any inquiring persons, that Zion is of the Lord's founding, and under his care and protection, and that his people have great reason and encouragement to trust in him, Is 14:32.
14:114:1: Վաղվաղակի հասեա՛լ եւ գայ, եւ ո՛չ անագանեսցի. ※ եւ աւուրք նորա մի՛ յերկարեսցին։ Եւ ողորմեսցի Տէր Յակովբայ, եւ ընտրեսցէ միւսանգամ զԻսրայէլ. եւ հանգիցե՛ն յերկրի իւրեանց. եւ յաւելցի՛ պանդուխտն ՚ի տունն Յակովբայ[9733]։ [9733] Ոսկան. Հասեալ գայ, ոչ անագ՛՛։
1 Պիտի գայ ժամանակը, շտապ հասնի, չի յապաղելու, օրերը երկար սպասել չեն տալու: Տէրը գթալու է Յակոբին, Իսրայէլին դարձեալ իր ընտրեալն է դարձնելու: Նրանք հանգիստ են գտնելու իրենց երկրում, եւ պանդուխտներն աւելանալու են Յակոբի տանը:
14 Վասն զի Տէրը պիտի ողորմի Յակոբին Եւ Իսրայէլը նորէն պիտի ընտրէ Ու զանոնք իրենց երկրին վրայ պիտի հանգստացնէ. Օտարազգիները պիտի միանան անոնց Ու Յակոբին տանը պիտի յարին։
Եւ ողորմեսցի Տէր Յակոբայ, եւ ընտրեսցէ միւսանգամ զԻսրայէլ. եւ [213]հանգիցեն յերկրի իւրեանց, եւ յաւելցի պանդուխտն [214]ի տունն Յակոբայ:

14:1: Վաղվաղակի հասեա՛լ եւ գայ, եւ ո՛չ անագանեսցի. ※ եւ աւուրք նորա մի՛ յերկարեսցին։ Եւ ողորմեսցի Տէր Յակովբայ, եւ ընտրեսցէ միւսանգամ զԻսրայէլ. եւ հանգիցե՛ն յերկրի իւրեանց. եւ յաւելցի՛ պանդուխտն ՚ի տունն Յակովբայ[9733]։
[9733] Ոսկան. Հասեալ գայ, ոչ անագ՛՛։
1 Պիտի գայ ժամանակը, շտապ հասնի, չի յապաղելու, օրերը երկար սպասել չեն տալու: Տէրը գթալու է Յակոբին, Իսրայէլին դարձեալ իր ընտրեալն է դարձնելու: Նրանք հանգիստ են գտնելու իրենց երկրում, եւ պանդուխտներն աւելանալու են Յակոբի տանը:
14 Վասն զի Տէրը պիտի ողորմի Յակոբին Եւ Իսրայէլը նորէն պիտի ընտրէ Ու զանոնք իրենց երկրին վրայ պիտի հանգստացնէ. Օտարազգիները պիտի միանան անոնց Ու Յակոբին տանը պիտի յարին։
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14:114:1 Близко время его, и не замедлят дни его, ибо помилует Господь Иакова и снова возлюбит Израиля; и поселит их на земле их, и присоединятся к ним иноземцы и прилепятся к дому Иакова.
14:1 καὶ και and; even ἐλεήσει ελεεω show mercy; have mercy on κύριος κυριος lord; master τὸν ο the Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even ἐκλέξεται εκλεγω select; choose ἔτι ετι yet; still τὸν ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even ἀναπαύσονται αναπαυω have respite; give relief ἐπὶ επι in; on τῆς ο the γῆς γη earth; land αὐτῶν αυτος he; him καὶ και and; even ὁ ο the γιώρας γειωρας add; continue πρὸς προς to; toward αὐτοὺς αυτος he; him καὶ και and; even προστεθήσεται προστιθημι add; continue πρὸς προς to; toward τὸν ο the οἶκον οικος home; household Ιακωβ ιακωβ Iakōb; Iakov
14:1 כִּי֩ kˌî כִּי that יְרַחֵ֨ם yᵊraḥˌēm רחם have compassion יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶֽת־ ʔˈeṯ- אֵת [object marker] יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob וּ û וְ and בָחַ֥ר vāḥˌar בחר examine עֹוד֙ ʕôḏ עֹוד duration בְּ bᵊ בְּ in יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and הִנִּיחָ֖ם hinnîḥˌām נוח settle עַל־ ʕal- עַל upon אַדְמָתָ֑ם ʔaḏmāṯˈām אֲדָמָה soil וְ wᵊ וְ and נִלְוָ֤ה nilwˈā לוה accompany הַ ha הַ the גֵּר֙ ggˌēr גֵּר sojourner עֲלֵיהֶ֔ם ʕᵃlêhˈem עַל upon וְ wᵊ וְ and נִסְפְּח֖וּ nispᵊḥˌû ספח attach עַל־ ʕal- עַל upon בֵּ֥ית bˌêṯ בַּיִת house יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
14:1. prope est ut veniat tempus eius et dies eius non elongabuntur miserebitur enim Dominus Iacob et eliget adhuc de Israhel et requiescere eos faciet super humum suam adiungetur advena ad eos et adherebit domui IacobHer time is near at hand, and her days shall not be prolonged. For the Lord will have mercy on Jacob, and will yet choose out of Israel, and will make them rest upon their own ground: and the stranger shall be joined with them, and shall adhere to the house of Jacob.
1. For the LORD will have compassion on Jacob, and will yet choose Israel, and set them in their own land: and the stranger shall join himself with them, and they shall cleave to the house of Jacob.
14:1. Her time is drawing near, and her days will not be prolonged. For the Lord will take pity on Jacob, and he will still choose from Israel, and he will cause them to rest upon their own soil. And the new arrival will be joined to them, and he will adhere to the house of Jacob.
14:1. 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.
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:

14:1 Близко время его, и не замедлят дни его, ибо помилует Господь Иакова и снова возлюбит Израиля; и поселит их на земле их, и присоединятся к ним иноземцы и прилепятся к дому Иакова.
14:1
καὶ και and; even
ἐλεήσει ελεεω show mercy; have mercy on
κύριος κυριος lord; master
τὸν ο the
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
ἐκλέξεται εκλεγω select; choose
ἔτι ετι yet; still
τὸν ο the
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἀναπαύσονται αναπαυω have respite; give relief
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
αὐτῶν αυτος he; him
καὶ και and; even
ο the
γιώρας γειωρας add; continue
πρὸς προς to; toward
αὐτοὺς αυτος he; him
καὶ και and; even
προστεθήσεται προστιθημι add; continue
πρὸς προς to; toward
τὸν ο the
οἶκον οικος home; household
Ιακωβ ιακωβ Iakōb; Iakov
14:1
כִּי֩ kˌî כִּי that
יְרַחֵ֨ם yᵊraḥˌēm רחם have compassion
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֶֽת־ ʔˈeṯ- אֵת [object marker]
יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob
וּ û וְ and
בָחַ֥ר vāḥˌar בחר examine
עֹוד֙ ʕôḏ עֹוד duration
בְּ bᵊ בְּ in
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
הִנִּיחָ֖ם hinnîḥˌām נוח settle
עַל־ ʕal- עַל upon
אַדְמָתָ֑ם ʔaḏmāṯˈām אֲדָמָה soil
וְ wᵊ וְ and
נִלְוָ֤ה nilwˈā לוה accompany
הַ ha הַ the
גֵּר֙ ggˌēr גֵּר sojourner
עֲלֵיהֶ֔ם ʕᵃlêhˈem עַל upon
וְ wᵊ וְ and
נִסְפְּח֖וּ nispᵊḥˌû ספח attach
עַל־ ʕal- עַל upon
בֵּ֥ית bˌêṯ בַּיִת house
יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
14:1. prope est ut veniat tempus eius et dies eius non elongabuntur miserebitur enim Dominus Iacob et eliget adhuc de Israhel et requiescere eos faciet super humum suam adiungetur advena ad eos et adherebit domui Iacob
Her time is near at hand, and her days shall not be prolonged. For the Lord will have mercy on Jacob, and will yet choose out of Israel, and will make them rest upon their own ground: and the stranger shall be joined with them, and shall adhere to the house of Jacob.
14:1. Her time is drawing near, and her days will not be prolonged. For the Lord will take pity on Jacob, and he will still choose from Israel, and he will cause them to rest upon their own soil. And the new arrival will be joined to them, and he will adhere to the house of Jacob.
14:1. 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.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: Вместе с падением Вавилона в представлении пророка Исаии соединяется возвращение Израиля из плена в свою страну. Язычники сами вернут Израиля домой и Израиль в свою очередь будет господствовать над ними.

Близко время его и не замедлят дни его. В еврейской Библии эти слова отнесены к 22-му стиху 13-й главы.

Его, т. е. Вавилона.

Ибо помилует… Как основание к разрушению Вавилона здесь указывается намерение Господа освободить свой народ, который, очевидно, представляется пророку живущим в вавилонском плену. Значит, по представлению пророка, освобождение из вавилонского плена Израилю возможно было получить только в случае разрушения Вавилонской монархии. В 17-м стихе пророк, как бы в подтверждение этой мысли, говорит, что царь вавилонский никогда не отпускал домой своих пленников.

Присоединятся к ним иноземцы. Иноземцы или иноплеменники, пришельцы всегда жили среди евреев (Исх 12:19, 38; 3: Цар 9:20; Иез 14:7), а тогда, когда евреи снова будут в милости у Бога, их число естественно будет умножаться.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
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,
This comes in here as the reason why Babylon must be overthrown and ruined, because God has mercy in store for his people, and therefore, 1. The injuries done to them must be reckoned for and revenged upon their persecutors. Mercy to Jacob will be wrath and ruin to Jacob's impenitent implacable adversaries, such as Babylon was. 2. The yoke of oppression which Babylon had long laid on their necks must be broken off, and they must be set at liberty; and, in order to this, the destruction of Babylon is as necessary as the destruction of Egypt and Pharaoh was to their deliverance out of that house of bondage. The same prediction is a promise to God's people and a threatening to their enemies, as the same providence has a bright side towards Israel and a black or dark side towards the Egyptians. Observe,
I. The ground of these favours to Jacob and Israel--the kindness God had for them and the choice he had made of them (v. 1): "The Lord will have mercy on Jacob, the seed of Jacob now captives in Babylon; he will make it to appear that he has compassion on them and has mercy in store for them, and that he will not contend for ever with them, but will yet choose them, will yet again return to them; though he has seemed for a time to refuse and reject them, he will show that they are his chosen people and that the election stands sure." However it may seem to us, God's mercy is not gone, nor does his promise fail, Ps. lxxvii. 8.
II. The particular favours he designed them. 1. He would bring them back to their native soil and air again: The Lord will set them in their own land, out of which they were driven. A settlement in the holy land, the land of promise, is a fruit of God's mercy, distinguishing mercy. 2. Many should be proselyted to their holy religion, and should return with them, induced to do so by the manifest tokens of God's favourable presence with them, the operations of God's grace in them, the operations of God's grace in them, and his providence for them: Strangers shall be joined with them, saying, We will go with you, for we have heard that God is with you, Zech. viii. 23. It adds much to the honour and strength of Israel when strangers are joined with them and there are added to the church many from without, Acts ii. 47. Let not the church's children be shy of strangers, but receive those whom God receives, and own those who cleave to the house of Jacob. 3. These proselytes should not only be a credit to their cause, but very helpful and serviceable to them in their return home: The people among whom they live shall take them, take care of them, take pity on them, and shall bring them to their place--as friends, loth to part with such good company--as servants, willing to do them all the good offices they could. God's people, wherever their lot is cast, should endeavour thus, by all the instances of an exemplary and winning conversation, to gain an interest in the affections of those about them, and recommend religion to their good opinion. This was fulfilled in the return of the captives from Babylon, when all that were about them, pursuant to Cyrus's proclamation, contributed to their removal (Ezra i. 4, 6), not as the Egyptians, because they were sick of them, but because they loved them. 4. They should have the benefit of their service when they had returned home, for many would of choice go with them in the meanest post, rather than not go with them: They shall possess them in the land of the Lord for servants and handmaids; and as the laws of that land saved it from being the purgatory of servants, providing that they should not be oppressed, so the advantages of that land made it the paradise of those servants that had been strangers to the covenants of promise, for there was one law to the stranger and to those that were born in the land. Those whose lot is cast in the land of the Lord, a land of light, should take care that their servants and handmaids may share in the benefit of it, who will then find it better to be possessed in the Lord's land than possessors in any other. 5. They should triumph over their enemies, and those that would not be reconciled to them should be reduced and humbled by them: They shall take those captives whose captives they were and shall rule over their oppressors, righteously, but not revengefully. The Jews perhaps bought Babylonian prisoners out of the hands of the Medes and Persians and made slaves of them. Or this might have its accomplishment in their victories over their enemies in the times of the Maccabees. It is applicable to the success of the gospel (when those were brought into obedience to it who had made the greatest opposition to it, as Paul) and to the interest believers have in Christ's victories over their spiritual enemies, when he led captivity captive, to the power they gain over their own corruptions, and to the dominion the upright shall have in the morning, Ps. xlix. 14. 6. They should see a happy termination of all their grievances (v. 3): The Lord shall give thee rest from thy sorrow and thy fear, and from thy hard bondage. God himself undertakes to work a blessed change, (1.) In their state. They shall have rest from their bondage; the days of their affliction, though many, shall have an end; and the rod of the wicked, though it lie long, shall not always lie on their lot. (2.) In their spirit. They shall have rest from their sorrow and fear, sense of their present burdens and dread of worse. Sometimes fear puts the soul into a ferment as much as sorrow does, and those must needs feel themselves very easy to whom God has given rest from both. Those who are freed from the bondage of sin have a foundation laid for true rest from sorrow and fear.
Adam Clarke: Commentary on the Bible - 1831
14:1: And will yet choose Israel - That is, will still regard Israel as his chosen people; however he may seem to desert them, by giving them up to their enemies, and scattering them among the nations. Judah is sometimes called Israel; see Eze 13:16; Mal 1:1; Mal 2:11 : but the name of Jacob and of Israel, used apparently with design in this place, each of which names includes the twelve tribes, and the other circumstances mentioned in this and the next verse, which did not in any complete sense accompany the return from the captivity of Babylon, seem to intimate that this whole prophecy extends its views beyond that event.
Albert Barnes: Notes on the Bible - 1834
14:1: For the Lord will have mercy on Jacob - That is, he will pity the captive Jews in Babylon. He will not abandon them, but will remember them, and restore them to their own land.
And will yet choose Israel - Will show that he regards them as still his chosen people; or will again "choose" them by recovering them from their bondage, and by restoring them to their country as his people. The names 'Jacob' and 'Israel' here simply denote the Jews. They do not imply that all of those who were to be carried captive would return, but that as a people they would be restored.
And set them ... - Hebrew, 'Will cause them to rest in their own country;' that is, will give them peace, quietness, and security there.
And the stranger shall be joined to them - The 'stranger,' here, probably refers to those foreigners who would become proselytes to their religion, while they were in Babylon. Those proselytes would be firmly united with them, and would return with them to their own land. Their captivity would be attended with this advantage, that many even of those who led them away, would be brought to embrace their religion, and to return with them to their own country. If it is asked what "evidence" there is that any considerable number of the people of Chaldea became Jewish proselytes, I answer, that it is expressly stated in Est 8:17 : 'And many of the people of the land became Jews, for the fear of the Jews fell upon them. Ezra, indeed, has not mentioned the fact, that many of the people of Babylonia became proselytes to the religion of the Jews, but it is in accordance with all that we know of their history, and their influence on the nations with which, from time to time, they were connected, that many should have been thus joined to them. We know that in subsequent times many of other nations became proselytes, and that multitudes of the Egyptians, the Macedonians, the Romans, and the inhabitants of Asia Minor, embraced the Jewish religion, or became what were called 'proselytes of the gate.' They were circumcised, and were regarded as entitled to a part of the privileges of the Jewish people (see Act 2:9-11; compare Act 17:4, Act 17:17). Tacitus, speaking of his time, says, that every abandoned man, despising the religion of his country, bears tribute and Rev_enue to Jerusalem, whence it happens that the number of the Jews is greatly increased.' - ("Hist." v. 5.) That the Jews, therefore, who were in Babylon should induce many of the Chaldeans during their long captivity to become proselytes, is in accordance with all their history.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:1: the Lord: Isa 40:1, Isa 40:2, Isa 44:21, Isa 44:22, Isa 54:7, Isa 54:8; Lev 26:40-45; Deu 4:29-31; Neh 1:8, Neh 1:9; Psa 98:3, Psa 102:13, Psa 136:10-24, Psa 143:12; Jer 50:4-6, Jer 50:17-20, Jer 50:33; Jer 51:4-6, Jer 51:34-37; Luk 1:54, Luk 1:72-74
choose: Isa 27:6; Zac 1:17, Zac 2:12
set: Deu 30:3-5; Jer 24:6, Jer 24:7, Jer 29:14, Jer 30:18-22, Jer 31:8-12, Jer 32:37-41; Eze 36:24-28, Eze 39:25-29
the strangers: Isa 19:24, Isa 19:25, Isa 49:16-23, Isa 56:6-8, Isa 60:3-5, Isa 66:20; Rut 1:14-18; Est 8:17; Jer 12:15, Jer 12:16; Zac 2:11, Zac 8:22, Zac 8:23; Mal 1:11; Luk 2:32; Act 15:14-17; Eph 2:12-19
Carl Friedrich Keil and Franz Delitzsch
14:1
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 Hos 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, Is 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 Is 11:9), and they will oppress (râdâh b', as in Ps 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.
Geneva 1599
14:1 For (a) the LORD will have mercy on Jacob, and will yet choose Israel, and set them in their own land: and the strangers (b) shall be joined with them, and they shall unite with the house of Jacob.
(a) He shows why God will haste to destroy his enemies, that is, because he will deliver his Church.
(b) Meaning that the Gentiles will be joined with the Church and worship God.
John Gill
14:1 For the Lord will have mercy on Jacob, will yet choose Israel,.... While the Jews were in captivity, the Lord seemed to have no pity for them, or compassion on them, and it looked as if he had rejected them, and wholly cast them off; but by delivering them from thence, he showed that he had a merciful regard unto them, and made it to appear that they were his chosen people, and beloved by him: and this is a reason why Babylon should be destroyed, and her destruction be no longer deferred, because the Lord's heart of compassion yearned towards his own people, so that his mercy to them brought ruin upon others: a choice of persons to everlasting salvation, though it is not made in time, but before the foundation of the world, yet is made to appear by the effectual calling, which therefore is sometimes expressed by choosing, 1Cor 1:26 and is the fruit and effect of sovereign grace and mercy, and may be intended here; the words may be rendered, "and will yet choose in Israel" (t), some from among them; that is, have mercy on them, and call them by his grace, and so show them to be a remnant, according to the election of grace; and such a chosen remnant there was among them in the times of Christ, and his apostles, by which it appeared that the Lord had not cast off the people whom he foreknew:
and set them in their own land: or "cause them to rest upon their own land" (u); for the word not only denotes settlement and continuance, but rest, which they had not in Babylon; but now should have, when brought into their own land; and no doubt but reference is had to the original character of the land of Canaan, as a land of rest; and hither shall the Jews be brought again, and be settled when mystical Babylon is destroyed:
and the stranger shall be joined with them, and they shall cleave to the house of Jacob; by which is meant, that proselytes should be made to the Jewish religion, who should be admitted into their church state, as well as into their commonwealth, and should abide faithful to the profession they made; which doubtless was fulfilled in part at the time of the Jews' return from the Babylonish captivity, when many, who had embraced their religion, cleaved to them, and would not leave them, but went along with them into their land, that they might join with them in religious worship there; but had a greater accomplishment in Gospel times, when Gentiles were incorporated into the same Gospel church state with the believing Jews, and became fellow heirs, and of the same body, and partakers of the same promises and privileges; and so Kimchi and Ben Melech apply this to the times of the Messiah; and Jarchi to time to come, when Israel should be redeemed with a perfect redemption: because from the word translated "cleave" is derived another, which signifies a scab; hence the Jews (w) have a saying,
"proselytes are grievous to Israel as a scab.''
(t) "et eliget adhuc in Israele", Pagninus, Montanus. (u) "et requiescere eos faciet", V. L. Pagninus, Montanus. (w) T. Bab. Yebamot, fol. 47. 2. & Kiddushin, fol. 70. 2.
John Wesley
14:1 Chuse - Will renew his choice of them; for he had rejected them.
Robert Jamieson, A. R. Fausset and David Brown
14:1 CONFIRMATION OF THIS BY THE HEREFORETOLD DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB; (Is 14:24-27)
choose--"set His choice upon." A deliberate predilection [HORSLEY]. Their restoration is grounded on their election (see Ps 102:13-22).
strangers--proselytes (Esther 8:17; Acts 2:10; Acts 17:4, Acts 17:17). TACITUS, a heathen [Histories, 5.5], attests the fact of numbers of the Gentiles having become Jews in his time. An earnest of the future effect on the heathen world of the Jews' spiritual restoration (Is 60:4-5, Is 60:10; Mic 5:7; Zech 14:16; Rom 11:12).
14:214:2: Ընկալցի՛ն զնոսա հեթանոսք, եւ ածցեն ՚ի տեղիս իւրեանց՝ եւ ժառանգեսցեն. եւ բազմասցի՛ն յերկրին Աստուծոյ ՚ի ծառայս եւ յաղախնայս. եւ եղիցին գերիք գերեվարք նոցա, եւ անկցի՛ն ՚ի ծառայութիւն որ տիրէին նոցա։
2 Նրանց ընդունելու են հեթանոսները եւ բերելու են իրենց տեղերը, որ ժառանգեն եւ բազմանան Աստծու երկրում՝ ծառաներով ու աղախիններով: Նրանց գերեվարողները գերիներ են դառնալու, նրանց տիրողները նրանց ծառայութեան տակ են ընկնելու:
2 Ժողովուրդները պիտի առնեն ու իրենց տեղը պիտի տանին։Իսրայէլին տունը պիտի ժառանգէ զանոնք Տէրոջը երկրին վրայ, Իբրեւ ծառաներ եւ աղախիններ Եւ անոնք զիրենք գերի տանողները գերի պիտի առնեն Ու իրենց բռնութիւն ընողներուն վրայ պիտի տիրեն։
Ընկալցին զնոսա հեթանոսք, եւ ածցեն ի տեղիս իւրեանց եւ [215]ժառանգեսցեն, եւ բազմասցին յերկրին Աստուծոյ`` ի ծառայս եւ յաղախնայս. եւ եղիցին գերիք գերեվարք նոցա, եւ անկցին ի ծառայութիւն որ տիրէին նոցա:

14:2: Ընկալցի՛ն զնոսա հեթանոսք, եւ ածցեն ՚ի տեղիս իւրեանց՝ եւ ժառանգեսցեն. եւ բազմասցի՛ն յերկրին Աստուծոյ ՚ի ծառայս եւ յաղախնայս. եւ եղիցին գերիք գերեվարք նոցա, եւ անկցի՛ն ՚ի ծառայութիւն որ տիրէին նոցա։
2 Նրանց ընդունելու են հեթանոսները եւ բերելու են իրենց տեղերը, որ ժառանգեն եւ բազմանան Աստծու երկրում՝ ծառաներով ու աղախիններով: Նրանց գերեվարողները գերիներ են դառնալու, նրանց տիրողները նրանց ծառայութեան տակ են ընկնելու:
2 Ժողովուրդները պիտի առնեն ու իրենց տեղը պիտի տանին։Իսրայէլին տունը պիտի ժառանգէ զանոնք Տէրոջը երկրին վրայ, Իբրեւ ծառաներ եւ աղախիններ Եւ անոնք զիրենք գերի տանողները գերի պիտի առնեն Ու իրենց բռնութիւն ընողներուն վրայ պիտի տիրեն։
zohrab-1805▾ eastern-1994▾ western am▾
14:214:2 И возьмут их народы, и приведут на место их, и дом Израиля усвоит их себе на земле Господней рабами и рабынями, и возьмет в плен пленивших его, и будет господствовать над угнетателями своими.
14:2 καὶ και and; even λήμψονται λαμβανω take; get αὐτοὺς αυτος he; him ἔθνη εθνος nation; caste καὶ και and; even εἰσάξουσιν εισαγω lead in; bring in εἰς εις into; for τὸν ο the τόπον τοπος place; locality αὐτῶν αυτος he; him καὶ και and; even κατακληρονομήσουσιν κατακληρονομεω possess; give possession καὶ και and; even πληθυνθήσονται πληθυνω multiply ἐπὶ επι in; on τῆς ο the γῆς γη earth; land τοῦ ο the θεοῦ θεος God εἰς εις into; for δούλους δουλος subject καὶ και and; even δούλας δουλη subject; maid καὶ και and; even ἔσονται ειμι be αἰχμάλωτοι αιχμαλωτος captive οἱ ο the αἰχμαλωτεύσαντες αιχμαλωτευω capture αὐτούς αυτος he; him καὶ και and; even κυριευθήσονται κυριευω lord; master οἱ ο the κυριεύσαντες κυριευω lord; master αὐτῶν αυτος he; him
14:2 וּ û וְ and לְקָח֣וּם lᵊqāḥˈûm לקח take עַמִּים֮ ʕammîm עַם people וֶ we וְ and הֱבִיא֣וּם hᵉvîʔˈûm בוא come אֶל־ ʔel- אֶל to מְקֹומָם֒ mᵊqômˌām מָקֹום place וְ wᵊ וְ and הִֽתְנַחֲל֣וּם hˈiṯnaḥᵃlˈûm נחל take possession בֵּֽית־ bˈêṯ- בַּיִת house יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel עַ֚ל ˈʕal עַל upon אַדְמַ֣ת ʔaḏmˈaṯ אֲדָמָה soil יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לַ la לְ to עֲבָדִ֖ים ʕᵃvāḏˌîm עֶבֶד servant וְ wᵊ וְ and לִ li לְ to שְׁפָחֹ֑ות šᵊfāḥˈôṯ שִׁפְחָה maidservant וְ wᵊ וְ and הָיוּ֙ hāyˌû היה be שֹׁבִ֣ים šōvˈîm שׁבה take captive לְ lᵊ לְ to שֹֽׁבֵיהֶ֔ם šˈōvêhˈem שׁבה take captive וְ wᵊ וְ and רָד֖וּ rāḏˌû רדה tread, to rule בְּ bᵊ בְּ in נֹגְשֵׂיהֶֽם׃ ס nōḡᵊśêhˈem . s נגשׂ drive
14:2. et tenebunt eos populi et adducent eos in locum suum et possidebit eos domus Israhel super terram Domini in servos et ancillas et erunt capientes eos qui se ceperant et subicient exactores suosAnd the people shall take them, and bring them into their place: and the house of Israel shall possess them in the land of the Lord for servants and handmaids: and they shall make them captives that had taken them, and shall subdue their oppressors.
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 the LORD for servants and for handmaids: and they shall take them captive, whose captives they were; and they shall rule over their oppressors.
14:2. And the people will take them, and lead them to their place. And the house of Israel will possess them, in the land of the Lord, as men and women servants. And they will take captive those who had taken them captive. And they will subjugate their oppressors.
14:2. 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.
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:

14:2 И возьмут их народы, и приведут на место их, и дом Израиля усвоит их себе на земле Господней рабами и рабынями, и возьмет в плен пленивших его, и будет господствовать над угнетателями своими.
14:2
καὶ και and; even
λήμψονται λαμβανω take; get
αὐτοὺς αυτος he; him
ἔθνη εθνος nation; caste
καὶ και and; even
εἰσάξουσιν εισαγω lead in; bring in
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
αὐτῶν αυτος he; him
καὶ και and; even
κατακληρονομήσουσιν κατακληρονομεω possess; give possession
καὶ και and; even
πληθυνθήσονται πληθυνω multiply
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
τοῦ ο the
θεοῦ θεος God
εἰς εις into; for
δούλους δουλος subject
καὶ και and; even
δούλας δουλη subject; maid
καὶ και and; even
ἔσονται ειμι be
αἰχμάλωτοι αιχμαλωτος captive
οἱ ο the
αἰχμαλωτεύσαντες αιχμαλωτευω capture
αὐτούς αυτος he; him
καὶ και and; even
κυριευθήσονται κυριευω lord; master
οἱ ο the
κυριεύσαντες κυριευω lord; master
αὐτῶν αυτος he; him
14:2
וּ û וְ and
לְקָח֣וּם lᵊqāḥˈûm לקח take
עַמִּים֮ ʕammîm עַם people
וֶ we וְ and
הֱבִיא֣וּם hᵉvîʔˈûm בוא come
אֶל־ ʔel- אֶל to
מְקֹומָם֒ mᵊqômˌām מָקֹום place
וְ wᵊ וְ and
הִֽתְנַחֲל֣וּם hˈiṯnaḥᵃlˈûm נחל take possession
בֵּֽית־ bˈêṯ- בַּיִת house
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
עַ֚ל ˈʕal עַל upon
אַדְמַ֣ת ʔaḏmˈaṯ אֲדָמָה soil
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
לַ la לְ to
עֲבָדִ֖ים ʕᵃvāḏˌîm עֶבֶד servant
וְ wᵊ וְ and
לִ li לְ to
שְׁפָחֹ֑ות šᵊfāḥˈôṯ שִׁפְחָה maidservant
וְ wᵊ וְ and
הָיוּ֙ hāyˌû היה be
שֹׁבִ֣ים šōvˈîm שׁבה take captive
לְ lᵊ לְ to
שֹֽׁבֵיהֶ֔ם šˈōvêhˈem שׁבה take captive
וְ wᵊ וְ and
רָד֖וּ rāḏˌû רדה tread, to rule
בְּ bᵊ בְּ in
נֹגְשֵׂיהֶֽם׃ ס nōḡᵊśêhˈem . s נגשׂ drive
14:2. et tenebunt eos populi et adducent eos in locum suum et possidebit eos domus Israhel super terram Domini in servos et ancillas et erunt capientes eos qui se ceperant et subicient exactores suos
And the people shall take them, and bring them into their place: and the house of Israel shall possess them in the land of the Lord for servants and handmaids: and they shall make them captives that had taken them, and shall subdue their oppressors.
14:2. And the people will take them, and lead them to their place. And the house of Israel will possess them, in the land of the Lord, as men and women servants. And they will take captive those who had taken them captive. And they will subjugate their oppressors.
14:2. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: И возьмут их народы, т. е. будут всячески помогать переселяющимся из плена в свою страну иудеям (ср. Езд гл. 1-я).

Дом Израиля усвоит их. Эта мысль представляет собою общий взгляд ветхозаветных иудеев, которые были убеждены, что в царстве Мессии они будут занимать особое привилегированное положение, а все прочие народы - служебное по отношению к Израилю (3: Цар 9:20, 22). Однако у Исаии эта мысль смягчается тем обстоятельством, что подчинение язычников Израилю будет добровольным с их стороны. Ясно, что пророку было открыто будущее обращение всех народов в Церковь Христову, которая в Ветхом Завете вообще представлялась как избранный остаток Израиля, но пророк, по свойственному всем ветхозаветным людям несовершенству в представлении будущих событий (1: Пет 1:11), понял это откровение как предуказание на подчинение еврейскому народу других народов.
Adam Clarke: Commentary on the Bible - 1831
14:2: For servants and handmaids - For thrallis and thrallesses. - Old Bible. Male and female slaves.
Albert Barnes: Notes on the Bible - 1834
14:2: And the people shall take them - That is, the people in Babylon.
And bring them to their place - That is, they shall attend them to the land of Judea, and aid in restoring them to their own country. There is reference here, doubtless, to the fact that Cyrus would assist them (compare Ezr 1:1-11), and that many of the inhabitants of Chaldea who would become proselytes, would be willing to accompany them to their own land.
And the house of Israel shall possess them in the land of the Lord - Not in a foreign land, and among strangers and foes, but in their own land, and among the institutions of their own religion. They would be willing to return with them, and occupy a humble place among them, as servants, for the sake of enjoying the privileges of the true religion. It was a matter of course among the Hebrews, that proselytes would be regarded as occupying a less elevated place in society than native-born Jews.
And they shall take them captive ... - That is, they shall induce them to become proselytes; to be willing to accompany them to their own homes, and to become their servants there. It does not mean that they would subdue them by force; but they would be able, by their influence there, to disarm their opposition; and to induce them to become the friends of their religion.
And they shall rule over their oppressors - This is one instance where the people of God would show that they could disarm their oppressors by a mild and winning demeanour, and in which they would be able to induce others to join with them. Such would be the force of their example and conduct, of their conversation and of their deportment, even in the midst of proud and haughty Babylon, that their oppressors would be won to embrace the religion of their captives. If, in proud and haughty Babylon, those who loved the Lord could thus do good; if, when they were "captives," they could have such an influence over their haughty masters, where is there a place in which the friends of God may not be useful by their example, their conversation, and their prayers?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:2: and the house: Isa 18:7, Isa 60:9-12, Isa 61:5; Ezr 2:65; Rom 15:27; Co2 8:4, Co2 8:5; Gal 5:13
and they: Psa 68:18; Co2 10:5; Eph 4:8
whose captives they were: Heb. that had taken them captives, they shall rule over Isa 60:14; Jer 30:16; Dan 7:18, Dan 7:25-27; Zac 14:2, Zac 14:3; Rev 3:9, Rev 11:11-18; Rev 18:20-24
Geneva 1599
14:2 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 (c) servants and handmaids: and they shall take them captives, whose captives they were; and they shall rule over their oppressors.
(c) Signifying that the Jews would be superior to the Gentiles and that they would be brought under the service of Christ by the preaching of the Apostles, by which all are brought to the subjection of Christ, (2Cor 10:5).
John Gill
14:2 And the people shall take them, and bring them to their place,.... That is, the people among whom the Jews dwelt in Babylon, who had a kindness for them, and especially such of them as were proselyted to their religion should attend them in their journey home, and supply them with all necessaries for provision and carriage, as they were allowed to do by the edict of Cyrus, Ezra 1:4 and this will have a further accomplishment in the latter day, when the Gentiles shall bring their sons and daughters in their arms, and on their shoulders, and on horses, and in chariots, to Jerusalem, Is 49:21 which last passage Kimchi refers to, as explanative of this:
and the house of Israel shall possess them in the land of the Lord, for servants and handmaids; by the "land of the Lord" is meant the land of Israel, which was peculiarly his; for though the whole earth is his, yet he chose this above all others for the place of his worship, under the former dispensation; and where his son, in the fulness of time, should appear in human nature, preach the Gospel, perform miracles, and work out the salvation of his people; and where his feet shall stand at the latter day, when he comes to judge the world; this is the same with Immanuel's land, Is 8:8 hither many of the Chaldeans coming along with the Jews, and having embraced their religion, chose rather to be servants and handmaids to them, than to return to their own land, and who were a kind of inheritance or possession to the Jews; though some think that these were such as they bought of the Babylonians, that came with them to be their servants, and not they themselves. It may be understood of Gentile converts in Gospel times, who would willingly and cheerfully engage in the service of the church of God, and by love serve his people, and one another. Kimchi explains this clause by Is 61:5,
and they shall take them captives, whose captives they were; and they shall rule over their oppressors: that is, the Babylonians, who had carried the Jews captive, should be taken captives by them, and made slaves of; which might be true of those they bought of them, when they returned to their own land; or, as some think, this had its accomplishment in the times of the Maccabees, when they conquered many people, who before had carried them captive, and oppressed them; and in a spiritual and mystical sense has been fulfilled in the times of the Gospel, through the spread of it in the Gentile world, by the ministry of the apostles, who were Jews; by which means many of the nations of the world were brought to the obedience of Christ and his church.
John Wesley
14:2 Rule - Which they literally did, after their return into their own land. But this was more eminently verified in a spiritual sense, in the days of the gospel.
Robert Jamieson, A. R. Fausset and David Brown
14:2 the people--of Babylon, primarily. Of the whole Gentile world ultimately (Is 49:22; Is 66:20; Is 60:9).
their place--Judea (Ezra 1:1-6).
possess--receive in possession.
captives--not by physical, but by moral might; the force of love, and regard to Israel's God (Is 60:14).
14:314:3: Եւ եղիցի յաւուր յայնմիկ, հանգուսցէ՛ զքեզ Տէր ՚ի ցաւոց եւ ՚ի սրտմտութենէ քումմէ. եւ ՚ի ծառայութենէ խստութեան զոր ծառայեցեր նոցա[9734]։ [9734] Օրինակ մի. ՚Ի ցաւոց եւ ՚ի տրտմութենէ խրատութեանն զոր ծա՛՛։
3 Այն օրը Տէրը հանգստացնելու է քեզ քո ցաւերից ու նեղութիւններից եւ այն դաժան ծառայութիւնից, որ նրանց համար կատարեցիր:
3 Երբ Տէրը քեզ հանգստացնէ քու աշխատանքէդ, տանջանքէդ ու քու վրադ դրուած Ծանր ծառայութենէն,
Եւ եղիցի յաւուր յայնմիկ, հանգուսցէ զքեզ Տէր ի ցաւոց եւ ի սրտմտութենէ քումմէ, եւ ի ծառայութենէ խստութեան զոր ծառայեցեր նոցա:

14:3: Եւ եղիցի յաւուր յայնմիկ, հանգուսցէ՛ զքեզ Տէր ՚ի ցաւոց եւ ՚ի սրտմտութենէ քումմէ. եւ ՚ի ծառայութենէ խստութեան զոր ծառայեցեր նոցա[9734]։
[9734] Օրինակ մի. ՚Ի ցաւոց եւ ՚ի տրտմութենէ խրատութեանն զոր ծա՛՛։
3 Այն օրը Տէրը հանգստացնելու է քեզ քո ցաւերից ու նեղութիւններից եւ այն դաժան ծառայութիւնից, որ նրանց համար կատարեցիր:
3 Երբ Տէրը քեզ հանգստացնէ քու աշխատանքէդ, տանջանքէդ ու քու վրադ դրուած Ծանր ծառայութենէն,
zohrab-1805▾ eastern-1994▾ western am▾
14:314:3 И будет в тот день: когда Господь устроит тебя от скорби твоей и от страха и от тяжкого рабства, которому ты порабощен был,
14:3 καὶ και and; even ἔσται ειμι be ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ἀναπαύσει αναπαυσις respite; relief σε σε.1 you ὁ ο the θεὸς θεος God ἐκ εκ from; out of τῆς ο the ὀδύνης οδυνη pain καὶ και and; even τοῦ ο the θυμοῦ θυμος provocation; temper σου σου of you; your καὶ και and; even τῆς ο the δουλείας δουλεια service σου σου of you; your τῆς ο the σκληρᾶς σκληρος hard; harsh ἧς ος who; what ἐδούλευσας δουλευω give allegiance; subject αὐτοῖς αυτος he; him
14:3 וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be בְּ bᵊ בְּ in יֹ֨ום yˌôm יֹום day הָנִ֤יחַ hānˈîₐḥ נוח settle יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לְךָ֔ lᵊḵˈā לְ to מֵֽ mˈē מִן from עָצְבְּךָ֖ ʕoṣbᵊḵˌā עֹצֶב pain וּ û וְ and מֵ mē מִן from רָגְזֶ֑ךָ roḡzˈeḵā רֹגֶז excitement וּ û וְ and מִן־ min- מִן from הָ hā הַ the עֲבֹדָ֥ה ʕᵃvōḏˌā עֲבֹדָה work הַ ha הַ the קָּשָׁ֖ה qqāšˌā קָשֶׁה hard אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עֻבַּד־ ʕubbaḏ- עבד work, serve בָּֽךְ׃ bˈāḵ בְּ in
14:3. et erit in die illa cum requiem dederit tibi Deus a labore tuo et a concussione tua et a servitute dura qua ante servistiAnd it shall come to pass in that day, that when God shall give thee rest from thy labour, and from thy vexation, and from the hard bondage, wherewith thou didst serve before,
3. And it shall come to pass in the day that the LORD shall give thee rest from thy sorrow, and from thy trouble, and from the hard service wherein thou wast made to serve,
14:3. And this shall be in that day: when God will have given you rest from your labor, and from your oppression, and from the difficult servitude under which you served before,
14:3. 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,
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:

14:3 И будет в тот день: когда Господь устроит тебя от скорби твоей и от страха и от тяжкого рабства, которому ты порабощен был,
14:3
καὶ και and; even
ἔσται ειμι be
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ἀναπαύσει αναπαυσις respite; relief
σε σε.1 you
ο the
θεὸς θεος God
ἐκ εκ from; out of
τῆς ο the
ὀδύνης οδυνη pain
καὶ και and; even
τοῦ ο the
θυμοῦ θυμος provocation; temper
σου σου of you; your
καὶ και and; even
τῆς ο the
δουλείας δουλεια service
σου σου of you; your
τῆς ο the
σκληρᾶς σκληρος hard; harsh
ἧς ος who; what
ἐδούλευσας δουλευω give allegiance; subject
αὐτοῖς αυτος he; him
14:3
וְ wᵊ וְ and
הָיָ֗ה hāyˈā היה be
בְּ bᵊ בְּ in
יֹ֨ום yˌôm יֹום day
הָנִ֤יחַ hānˈîₐḥ נוח settle
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
לְךָ֔ lᵊḵˈā לְ to
מֵֽ mˈē מִן from
עָצְבְּךָ֖ ʕoṣbᵊḵˌā עֹצֶב pain
וּ û וְ and
מֵ מִן from
רָגְזֶ֑ךָ roḡzˈeḵā רֹגֶז excitement
וּ û וְ and
מִן־ min- מִן from
הָ הַ the
עֲבֹדָ֥ה ʕᵃvōḏˌā עֲבֹדָה work
הַ ha הַ the
קָּשָׁ֖ה qqāšˌā קָשֶׁה hard
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עֻבַּד־ ʕubbaḏ- עבד work, serve
בָּֽךְ׃ bˈāḵ בְּ in
14:3. et erit in die illa cum requiem dederit tibi Deus a labore tuo et a concussione tua et a servitute dura qua ante servisti
And it shall come to pass in that day, that when God shall give thee rest from thy labour, and from thy vexation, and from the hard bondage, wherewith thou didst serve before,
14:3. And this shall be in that day: when God will have given you rest from your labor, and from your oppression, and from the difficult servitude under which you served before,
14:3. 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,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-23. Искупленный и возвеличенный Богом Израиль воспоет победную, радостную песнь о погибели тирана царя вавилонского, и к этому ликованию присоединятся другие народы. Будут рады этому падению вавилонского царя кипарисы и кедры ливанские и зло посмеются над сошедшим в преисподнюю тираном все обитатели последней. Сам пророк присоединяет свой голос к этому радостному хору, указывая на то, как сильно посрамлена гордость тирана. Печальной судьбе его дивятся и другие свидетели. В конце концов, как возвещает Исаия, будет истреблена вся династия царя вавилонского, а потом и все обитатели Вавилона,

Победную песнь. Евр. слово, здесь стоящее - maschal значит: сравнение, притча и потом насмешливая речь. Последнее значение как нельзя лучше подходит к песни (ср. Авв 2:6; Мих 2:4).

Царь Вавилонский не один какой-либо царь, а все цари вавилонские, действовавшие в одинаковом духе.

Грабительство. Правильно здесь читать: притеснение, мучение (как будто здесь стояло слово merehabah - от глаг. rahab - подавлять). Так понимают это место LXX, Таргумы и Пешито.
Adam Clarke: Commentary on the Bible - 1831
14:3: In the day "In that day" - ביום ההוא bayom hahu. The word ההוא hahu is added in two MSS. of Kennicott's, and was in the copies from which the Septuagint and Vulgate translated: εν τῃ ἡμερᾳ εκεινῃ, in die illa, (ᾑ αναπαυσει, MS. Pachom. adding ה), in that day. This is a matter of no great consequence: however, it restores the text to the common form, almost constantly used on such occasions; and is one among many instances of a word apparently lost out of the printed copies.
Albert Barnes: Notes on the Bible - 1834
14:3: And it shall come to pass - That is, then thou shalt take up a taunting song against the king of Babylon Isa 14:4.
That the Lord shall give thee rest - (compare Isa 38:12). The nature of this predicted rest, is more fully described in Eze 28:25-26.
From thy sorrow - The long pain of thy captivity in Babylon.
And from thy fear - Hebrew, 'Trembling.' That is, the apprehension of the ills to which they were continually exposed. Trembling is usually one effect of fear.
And from thy hard bondage - The severe and galling servitude of seventy years.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:3: Isa 12:1, Isa 32:18; Deu 28:48, Deu 28:65-68; Ezr 9:8, Ezr 9:9; Jer 30:10, Jer 46:27, Jer 46:28, Jer 50:34; Eze 28:24; Zac 8:2, Zac 8:8; Rev 18:20, Rev 19:1-3
Carl Friedrich Keil and Franz Delitzsch
14:3
The song of the redeemed is a song concerning the fall of the king of Babel. Is 14:3, Is 14:4. Instead of the hiphil hinniach (to let down) of Is 14:1, we have here, as in the original passage, Deut 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., Ezek 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 (1Kings 23:28; 2Kings 18:16). In the relative clause עבּד־בך אשר, אשר is not the Hebrew casus adverb. answering to the Latin ablative qu servo te usi sunt; not do בך ... אשר belong to one another in the sense of quo, as in Deut 21:3, qu (vitul); but it is regarded as an acc. obj. according to Ex 1:14 and Lev 25:39, qu'on t'a fait servir, as in Num 32:5, qu'on donne la terre (Luzzatto). When delivered from such a yoke of bondage, Israel would raise a mâshâl. According to its primary and general meaning, mâshâl 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 Is 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. madhebâh from the Aramaean dehab (gold), as Vitringa, Aurivillius, and Rosenmller have done. The former have all translated the word as if it were marhēbâh (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 Is 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 Is 14:5, is the Chaldean world-power regarded as concentrated in the king of Babel (cf., shēbet in Num 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 murdâph, a hophal noun (as in Is 9:1; Is 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 câlâh, and then with b'li, which is construed with the finite verb as in Gen 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.
John Gill
14:3 And it shall come to pass in the day that the Lord shall give thee rest from thy sorrow,.... In captivity, and on account of that, being out of their own land, deprived of the free exercise of their religion, and at a distance from the house of God, and continually hearing the reproaches and blaspheming of the enemy, and seeing their idolatrous practices, and their ungodly conversation; all which must create sorrow of heart to the sincere lovers and worshippers of God:
and from thy fear; of worse evils, most cruel usage, and death itself, under the terror of which they lived:
and from the hard bondage wherein thou wast made to serve; as before in Egypt, so now in Babylon; but what that was is not particularly expressed anywhere, as the former is, see Ex 1:13 and when they had rest from all this in their own land, then they should do as follows:
Robert Jamieson, A. R. Fausset and David Brown
14:3 rest-- (Is 28:12; Ezek 28:25-26).
The whole earth rejoices; the cedars of Lebanon taunt him.
14:414:4: Եւ առցես զողբս զայս ՚ի վերայ թագաւորին Բաբելացւոց, եւ ասասցես յաւուր յայնմիկ. Զիա՞րդ դադարեալ կայ պահանջօղն, հանգեա՛ւ տագնապողն։
4 Ու այս ողբը պիտի յօրինես Բաբելոնի թագաւորի վրայ եւ ասես այն օրը. «Ինչպէ՜ս այլեւս չկայ հարկապահանջը, ինչպէ՜ս լռեց կողոպտիչը:
4 Բաբելոնի թագաւորին համար այս առակը խօսիր ու ըսէ՛.«Ի՜նչպէս դադրեցաւ բռնութիւն ընողը, Ի՜նչպէս դադրեցաւ հարկապահանջ քաղաքը։
եւ առցես զողբս զայս ի վերայ թագաւորին Բաբելացւոց, եւ ասասցես [216]յաւուր յայնմիկ``. Զիա՜րդ դադարեալ կայ պահանջօղն, հանգեաւ [217]տագնապողն:

14:4: Եւ առցես զողբս զայս ՚ի վերայ թագաւորին Բաբելացւոց, եւ ասասցես յաւուր յայնմիկ. Զիա՞րդ դադարեալ կայ պահանջօղն, հանգեա՛ւ տագնապողն։
4 Ու այս ողբը պիտի յօրինես Բաբելոնի թագաւորի վրայ եւ ասես այն օրը. «Ինչպէ՜ս այլեւս չկայ հարկապահանջը, ինչպէ՜ս լռեց կողոպտիչը:
4 Բաբելոնի թագաւորին համար այս առակը խօսիր ու ըսէ՛.«Ի՜նչպէս դադրեցաւ բռնութիւն ընողը, Ի՜նչպէս դադրեցաւ հարկապահանջ քաղաքը։
zohrab-1805▾ eastern-1994▾ western am▾
14:414:4 ты произнесешь победную песнь на царя Вавилонского и скажешь: как не стало мучителя, пресеклось грабительство!
14:4 καὶ και and; even λήμψῃ λαμβανω take; get τὸν ο the θρῆνον θρηνος lament τοῦτον ουτος this; he ἐπὶ επι in; on τὸν ο the βασιλέα βασιλευς monarch; king Βαβυλῶνος βαβυλων Babylōn; Vavilon καὶ και and; even ἐρεῖς ερεω.1 state; mentioned ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that πῶς πως.1 how ἀναπέπαυται αναπαυω have respite; give relief ὁ ο the ἀπαιτῶν απαιτεω demand back καὶ και and; even ἀναπέπαυται αναπαυω have respite; give relief ὁ ο the ἐπισπουδαστής επισπουδαστης one who presses on a work
14:4 וְ wᵊ וְ and נָשָׂ֜אתָ nāśˈāṯā נשׂא lift הַ ha הַ the מָּשָׁ֥ל mmāšˌāl מָשָׁל proverb הַ ha הַ the זֶּ֛ה zzˈeh זֶה this עַל־ ʕal- עַל upon מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king בָּבֶ֖ל bāvˌel בָּבֶל Babel וְ wᵊ וְ and אָמָ֑רְתָּ ʔāmˈārᵊttā אמר say אֵ֚יךְ ˈʔêḵ אֵיךְ how שָׁבַ֣ת šāvˈaṯ שׁבת cease נֹגֵ֔שׂ nōḡˈēś נגשׂ drive שָׁבְתָ֖ה šāvᵊṯˌā שׁבת cease מַדְהֵבָֽה׃ maḏhēvˈā מַדְהֵבָה [uncertain]
14:4. sumes parabolam istam contra regem Babylonis et dices quomodo cessavit exactor quievit tributumThou shalt take up this parable against the king of Babylon, and shalt say: How is the oppressor come to nothing, the tribute hath ceased?
4. that thou shalt take up this parable against the king of Babylon, and say, How hath the oppressor ceased! the golden city ceased!
14:4. you will accept this parable against the king of Babylon, and you will say: “How is it that the oppressor has ceased, along with his tribute?
14:4. That thou shalt take up this proverb against the king of Babylon, and say, How hath the oppressor ceased! the golden city ceased!
That thou shalt take up this proverb against the king of Babylon, and say, How hath the oppressor ceased! the golden city ceased:

14:4 ты произнесешь победную песнь на царя Вавилонского и скажешь: как не стало мучителя, пресеклось грабительство!
14:4
καὶ και and; even
λήμψῃ λαμβανω take; get
τὸν ο the
θρῆνον θρηνος lament
τοῦτον ουτος this; he
ἐπὶ επι in; on
τὸν ο the
βασιλέα βασιλευς monarch; king
Βαβυλῶνος βαβυλων Babylōn; Vavilon
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
πῶς πως.1 how
ἀναπέπαυται αναπαυω have respite; give relief
ο the
ἀπαιτῶν απαιτεω demand back
καὶ και and; even
ἀναπέπαυται αναπαυω have respite; give relief
ο the
ἐπισπουδαστής επισπουδαστης one who presses on a work
14:4
וְ wᵊ וְ and
נָשָׂ֜אתָ nāśˈāṯā נשׂא lift
הַ ha הַ the
מָּשָׁ֥ל mmāšˌāl מָשָׁל proverb
הַ ha הַ the
זֶּ֛ה zzˈeh זֶה this
עַל־ ʕal- עַל upon
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
בָּבֶ֖ל bāvˌel בָּבֶל Babel
וְ wᵊ וְ and
אָמָ֑רְתָּ ʔāmˈārᵊttā אמר say
אֵ֚יךְ ˈʔêḵ אֵיךְ how
שָׁבַ֣ת šāvˈaṯ שׁבת cease
נֹגֵ֔שׂ nōḡˈēś נגשׂ drive
שָׁבְתָ֖ה šāvᵊṯˌā שׁבת cease
מַדְהֵבָֽה׃ maḏhēvˈā מַדְהֵבָה [uncertain]
14:4. sumes parabolam istam contra regem Babylonis et dices quomodo cessavit exactor quievit tributum
Thou shalt take up this parable against the king of Babylon, and shalt say: How is the oppressor come to nothing, the tribute hath ceased?
14:4. you will accept this parable against the king of Babylon, and you will say: “How is it that the oppressor has ceased, along with his tribute?
14:4. That thou shalt take up this proverb against the king of Babylon, and say, How hath the oppressor ceased! the golden city ceased!
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jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
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.
The kings of Babylon, successively, were the great enemies and oppressors of God's people, and therefore the destruction of Babylon, the fall of the king, and the ruin of his family, are here particularly taken notice of and triumphed in. In the day that God has given Israel rest they shall take up this proverb against the king of Babylon. We must not rejoice when our enemy falls, as ours; but when Babylon, the common enemy of God and his Israel, sinks, then rejoice over her, thou heaven, and you holy apostles and prophets, Rev. xviii. 20. The Babylonian monarchy bade fair to be an absolute, universal, and perpetual one, and, in these pretensions, vied with the Almighty; it is therefore very justly, not only brought down, but insulted over when it is down; and it is not only the last monarch, Belshazzar, who was slain on that night that Babylon was taken (Dan. v. 30), who is here triumphed over, but the whole monarchy, which sunk in him; not without special reference to Nebuchadnezzar, in whom that monarchy was at its height. Now here,
I. The fall of the king of Babylon is rejoiced in; and a most curious and elegant composition is here prepared, not to adorn his hearse or monument, but to expose his memory and fix a lasting brand of infamy upon it. It gives us an account of the life and death of this mighty monarch, how he went down slain to the pit, though he had been the terror of the mighty in the land of the living, Ezek. xxxii. 27. In this parable we may observe,
1. The prodigious height of wealth and power at which this monarch and monarchy arrived. Babylon was a golden city, v. 4 (it is a Chaldee word in the original, which intimates that she used to call herself so), so much did she abound in riches and excel all other cities, as gold does all other metals. She is gold-thirsty, or an exactress of gold (so some read it); for how do men get wealth to themselves but by squeezing it out of others? The New Jerusalem is the only truly golden city, Rev. xxi. 18, 21. The king of Babylon, having so much wealth in his dominions and the absolute command of it, by the help of that ruled the nations (v. 6), gave them law, read them their doom, and at his pleasure weakened the nations (v. 12), that they might not be able to make head against him. Such vast and victorious armies did he bring into the field, that, which way soever he looked, he made the earth to tremble, and shook kingdoms (v. 16); all his neighbours were afraid of him, and were forced to submit to him. No one man could do this by his own personal strength, but by the numbers he has at his beck. Great tyrants, by making some do what they will, make others suffer what they will. How piteous is the case of mankind, which thus seems to be in a combination against itself, and its own rights and liberties, which could not be ruined but by its own strength!
2. The wretched abuse of all this wealth and power, which the king of Babylon was guilty of, in two instances:--
(1.) Great oppression and cruelty. He is known by the name of the oppressor (v. 4); he has the sceptre of the rulers (v. 5), has the command of all the princes about him; but it is the staff of the wicked, a staff with which he supports himself in his wickedness and wickedly strikes all about him. He smote the people, not in justice, for their correction and reformation, but in wrath (v. 6), to gratify his own peevish resentments, and that with a continual stroke, pursued them with his forces, and gave them no respite, no breathing time, no cessation of arms. He ruled the nations, but he ruled them in anger, every thing he said and did was in a passion; so that he who had the government of all about him had no government of himself. He made the world as a wilderness, as if he had taken a pride in being the plague of his generation and a curse to mankind, v. 17. Great princes usually glory in building cities, but he gloried in destroying them; see Ps. ix. 6. Two particular instances, worse than all the rest, are here given of his tyranny:-- [1.] That he was severe to his captives (v. 17): He opened not the house of his prisoners; he did not let them loose homeward (so the margin reads it); he kept them in close confinement, and never would suffer any to return to their own land. This refers especially to the people of the Jews, and it is that which fills up the measure of the king of Babylon's iniquity, that he had detained the people of God in captivity and would by no means release them; nay, and by profaning the vessels of God's temple at Jerusalem, did in effect say that they should never return to their former use, Dan. v. 3. For this he was quickly and justly turned out by one whose first act was to open the house of God's prisoners and send home the temple vessels. [2.] That he was oppressive to his own subjects (v. 20): Thou hast destroyed thy land, and slain thy people; and what did he get by that, when the wealth of the land and the multitude of the people are the strength and honour of the prince, who never rules so safely, so gloriously, as in the hearts and affections of the people? But tyrants sacrifice their interests to their lusts and passions; and God will reckon with them for their barbarous usage of those who are under their power, whom they think they may use as they please.
(2.) Great pride and haughtiness. Notice is here taken of his pomp, the extravagancy of his retinue, v. 11. He affected to appear in the utmost magnificence. But that was not the worst: it was the temper of his mind, and the elevation of that, that ripened him for ruin (v. 13, 14): Thou has said in thy heart, like Lucifer, I will ascend into heaven. Here is the language of his vainglory, borrowed perhaps from that of the angels who fell, who not content with their first estate, the post assigned them, would vie with God, and become not only independent of him, but equal with him. Or perhaps it refers to the story of Nebuchadnezzar, who, when he would be more than a man, was justly turned into a brute, Dan. iv. 30. The king of Babylon here promises himself, [1.] That in pomp and power he shall surpass all his neighbours, and shall arrive at the very height of earthly glory and felicity, that he shall be as great and happy as this world can make him; that is the heaven of a carnal heart, and to that he hopes to ascend, and to be as far above those about him as the heaven is above the earth. Princes are the stars of God, which give some light to this dark world (Matt. xxiv. 29); but he will exalt his throne above them all. [2.] That he shall particularly insult over God's Mount Zion, which Belshazzar, in his last drunken frolic, seems to have had a particular spite against when he called for the vessels of the temple at Jerusalem, to profane them; see Dan. v. 2. In the same humour he here said, I will sit upon the mount of the congregation (it is the same word that is used for the holy convocations), in the sides of the north; so Mount Zion is said to be situated, Ps. xlviii. 2. Perhaps Belshazzar was projecting an expedition to Jerusalem, to triumph in the ruins of it, at the time when God cut him off. [3.] That he shall vie with the God of Israel, of whom he had indeed heard glorious things, that he had his residence above the heights of the clouds. "But thither," says he, "will I ascend, and be as great as he; I will be like him whom they call the Most High." It is a gracious ambition to covet to be like the Most Holy, for he has said, Be you holy, for I am holy; but it is a sinful ambition to aim to be like the Most High, for he has said, He that exalteth himself shall be abased, and the devil drew our first parents in to eat forbidden fruit by promising them that they should be as gods. [4.] That he shall himself be deified after his death, as some of the first founders of the Assyrian monarchy were, and stars had even their names from them. "But," says he, "I will exalt my throne above them all." Such as this was his pride, which was the undoubted omen of his destruction.
3. The utter ruin that should be brought upon him. It is foretold, (1.) That his wealth and power should be broken, and a final period put to his pomp and pleasure. He has been long an oppressor, but he shall cease to be so, v. 4. Had he ceased to be so by true repentance and reformation, according to the advice Daniel gave to Nebuchadnezzar, it might have been a lengthening of his life and tranquillity. But those that will not cease to sin God will make to cease. "The golden city, which one would have thought might continue for ever, has ceased; there is an end of that Babylon. The Lord, the righteous God, has broken the staff of that wicked prince, broken it over his head, in token of the divesting him of his office. God has taken his power from him, and rendered him incapable of doing any more mischief: he has broken the sceptres; for even these are brittle things, soon broken and often justly." (2.) That he himself should be seized: He is persecuted (v. 6); violent hands are laid upon him, and none hinders. It is the common fate of tyrants, when they fall into the power of their enemies, to be deserted by their flatterers, whom they took for their friends. We read of another enemy like this, of whom it is foretold that he shall come to his end and none shall help him, Dan. xi. 45. Tiberius and Nero thus saw themselves abandoned. (3.) That he should be slain, and go down to the congregation of the dead, to be free among them, as the slain that are no more remembered, Ps. lxxxviii. 5. He shall be weak as the dead are, and like unto them, v. 10. His pomp is brought down to the grave (v. 11), that is, it perishes with him; the pomp of his life shall not, as usual, end in a funeral pomp. True glory (that is, true grace) will go up with the soul to heaven, but vain pomp will go down with the body to the grave: there is an end of it. The noise of his viols is now heard no more. Death is a farewell to the pleasures, as well as to the pomps, of this world. This mighty prince, that used to lie on a bed of down, to tread upon rich carpets, and to have coverings and canopies exquisitely fine, now shall have the worms spread under him and the worms covering him, worms bred out of his own putrefied body, which, though he fancied himself a god, proved him to be made of the same mould with other men. When we are pampering and decking our bodies it is good to remember they will be worms'-meat shortly. (4.) That he should not have the honour of a burial, much less of a decent one and in the sepulchres of his ancestors. The kings of the nations lie in glory (v. 18), either their dead bodies themselves so embalmed as to be preserved from putrefaction, as of old among the Egyptians, or their effigies (as with us) erected over their graves. Thus, as if they would defy the ignominy of death, they lay in a poor faint sort of glory, every one in his own house, that is, his own burying-place (for the grave is the house appointed for all living), a sleeping house, where the busy and troublesome will lie quiet and the troubled and weary lie at rest. But this king of Babylon is cast out and has no grave (v. 19); his dead body is thrown, like that of a beast, into the next ditch or upon the next dunghill, like an abominable branch of some noxious poisonous plant, which nobody will touch, or as the clothes of malefactors put to death and by the hand of justice thrust through with a sword, on whose dead bodies heaps of stones are raised, or they are thrown into some deep quarry among the stones of the pit. Nay, the king of Babylon's dead body shall be as the carcases of those who are slain in a battle, which are trodden under feet by the horses and soldiers and crushed to pieces. Thus he shall not be joined with his ancestors in burial, v. 20. To be denied decent burial is a disgrace, which, if it be inflicted for righteousness' sake (as Ps. lxxix. 2), may, as other similar reproaches, be rejoiced in (Matt. v. 12); it is the lot of the two witnesses, Rev. xi. 9. But if, as here, it be the just punishment of iniquity, it is an intimation that evil pursues impenitent sinners beyond death, greater evil than that, and that they shall rise to everlasting shame and contempt.
4. The many triumphs that should be in his fall.
(1.) Those whom he had been a great tyrant and terror to will be glad that they are rid of him, v. 7, 8. Now that he is gone the whole earth is at rest and is quiet, for he was the great disturber of the peace; now they all break forth into singing, for when the wicked perish there is shouting (Prov. xi. 10); the fir-trees and cedars of Lebanon now think themselves safe; there is no danger now of their being cut down, to make way for his vast armies or to furnish him with timber. The neighbouring princes and great men, who are compared to fir-trees and cedars (Zech. xi. 2), may now be easy, and out of fear of being dispossessed of their rights, for the hammer of the whole earth is cut asunder and broken (Jer. l. 23), the axe that boasted itself against him that hewed with it, ch. x. 15.
(2.) The congregation of the dead will bid him welcome to them, especially those whom he had barbarously hastened thither (v. 9, 10): "Hell from beneath is moved for thee, to meet thee at thy coming, and to compliment thee upon thy arrival at their dark and dreadful regions." The chief ones of the earth, who when they were alive were kept in awe by him and durst not come near him, but rose from their thrones, to resign them to him, shall upbraid him with it when he comes into the state of the dead. They shall go forth to meet him, as they used to do when he made his public entry into cities he had become master of; with such a parade shall he be introduced into those regions of horror, to make his disgrace and torment the more grievous to him. They shall scoffingly rise from their thrones and seats there, and ask him if he will please to sit down in them, as he used to do in their thrones on earth? The confusion that will then cover him they shall make a jest of: "Hast thou also become weak as we? Who would have thought it? It is what thou thyself didst not expect it would ever come to when thou wast in every thing too hard for us. Thou that didst rank thyself among the immortal gods, art thou come to take thy fate among us poor mortal men? Where is thy pomp now, and where thy mirth? How hast thou fallen from heaven, O Lucifer! son of the morning! v. 11, 12. The king of Babylon shone as brightly as the morning star, and fancied that wherever he came he brought day along with him; and has such an illustrious prince as this fallen, such a star become a clod of clay? Did ever any man fall from such a height of honour and power into such an abyss of shame and misery?" This has been commonly alluded to (and it is a mere allusion) to illustrate the fall of the angels, who were as morning stars (Job xxxviii. 7), but how have they fallen! How art thou cut down to the ground, and levelled with it, that didst weaken the nations! God will reckon with those that invade the rights and disturb the peace of mankind, for he is King of nations as well as of saints. Now this reception of the king of Babylon into the regions of the dead, which is here described, surely is something more than a flight of fancy, and is designed to teach these solid truths:-- [1.] That there is an invisible world, a world of spirits, to which the souls of men remove at death and in which they exist and act in a state of separation from the body. [2.] That separate souls have acquaintance and converse with each other, though we have none with them: the parable of the rich man and Lazarus intimates this. [3.] That death and hell will be death and hell indeed to those that fall unsanctified from the height of this world's pomps and the fulness of its pleasures. Son, remember, Luke xvi. 25.
(3.) Spectators will stand amazed at his fall. When he shall be brought down to hell, to the sides of the pit, and be lodged there, those that see him shall narrowly look upon him, and consider him (v. 15, 16); they shall scarcely believe their own eyes. "Never was death so great a change to any man as it is to him. Is it possible that a man, who a few hours ago looked so great, so pleasant, and was so splendidly adorned and attended, should now look so ghastly, so despicable, and lie thus naked and neglected? Is this the man that made the earth to tremble and shook kingdoms? Who could have thought he should ever come to this?" Ps. lxxxii. 7.
5. Here is an inference drawn from all this (v. 20): The seed of evil-doers shall never be renowned. The princes of the Babylonian monarchy were all a seed of evil-doers, oppressors of the people of God, and therefore they had this infamy entailed upon them. They shall not be renowned for ever (so some read it); they may look big for a time, but all their pomp will only render their disgrace at last the more shameful. There is no credit in a sinful way.
II. The utter ruin of the royal family is here foretold, together with the desolation of The royal city.
1. The royal family is to be wholly extirpated. The Medes and Persians, that are to be employed in this destroying work, are ordered, when they have slain Belshazzar, to prepare slaughter for his children (v. 21) and not to spare them. The little ones of Babylon must be dashed against the stones, Ps. cxxxvii. 9. These orders sound very harshly; but, (1.) They must suffer for the iniquity of their fathers, which is often visited upon the children, to show how much God hates sin and is displeased at it, and to deter sinners from it, which is the end of punishment. Nebuchadnezzar had slain Zedekiah's sons (Jer. lii. 10), and, for that iniquity of his, his seed are paid in the same coin. (2.) They must be cut off now, that they may not rise up to possess the land and do as much mischief in their day as their fathers had done in theirs--that they may not be as vexatious to the world by building cities for the support of their tyranny (which was Nimrod's policy, Gen. x. 10, 11) as their ancestors had been by destroying cities. Pharaoh oppressed Israel in Egypt by setting them to build cities, Exod. i. 11. The providence of God consults the welfare of nations more than we are aware of by cutting off some who, if they had lived, would have done mischief. Justly may the enemies cut off the children: For I will rise up against them, saith the Lord of hosts (v. 22), and if God reveal it as his mind that he will have it done, as none can hinder it, so none need scruple to further it. Babylon perhaps was proud of the numbers of her royal family, but God had determined to cut off the name and remnant of it, so that none should be left, to have both the sons and grandsons of the king slain; and yet we are sure he never did, nor ever will do, any wrong to any of his creatures.
2. The royal city is to be demolished and deserted, v. 23. It shall be a possession for solitary frightful birds, particularly the bittern, joined with the cormorant and the owl, ch. xxiv. 11. And thus the utter destruction of the New-Testament Babylon is illustrated, Rev. xviii. 2. It has become a cage of every unclean and hateful bird. Babylon lay low, so that when it was deserted, and no care taken to drain the land, it soon became pools of water, standing noisome puddles, as unhealthful as they were unpleasant: and thus God will sweep it with the besom of destruction. When a people have nothing among them but dirt and filth, and will not be made clean with the besom of reformation, what can they expect but to be swept off the face of the earth with the besom of destruction?
Adam Clarke: Commentary on the Bible - 1831
14:4: This proverb "This parable" - משל mashal, I take this to be the general name for poetic style among the Hebrews, including every sort of it, as ranging under one or other, or all of the characters, of sententious, figurative, and sublime; which are all contained in the original notion, or in the use and application of the word mashal. Parables or proverbs, such as those of Solomon, are always expressed in short pointed sentences; frequently figurative, being formed on some comparison; generally forcible and authoritative, both in the matter and the form. And such in general is the style of the Hebrew poetry. The verb mashal signifies to rule; to exercise authority; to make equal; to compare one thing with another; to utter parables, or acute, weighty, and powerful speeches, in the form and manner of parables, though not properly such. Thus Balaam's first prophecy, (Num 23:7-10), is called his mashal; though it has hardly any thing figurative in it: but it is beautifully sententious, and, from the very form and manner of it, has great spirit, force, and energy. Thus Job's last speeches, in answer to his three friends, chap. 27-31, are called mashals; from no one particular character, which discriminates them from the rest of the poem, but from the sublime, the figurative, the sententious manner which equally prevails through the whole poem, and makes it one of the first and most eminent examples extant of the truly great and beautiful in poetic style. See the note on Pro 1:1 (note).
The Septuagint in this place render the word by θρηνος, a lamentation. They plainly consider the speech here introduced as a piece of poetry, and of that species of poetry which we call the elegiac; either from the subject, it being a poem on the fall and death of the king of Babylon, or from the form of the composition, which is of the longer sort of Hebrew verse, in which the Lamentations of Jeremiah, called by the Septuagint Θρηνοι, are written.
The golden city ceased - מדהבה madhebah, which is here translated golden city, is a Chaldee word. Probably it means that golden coin or ingot which was given to the Babylonians by way of tribute. So the word is understood by the Vulgate, where it is rendered tributum; and by Montanus, who translates it aurea pensio, the golden pension. Kimchi seems to have understood the word in the same sense. De Rossi translates it auri dives, rich in gold, or auri exactrix, the exactor of gold; the same as the exactor of tribute.
Albert Barnes: Notes on the Bible - 1834
14:4: That thou shalt take up - Thou shalt utter, declare, or commence. The word 'take up,' is used in the sense of utter, speak, or declare, in Exo 20:7; Exo 23:1; Psa 15:2.
This proverb - (המשׁל hamâ shâ l). Vulgate, 'Parable.' Septuagint Τὸν ρῆνον ton thrē non - 'Lamentation.' The Hebrew word משׁל mâ shâ l, usually rendered "proverb," is also rendered "a parable," or "a by-word." It properly denotes "a metaphor, a comparison, a similitude;" and is applied usually to a brief and pungent sentiment or maxim, where wisdom is embodied in few words. In these the ancients abounded. They had few books; and hence arose the necessity of condensing as much as possible the sentiments of wisdom, that they might be easily remembered, and transmitted to future times. These maxims were commonly expressed in figurative language, or by a brief comparison, or short parable, as they are with us. The word also means, figurative discourse generally; and hence, a song or poem Num 23:7, Num 23:18; Job 27:1; Job 29:1; Psa 49:5. It is also used to denote a satire, or a song of triumph over enemies Mic 2:4; Heb 4:6; Joe 2:17. It is evidently used in this sense here - to denote a taunting speech, a song of triumph over the prostrate king of Babylon. In this beautiful song, there are all the elements of the most pungent satire, and all the beauties of the highest poetry.
Against the king of Babylon - Over the king of Babylon, or in regard to him. It is not certain that any particular king of Babylon is here intended. If there was, it was probably Belshazzar, in whose reign the city was taken (see the notes at Isa 14:22). It may, however, be designed to denote the Babylonian empire - the kingdom that had oppressed the Jews; and thus the king may be referred to as the head of the nation, and as the representative of the whole people.
How hath the oppressor ceased! - The word 'oppressor' (נגשׂ nogē s') denotes, properly, the "exactor of tribute," and refers here to the fact that Babylon had oppressed its dependent provinces, by exacting large Rev_enues from them, and thus cruelly oppressing them.
Ceased - Ceased to exact tribute; or (Hebrew) 'is at rest.' It is now at rest, and no more puts forth its power in oppressing its dependent provinces.
The golden city - Babylon. The word used here (מדהבה madehē bâ h) occurs nowhere else in the Bible. According to the Jewish Commentators, it means "an exactress of gold," as if derived from דהב dehab, used for זהב zehab, gold. Gesenius and Michaelis prefer another reading (מרהבה marehē bâ h), from (רהב râ hab), and suppose that it means oppression. The Vulgate renders it "tribute" - 'The tribute hath ceased.' The Septuagint Ἐπισπουδαστής Epispoudastē s - 'Solicitor, or exactor (of gold).' Vitringa supposes that the word means "gold," and that it refers to the golden scepter of its kings that had now ceased to be swayed over the prostrate nations. The most probable sense is, that it means the exactress of gold, or of tribute. This best expresses the force of the word, and best agrees with the parallelism. In this sense it does not refer to the magnificence of the city, but to its oppressive acts in demanding tribute of gold from its dependent provinces.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:4: proverb: or, taunting speech, Jer 24:9; Eze 5:15; Hab 2:6
How: Isa 14:6, Isa 14:17, Isa 47:5, Isa 49:26, Isa 51:23; Jer 25:9-14, Jer 27:6, Jer 27:7, Jer 50:22, Jer 50:23; Jer 51:20-24, Jer 51:34, Jer 51:35; Dan 7:19-25; Hab 1:2-10, Hab 2:6-12, Hab 2:17; Rev 13:15-17, Rev 16:5, Rev 16:6, Rev 17:6, Rev 18:5-8, Rev 18:20
golden city: or, exactress of gold, Isa 13:19, Isa 45:2, Isa 45:3; Ch2 36:18; Lam 4:1; Dan 2:38; Rev 18:16
John Gill
14:4 That thou shall take up this proverb against the king of Babylon,.... Or "concerning" him, his fall, and the fall of the Babylonish monarchy with him; if we understand this of any particular king of Babylon, it seems best not to interpret it of Nebuchadnezzar, whom Jerom mentions, in whom the empire was in its greatest glory: but of Belshazzar, in whom it ended; the king of Babylon may be here considered as a type of antichrist, and what is said of the one may be applied to the other: the "proverb" or "parable" taken up into the mouth, and expressed concerning him, signifies a sharp and acute speech, a taunting one, full of ironies and sarcasms, and biting expressions, as the following one is. The Septuagint render it, a "lamentation"; and the Arabic version, a "mournful song"; but as this was to be taken up by the church and people of God, concerning their great enemy, whose destruction is here described, it may rather be called a triumphant song, rejoicing at his ruin, and insulting over him:
and say, how hath the oppressor ceased! he who oppressed us, and other nations, exacted tribute of us, and of others, and made us to serve with hard bondage, how is he come to nothing? by what means is he brought to ruin; by whom is this accomplished? who has been the author of it, and by whom effected? this is said as wondering how it should be brought about, and rejoicing that so it was:
the golden city ceased! the city of Babylon, full of gold, drawn thither from the various parts of the world, called a golden cup, Jer 51:7 and the Babylonish monarchy, in the times of Nebuchadnezzar, was signified by a golden head, Dan 2:32 so mystical Babylon, or the Romish antichrist, is represented as decked with gold, and having a golden cup in her hand; and as a city abounding with gold, Rev_ 17:4. The word here used is a Chaldee or Syriac word (x), and perhaps is what was used by themselves, and is the name by which they called this city, and is now tauntingly returned; the word city is not in the text, but supplied. Some render "tribute" (y), a golden pension, a tribute of gold, which was exacted of the nations in subjection, but now ceased; and when that tyrant and oppressor, the Romish antichrist, shall cease that tribute which he exacts of the nations of the earth will cease also, as tithes, first fruits, annates, Peter's pence, &c.
(x) (y) "Tributum", V. L. Cocceius; "aurea pensio", Montanus; "aurum tributarium", Munster.
John Wesley
14:4 Golden city - As they used to call themselves; which therefore he expresses here in a word of their own language.
Robert Jamieson, A. R. Fausset and David Brown
14:4 A CHORUS OF JEWS EXPRESS THEIR JOYFUL SURPRISE AT BABYLON'S DOWNFALL. (Is 14:4-8)
proverb--The Orientals, having few books, embodied their thoughts in weighty, figurative, briefly expressed gnomes. Here a taunting song of triumph (Mic 2:4; Hab 2:6).
the king--the ideal representative of Babylon; perhaps Belshazzar (Dan. 5:1-31). The mystical Babylon is ultimately meant.
golden city--rather, "the exactress of gold" [MAURER]. But the old translators read differently in the Hebrew, "oppression," which the parallelism favors (compare Is 3:5).
14:514:5: Զի խորտակեա՛ց Տէր զլուծ մեղաւորացն՝ զլո՛ւծ իշխանացն.
5 Տէրը խորտակեց մեղաւորների լուծը, իշխանների լուծը,
5 Տէրը՝ ամբարիշտներուն գաւազանը Ու իշխողներուն ցուպը կոտրեց։
Զի խորտակեաց Տէր [218]զլուծ մեղաւորացն` զլուծ իշխանացն:

14:5: Զի խորտակեա՛ց Տէր զլուծ մեղաւորացն՝ զլո՛ւծ իշխանացն.
5 Տէրը խորտակեց մեղաւորների լուծը, իշխանների լուծը,
5 Տէրը՝ ամբարիշտներուն գաւազանը Ու իշխողներուն ցուպը կոտրեց։
zohrab-1805▾ eastern-1994▾ western am▾
14:514:5 Сокрушил Господь жезл нечестивых, скипетр владык,
14:5 συνέτριψεν συντριβω fracture; smash ὁ ο the θεὸς θεος God τὸν ο the ζυγὸν ζυγος yoke τῶν ο the ἁμαρτωλῶν αμαρτωλος sinful τὸν ο the ζυγὸν ζυγος yoke τῶν ο the ἀρχόντων αρχων ruling; ruler
14:5 שָׁבַ֥ר šāvˌar שׁבר break יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מַטֵּ֣ה maṭṭˈē מַטֶּה staff רְשָׁעִ֑ים rᵊšāʕˈîm רָשָׁע guilty שֵׁ֖בֶט šˌēveṭ שֵׁבֶט rod מֹשְׁלִֽים׃ mōšᵊlˈîm משׁל rule
14:5. contrivit Dominus baculum impiorum virgam dominantiumThe Lord hath broken the staff of the wicked, the rod of the rulers,
5. The LORD hath broken the staff of the wicked, the sceptre of the rulers;
14:5. The Lord has crushed the staff of the impious, the scepter of despots,
14:5. The LORD hath broken the staff of the wicked, [and] the sceptre of the rulers.
The LORD hath broken the staff of the wicked, [and] the sceptre of the rulers:

14:5 Сокрушил Господь жезл нечестивых, скипетр владык,
14:5
συνέτριψεν συντριβω fracture; smash
ο the
θεὸς θεος God
τὸν ο the
ζυγὸν ζυγος yoke
τῶν ο the
ἁμαρτωλῶν αμαρτωλος sinful
τὸν ο the
ζυγὸν ζυγος yoke
τῶν ο the
ἀρχόντων αρχων ruling; ruler
14:5
שָׁבַ֥ר šāvˌar שׁבר break
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
מַטֵּ֣ה maṭṭˈē מַטֶּה staff
רְשָׁעִ֑ים rᵊšāʕˈîm רָשָׁע guilty
שֵׁ֖בֶט šˌēveṭ שֵׁבֶט rod
מֹשְׁלִֽים׃ mōšᵊlˈîm משׁל rule
14:5. contrivit Dominus baculum impiorum virgam dominantium
The Lord hath broken the staff of the wicked, the rod of the rulers,
14:5. The Lord has crushed the staff of the impious, the scepter of despots,
14:5. The LORD hath broken the staff of the wicked, [and] the sceptre of the rulers.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6: Жезл, которым царь мог поразить всякого даже из своих подданных, и скипетр - знаки царской власти (Чис 24:17).

Нечестивые - цари вавилонские.
Albert Barnes: Notes on the Bible - 1834
14:5: The Lord hath broken - Yahweh, by the hand of Cyrus.
The staff of the wicked - That is, the scepter of the king of Babylon. The word rendered 'staff' (מטה maṭ ē h) may mean either a bough, stick, staff, rod, or a scepter. The scepter was the symbol of supreme power. It was in the form of a staff, and was made of wood, ivory, or gold. It here means that Yahweh had taken away the power from Babylon, and destroyed his dominion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:5: Isa 14:29, Isa 9:4, Isa 10:5; Psa 125:3; Jer 48:15-17
John Gill
14:5 The Lord hath broken the staff of the wicked,.... This is an answer to the above question, how the exactor and his tribute came to cease; this was not by man, but by the Lord himself; for though he made use of Cyrus, the work was his own, he broke the power of the wicked kings of Babylon:
and the sceptre of the rulers; that were under the king of Babylon; or of the several kings themselves, Nebuchadnezzar, Evilmerodach, and Belshazzar; so Kimchi interprets it. This may be applied to the kingdom of antichrist, and the antichristian states, which shall be broken to shivers as a potter's vessel by Christ, the King of kings, and Lord of lords, Rev_ 2:27. The "staff" and "sceptre" are emblems of power and government; and "breaking" them signifies the utter destruction and cessation of authority and dominion.
Robert Jamieson, A. R. Fausset and David Brown
14:5 staff--not the scepter (Ps 2:9), but the staff with which one strikes others, as he is speaking of more tyrants than one (Is 9:4; Is 10:24; Is 14:29) [MAURER].
rulers--tyrants, as the parallelism "the wicked" proves (compare see on Is 13:2).
14:614:6: սատակեաց զազգսն սրտմտութեամբ. անհնարին հարուածովք բարկութեամբ յանխնա՛յ[9735]։ [9735] Ոմանք. Հարուածովք յանխնայ։
6 զայրոյթով, սոսկալի հարուածներով ու անողոք բարկութեամբ ոչնչացրեց նրանց ցեղերին:
6 Սրտմտութեամբ եւ անդադար հարուածով ազգերը զարնողը, Բարկութեամբ ժողովուրդներուն վրայ իշխողը Հիմա կը հալածուի ու արգիլող մը չկայ։
սատակեաց զազգսն սրտմտութեամբ, անհնարին հարուածովք բարկութեամբ յանխնայ:

14:6: սատակեաց զազգսն սրտմտութեամբ. անհնարին հարուածովք բարկութեամբ յանխնա՛յ[9735]։
[9735] Ոմանք. Հարուածովք յանխնայ։
6 զայրոյթով, սոսկալի հարուածներով ու անողոք բարկութեամբ ոչնչացրեց նրանց ցեղերին:
6 Սրտմտութեամբ եւ անդադար հարուածով ազգերը զարնողը, Բարկութեամբ ժողովուրդներուն վրայ իշխողը Հիմա կը հալածուի ու արգիլող մը չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
14:614:6 поражавший народы в ярости ударами неотвратимыми, во гневе господствовавший над племенами с неудержимым преследованием.
14:6 πατάξας πατασσω pat; impact ἔθνος εθνος nation; caste θυμῷ θυμος provocation; temper πληγῇ πληγη plague; stroke ἀνιάτῳ ανιατος strike ἔθνος εθνος nation; caste πληγὴν πληγη plague; stroke θυμοῦ θυμος provocation; temper ἣ ος who; what οὐκ ου not ἐφείσατο φειδομαι spare; refrain
14:6 מַכֶּ֤ה makkˈeh נכה strike עַמִּים֙ ʕammîm עַם people בְּ bᵊ בְּ in עֶבְרָ֔ה ʕevrˈā עֶבְרָה anger מַכַּ֖ת makkˌaṯ מַכָּה blow בִּלְתִּ֣י biltˈî בֵּלֶת failure סָרָ֑ה sārˈā סָרָה ceasing רֹדֶ֤ה rōḏˈeh רדה tread, to rule בָ vā בְּ in † הַ the אַף֙ ʔˌaf אַף nose גֹּויִ֔ם gôyˈim גֹּוי people מֻרְדָּ֖ף murdˌāf מֻרְדָּף [uncertain] בְּלִ֥י bᵊlˌî בְּלִי destruction חָשָֽׂךְ׃ ḥāśˈāḵ חשׂך withhold
14:6. caedentem populos in indignatione plaga insanabili subicientem in furore gentes persequentem crudeliterThat struck the people in wrath with an incurable wound, that brought nations under in fury, that persecuted in a cruel manner.
6. that smote the peoples in wrath with a continual stroke, that ruled the nations in anger, with a persecution that none restrained.
14:6. which struck the people in wrath with an incurable wound, which subjugated the nations in fury, which persecuted with cruelty.
14:6. He who smote the people in wrath with a continual stroke, he that ruled the nations in anger, is persecuted, [and] none hindereth.
He who smote the people in wrath with a continual stroke, he that ruled the nations in anger, is persecuted, [and] none hindereth:

14:6 поражавший народы в ярости ударами неотвратимыми, во гневе господствовавший над племенами с неудержимым преследованием.
14:6
πατάξας πατασσω pat; impact
ἔθνος εθνος nation; caste
θυμῷ θυμος provocation; temper
πληγῇ πληγη plague; stroke
ἀνιάτῳ ανιατος strike
ἔθνος εθνος nation; caste
πληγὴν πληγη plague; stroke
θυμοῦ θυμος provocation; temper
ος who; what
οὐκ ου not
ἐφείσατο φειδομαι spare; refrain
14:6
מַכֶּ֤ה makkˈeh נכה strike
עַמִּים֙ ʕammîm עַם people
בְּ bᵊ בְּ in
עֶבְרָ֔ה ʕevrˈā עֶבְרָה anger
מַכַּ֖ת makkˌaṯ מַכָּה blow
בִּלְתִּ֣י biltˈî בֵּלֶת failure
סָרָ֑ה sārˈā סָרָה ceasing
רֹדֶ֤ה rōḏˈeh רדה tread, to rule
בָ בְּ in
הַ the
אַף֙ ʔˌaf אַף nose
גֹּויִ֔ם gôyˈim גֹּוי people
מֻרְדָּ֖ף murdˌāf מֻרְדָּף [uncertain]
בְּלִ֥י bᵊlˌî בְּלִי destruction
חָשָֽׂךְ׃ ḥāśˈāḵ חשׂך withhold
14:6. caedentem populos in indignatione plaga insanabili subicientem in furore gentes persequentem crudeliter
That struck the people in wrath with an incurable wound, that brought nations under in fury, that persecuted in a cruel manner.
14:6. which struck the people in wrath with an incurable wound, which subjugated the nations in fury, which persecuted with cruelty.
14:6. He who smote the people in wrath with a continual stroke, he that ruled the nations in anger, is persecuted, [and] none hindereth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
14:6: He who smote - This may either refer to the king of Babylon, or to the rod or scepter which he had used, and which was now broken. Herder refers it to the scepter, 'that which smote the nations.' (On the meaning of the word "smote," see the notes at Isa 10:20)
The people - The nations that were subject to his authority.
With a continual stroke - Margin, 'A stroke without removing.' Vulgate, Plaga insanabili - 'With an incurable plague.' - Septuagint the same - Πληγῇ ἀνιάτῳ Plē gē aniatō. The Hebrew is, as in the margin, 'A smiting without removing,' or without cessation. There was no relaxation in its oppressions, it was always engaged in acts of tyranny.
He that ruled the nations - Babylon was the capital of a vast empire, and that empire was composed of many dependent nations.
Is persecuted - By those that make war upon it. Its turn had come to be oppressed, and overthrown.
And none hindereth - No nation opposes the invader. None of the dependent kingdoms of Babylon have any real attachment to it, but all rejoice at its downfall. The most mighty kingdom of the earth is helpless and ruined. What a change was this! How sudden and striking the Rev_olution! And what a warning to proud and guilty cities!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:6: who smote: Isa 33:1, Isa 47:6; Ch2 36:17; Jer 25:9; Dan 7:19-21; Jam 2:13
continual stroke: Heb. a stroke without removing
is persecuted: Isa 13:14-18, Isa 21:1-10, Isa 47:1-15; Jer 25:26, Jer 50:31; Rev 17:16, Rev 17:17, Rev 18:8-10
and none: Isa 46:10, Isa 46:11; Job 9:13; Pro 21:30; Dan 4:35
Geneva 1599
14:6 He who smote the people in wrath with a continual stroke, he that ruled the nations in anger, is persecuted, [and] (d) none hindereth.
(d) That is, he permitted all violence and injuries to be done.
John Gill
14:6 He who smote the people in wrath with a continual stroke,.... The king of Babylon, who made war with the people and nations of the earth, and conquered them, smote them with the edge of the sword to gratify his passions, and satiate his bloodthirsty mind; and those that were spared, he ruled with rigour, and oppressed them with tribute and hard bondage; and, when he had conquered one nation, attacked another, and so went on pursuing his victories without intermission, giving no respite neither to his army, nor to the people:
he that ruled the nations in anger; not with justice and clemency, but in a tyrannical and oppressive way, even his own nation, as well as the nations whom he subdued:
is persecuted; is, pursued by the justice of God, overtaken and seized, and brought to condign punishment;
and none hindereth; the execution of the righteous judgment upon him; none of the neighbouring kings and nations, either tributary to him, or in alliance with him, give him the least help or assistance, or attempt to ward off the blow upon him, given him, under the direction and appointment of God, by Cyrus the Persian. So the Romish antichrist, who has made war with the saints, and has smitten them with the sword, and gone on to do so without any intermission for ages together, and has tyrannised over them in a most cruel manner, he shall be persecuted, and taken, and brought to his end, and there shall be none to help him; see Rev_ 13:7.
John Wesley
14:6 Anger - With rigour and not with clemency. None - Neither the Babylonians themselves, nor their confederates.
Robert Jamieson, A. R. Fausset and David Brown
14:6 people--the peoples subjected to Babylon.
is persecuted--the Hebrew is rather, active, "which persecuted them, without any to hinder him" [Vulgate, JEROME, and HORSLEY].
14:714:7: Հանգեա՛ւ յուսով երկիր ամենայն, եւ գոչէ՛ ուրախութեամբ։
7 Ողջ երկիրը յոյսով խաղաղուեց եւ կանչում է ցնծութեամբ:
7 Բոլոր երկիրը հանգստացաւ ու հանդարտեցաւ Եւ ցնծութեան ձայներ կը հանեն։
Հանգեաւ յուսով`` երկիր ամենայն, եւ գոչէ ուրախութեամբ:

14:7: Հանգեա՛ւ յուսով երկիր ամենայն, եւ գոչէ՛ ուրախութեամբ։
7 Ողջ երկիրը յոյսով խաղաղուեց եւ կանչում է ցնծութեամբ:
7 Բոլոր երկիրը հանգստացաւ ու հանդարտեցաւ Եւ ցնծութեան ձայներ կը հանեն։
zohrab-1805▾ eastern-1994▾ western am▾
14:714:7 Вся земля отдыхает, покоится, восклицает от радости;
14:7 ἀνεπαύσατο αναπαυω have respite; give relief πεποιθώς πειθω persuade πᾶσα πας all; every ἡ ο the γῆ γη earth; land βοᾷ βοαω scream; shout μετ᾿ μετα with; amid εὐφροσύνης ευφροσυνη celebration
14:7 נָ֥חָה nˌāḥā נוח settle שָׁקְטָ֖ה šāqᵊṭˌā שׁקט be at peace כָּל־ kol- כֹּל whole הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth פָּצְח֖וּ pāṣᵊḥˌû פצח be serene רִנָּֽה׃ rinnˈā רִנָּה cry of joy
14:7. conquievit et siluit omnis terra gavisa est et exultavitThe whole earth is quiet and still, it is glad and hath rejoiced.
7. The whole earth is at rest, is quiet: they break forth into singing.
14:7. All the earth has become quiet and still; it has been gladdened and has rejoiced.
14:7. The whole earth is at rest, [and] is quiet: they break forth into singing.
The whole earth is at rest, [and] is quiet: they break forth into singing:

14:7 Вся земля отдыхает, покоится, восклицает от радости;
14:7
ἀνεπαύσατο αναπαυω have respite; give relief
πεποιθώς πειθω persuade
πᾶσα πας all; every
ο the
γῆ γη earth; land
βοᾷ βοαω scream; shout
μετ᾿ μετα with; amid
εὐφροσύνης ευφροσυνη celebration
14:7
נָ֥חָה nˌāḥā נוח settle
שָׁקְטָ֖ה šāqᵊṭˌā שׁקט be at peace
כָּל־ kol- כֹּל whole
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
פָּצְח֖וּ pāṣᵊḥˌû פצח be serene
רִנָּֽה׃ rinnˈā רִנָּה cry of joy
14:7. conquievit et siluit omnis terra gavisa est et exultavit
The whole earth is quiet and still, it is glad and hath rejoiced.
14:7. All the earth has become quiet and still; it has been gladdened and has rejoiced.
14:7. The whole earth is at rest, [and] is quiet: they break forth into singing.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8: Вся земля. Здесь можно видеть указание на то, что и земля как бы сочувствует радости евреев: она немало терпела от нашествий этого царя, который уничтожал поля и пастбища.

Кипарисы радуются. Цари вавилонские во время своих походов на Палестину вырубили по дороге ливанские леса для надобностей своего войска (ср. Авв 2:17). Кипарисы, очень крепкие и не гниющие деревья, служили не только для постройки домов и кораблей, но и для изготовления копий и музыкальных инструментов (2: Цар 6:5).
Albert Barnes: Notes on the Bible - 1834
14:7: The whole earth is at rest - The kingdom of Babylonia, or Chaldea, extended nearly over the whole pagan world. Now that Babylon was fallen, and that those oppressions would cease, the world is represented as in peace and quietness.
They break forth into singing - That is, the inhabitants of all the nations that were subject to Babylon now rejoice that they are released from its galling and oppressive yoke.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:7: they: Isa 49:13; Psa 96:11-13, Psa 98:7-9, Psa 126:1-3; Pro 11:10; Jer 51:48; Rev 18:20; Rev 19:1-6
Carl Friedrich Keil and Franz Delitzsch
14:7
"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., Is 44:23; Is 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., Is 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).)
Geneva 1599
14:7 The whole earth is at (e) rest, [and] is quiet: they break forth into singing.
(e) Meaning that where tyrants reign, there can be no rest or quietness and also how detestable a thing tyranny is, seeing the insensible creatures have opportunity to rejoice at their destruction.
John Gill
14:7 The whole earth is at rest, and is quiet,.... The troubler of them being gone; and which will be the ease of the people of God, who in the latter day will fill the face of the earth, when the beast and false prophet will be taken and cast alive into the lake of fire; and especially when Satan shall be bound, and put in prison for a thousand years, that he may deceive the nations no more, Rev_ 19:20,
they break forth into singing; that is, the inhabitants of the earth, because of the fall of the king of Babylon, they being delivered from so great a tyrant or oppressor; or, "utter a song of praise", as the Targum, Aben Ezra says the word in the Arabic language is expressive of "clearness", and so it does signify to speak purely, dearly, and fluently, with open, mouth, and a clear voice (z); it is rendered in Ps 98:4 "make a loud noise"; by singing a joyful song; and such a song will be sung by the church, when the mystical Babylon is fallen; see Rev_ 15:2.
(z) "perspicuo, puriore sermone fuit, fluida oratione disertas fuit, ----diserte, eleganter locutus est", Castel. col. 3040.
John Wesley
14:7 The earth - The subjects of that vast empire, who groaned under their cruel bondage.
Robert Jamieson, A. R. Fausset and David Brown
14:7 they--the once subject nations of the whole earth. HOUBIGANT places the stop after "fir trees" (Is 14:8), "The very fir trees break forth," &c. But the parallelism is better in English Version.
14:814:8: Եւ փայտքն Լիբանանու ոտնահա՛ր եղեն քեզ. եւ մայրքն Լիբանանու ասեն. թէ յորմէ հետէ դու դադարեցեր՝ ո՛չ ելին ՚ի մեզ փայտահարք[9736]։ [9736] Ոմանք. Եւ փառքն Լիբանանու ոտնհար ե՛՛։
8 Անգամ Լիբանանի ծառերը ցնծում են քեզ համար, Լիբանանի մայրիներն ասում են. “ Այն օրից, երբ դու ընկար, անտառահատները մեզ չեն դիպել”»:
8 Նաեւ մայրիները ու Լիբանանի եղեւինները Քեզի համար կ’ուրախանան ու կ’ըսեն.‘Քանի որ դուն պառկեր ես, Մեր վրայ փայտ կտրող չելաւ’։
Եւ [219]փայտքն Լիբանանու`` ոտնհար եղեն քեզ, եւ մայրքն Լիբանանու ասեն, թէ` Յորմէ հետէ դու դադարեցեր` ոչ ելին ի մեզ փայտահարք:

14:8: Եւ փայտքն Լիբանանու ոտնահա՛ր եղեն քեզ. եւ մայրքն Լիբանանու ասեն. թէ յորմէ հետէ դու դադարեցեր՝ ո՛չ ելին ՚ի մեզ փայտահարք[9736]։
[9736] Ոմանք. Եւ փառքն Լիբանանու ոտնհար ե՛՛։
8 Անգամ Լիբանանի ծառերը ցնծում են քեզ համար, Լիբանանի մայրիներն ասում են. “ Այն օրից, երբ դու ընկար, անտառահատները մեզ չեն դիպել”»:
8 Նաեւ մայրիները ու Լիբանանի եղեւինները Քեզի համար կ’ուրախանան ու կ’ըսեն.‘Քանի որ դուն պառկեր ես, Մեր վրայ փայտ կտրող չելաւ’։
zohrab-1805▾ eastern-1994▾ western am▾
14:814:8 и кипарисы радуются о тебе, и кедры ливанские, {говоря}: >.
14:8 καὶ και and; even τὰ ο the ξύλα ξυλον wood; timber τοῦ ο the Λιβάνου λιβανος celebrate; cheer ἐπὶ επι in; on σοὶ σοι you καὶ και and; even ἡ ο the κέδρος κεδρος the Λιβάνου λιβανος from; away οὗ ος who; what σὺ συ you κεκοίμησαι κοιμαω doze; fall asleep οὐκ ου not ἀνέβη αναβαινω step up; ascend ὁ ο the κόπτων κοπτω cut; mourn ἡμᾶς ημας us
14:8 גַּם־ gam- גַּם even בְּרֹושִׁ֛ים bᵊrôšˈîm בְּרֹושׁ juniper שָׂמְח֥וּ śāmᵊḥˌû שׂמח rejoice לְךָ֖ lᵊḵˌā לְ to אַרְזֵ֣י ʔarzˈê אֶרֶז cedar לְבָנֹ֑ון lᵊvānˈôn לְבָנֹון Lebanon מֵ mē מִן from אָ֣ז ʔˈāz אָז then שָׁכַ֔בְתָּ šāḵˈavtā שׁכב lie down לֹֽא־ lˈō- לֹא not יַעֲלֶ֥ה yaʕᵃlˌeh עלה ascend הַ ha הַ the כֹּרֵ֖ת kkōrˌēṯ כרת cut עָלֵֽינוּ׃ ʕālˈênû עַל upon
14:8. abietes quoque laetatae sunt super te et cedri Libani ex quo dormisti non ascendit qui succidat nosThe fir trees also have rejoiced over thee, and the cedars of Libanus, saying: Since thou hast slept, there hath none come up to cut us down.
8. Yea, the fir trees rejoice at thee, the cedars of Lebanon, , Since thou art laid down, no feller is come up against us.
14:8. The evergreens, too, have rejoiced over you, and the cedars of Lebanon, saying: ‘Since you have slept, no one has ascended who would cut us down.’
14:8. 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.
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:

14:8 и кипарисы радуются о тебе, и кедры ливанские, {говоря}: <<с тех пор, как ты заснул, никто не приходит рубить нас>>.
14:8
καὶ και and; even
τὰ ο the
ξύλα ξυλον wood; timber
τοῦ ο the
Λιβάνου λιβανος celebrate; cheer
ἐπὶ επι in; on
σοὶ σοι you
καὶ και and; even
ο the
κέδρος κεδρος the
Λιβάνου λιβανος from; away
οὗ ος who; what
σὺ συ you
κεκοίμησαι κοιμαω doze; fall asleep
οὐκ ου not
ἀνέβη αναβαινω step up; ascend
ο the
κόπτων κοπτω cut; mourn
ἡμᾶς ημας us
14:8
גַּם־ gam- גַּם even
בְּרֹושִׁ֛ים bᵊrôšˈîm בְּרֹושׁ juniper
שָׂמְח֥וּ śāmᵊḥˌû שׂמח rejoice
לְךָ֖ lᵊḵˌā לְ to
אַרְזֵ֣י ʔarzˈê אֶרֶז cedar
לְבָנֹ֑ון lᵊvānˈôn לְבָנֹון Lebanon
מֵ מִן from
אָ֣ז ʔˈāz אָז then
שָׁכַ֔בְתָּ šāḵˈavtā שׁכב lie down
לֹֽא־ lˈō- לֹא not
יַעֲלֶ֥ה yaʕᵃlˌeh עלה ascend
הַ ha הַ the
כֹּרֵ֖ת kkōrˌēṯ כרת cut
עָלֵֽינוּ׃ ʕālˈênû עַל upon
14:8. abietes quoque laetatae sunt super te et cedri Libani ex quo dormisti non ascendit qui succidat nos
The fir trees also have rejoiced over thee, and the cedars of Libanus, saying: Since thou hast slept, there hath none come up to cut us down.
14:8. The evergreens, too, have rejoiced over you, and the cedars of Lebanon, saying: ‘Since you have slept, no one has ascended who would cut us down.’
14:8. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
14:8: Yea, the fir trees rejoice at thee - They join with the inhabitants of the nations in rejoicing at thy downfall - for they now, like those inhabitants, are suffered to remain undisturbed. (On the word rendered "fir trees," see the notes at Isa 1:29.) It is evident that a species of evergreen is meant; and probably some species that grew in Syria or Palestine. The idea is plain. The very forest is represented as rejoicing. It would be safe from the king of Babylon. He could no longer cut it down to build his palaces, or to construct his implements of war. This figure of representing the hills and groves, the trees, the mountains, and the earth, as exulting, or as breaking forth into joy, is common in the Scriptures:
Let the heavens rejoice, and let the earth be glad;
Let the sea roar, and the fulness thereof.
Let the field be joyful, and all that is therein:
Then shall all the trees of the wood rejoice
Before the Lord.
Psa 96:11-13.
Let the floods clap their hands.
Let the hills be joyful together
Before the Lord.
Psa 98:8-9.
Praise the Lord from the earth,
Ye dragons and all deeps;
Fire and hail; snow and vapor;
Stormy wind fulfilling his word:
Mountains and all hills;
Fruitful trees and all cedars.
Psa 148:7-12.
(Compare Ch1 16:31; Hab 3:10-11.)
The cedars of Lebanon - (note, Isa 10:34). The cedars of Lebanon were much celebrated for building; and it is not impossible that the king of Babylon had obtained timber from that mountain with which to construct his palaces at Babylon. They are now represented as rejoicing that he is fallen, since they would be safe and undisturbed. A similar figure of speech occurs in Virgil, "Ecl." v. 68:
Peace, peace, mild Daphnis loves; with joyous cry.
The untill'd mountains strike the echoing sky;
And rocks and towers the triumph spread abroad -
'A god! Menalcas! Daphnis is a god!'
Wrangham
It is a beautiful figure; and is a fine specimen of the poetry of the Hebrews, where everything is animated, and full of life.
Since thou art laid down - Since thou art dead.
No feller - No one to cut us down. Jowett ("Chris. Res.") makes the following remarks on this passage on his visit to Lebanon: 'As we passed through the extensive forest of fir trees situated between Deir-el-Karat and Ainep, we had already heard, at some distance, the stroke of one solitary axe, resounding from hill to hill. On reaching the spot, we found a peasant, whose labor had been so far successful, that he had felled his tree and lopped his branches. He was now hewing it in the middle, so as to balance the two halves upon his camel, which stood patiently by him waiting for his load. In the days of Hiram, king of Tyre, and subsequently under the kings of Babylon, this romantic solitude was not so peaceful; that most poetic image in Isaiah, who makes these very trees vocal, exulting in the downfall of the destroyer of nations, seems now to be almost realized anew - "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."'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:8: Isa 55:12, Isa 55:13; Eze 31:16; Zac 11:2
John Gill
14:8 Yea, the fir trees rejoice at thee, and the cedars of Lebanon,.... Which by, a prosopopoeia are represented as singing and rejoicing, as inanimate creatures often are in Scripture, these being now in no danger of being cut down, to make way for his armies; see Is 37:34 or to furnish him with timber for shipping, or building of houses: or else these words are to be understood metaphorically of kings and princes of the earth, comparable to such trees, for their height, strength, and substance; see Zech 11:2 who would now be no longer in fear of him, or in subjection to him. So the Targum,
"the rulers also rejoiced over thee, the rich in substance said;''
not only the common people, the inhabitants of the earth, as before, but the princes of it rejoiced at his ruin; and so will the kings of the earth rejoice at the destruction of the whore of Rome, when they shall hate her, eat her flesh, and burn her with fire; though others, that have committed fornication with her, will lament her case, Rev_ 17:16,
saying, since thou art, laid down; or "art asleep" (a); that is, dead; it being usual in the eastern nations to express death by sleep:
no feller is come up against us; or "cutter of wood", to whom the king of Babylon is compared, for cutting down nations, and bringing them into subjection to him, in whose heart it was to destroy and cut off nations, not a few; being as an axe in the hand of the Lord, whereby trees, large and high, were cut down; see Is 10:5 but now, since this feller of wood was gone, the axe was laid aside, and broke to pieces, there was none to give the nations any disturbance; and so it will be when antichrist is destroyed, there will be no more persecution of the church and people of God.
(a) "dormisti", Pagninus.
John Wesley
14:8 The trees - Which were felled for the service of her pride and luxury, but now are suffered to stand.
Robert Jamieson, A. R. Fausset and David Brown
14:8 the fir trees--now left undisturbed. Probably a kind of evergreen.
rejoice at thee-- (Ps 96:12). At thy fall (Ps 35:19, Ps 35:24).
no feller--as formerly, when thou wast in power (Is 10:34; Is 37:24).
Hades (the Amenthes of Egypt), the unseen abode of the departed; some of its tenants, once mighty monarchs, are represented by a bold personification as rising from their seats in astonishment at the descent among them of the humbled king of Babylon. This proves, in opposition to WARBURTON [The Divine Legation], that the belief existed among the Jews that there was a Sheol or Hades, in which the "Rephaim" or manes of the departed abode.
14:914:9: Դժոխք ՚ի ներքուստ դառնացա՛ն ՚ի պատահելն քեզ. կանգնեցա՛ն միանգամայն հսկայքն ամենայն որ լեալ էին իշխանք երկրի. որ յարուցին յաթոռոց իւրեանց զամենայն թագաւորս ազգաց[9737]։ [9737] Ոմանք. Իշխանք յերկրի։
9 Այդ բանը երբ պատահեց քեզ հետ, դժոխքն ալեկոծուեց ներքեւում, միանգամից ոտքի կանգնեցին բոլոր հսկաները, որոնք երկրի իշխաններն էին եղել, եւ բոլոր ազգերի թագաւորներին վերացրին իրենց գահերից:
9 Դժոխքը վարէն քեզի համար դղրդեցաւ, Որպէս զի քու գալուստդ դիմաւորէ։Քեզի համար արթնցուց մեռելները, Երկրի բոլոր իշխանները Եւ բոլոր ազգերուն թագաւորները Իրենց աթոռներէն վերցուց։
Դժոխք ի ներքուստ [220]դառնացան ի պատահելն քեզ. կանգնեցան միանգամայն հսկայքն ամենայն որ լեալ էին իշխանք երկրի, որ յարուցին`` յաթոռոց իւրեանց զամենայն թագաւորս ազգաց:

14:9: Դժոխք ՚ի ներքուստ դառնացա՛ն ՚ի պատահելն քեզ. կանգնեցա՛ն միանգամայն հսկայքն ամենայն որ լեալ էին իշխանք երկրի. որ յարուցին յաթոռոց իւրեանց զամենայն թագաւորս ազգաց[9737]։
[9737] Ոմանք. Իշխանք յերկրի։
9 Այդ բանը երբ պատահեց քեզ հետ, դժոխքն ալեկոծուեց ներքեւում, միանգամից ոտքի կանգնեցին բոլոր հսկաները, որոնք երկրի իշխաններն էին եղել, եւ բոլոր ազգերի թագաւորներին վերացրին իրենց գահերից:
9 Դժոխքը վարէն քեզի համար դղրդեցաւ, Որպէս զի քու գալուստդ դիմաւորէ։Քեզի համար արթնցուց մեռելները, Երկրի բոլոր իշխանները Եւ բոլոր ազգերուն թագաւորները Իրենց աթոռներէն վերցուց։
zohrab-1805▾ eastern-1994▾ western am▾
14:914:9 Ад преисподний пришел в движение ради тебя, чтобы встретить тебя при входе твоем; пробудил для тебя Рефаимов, всех вождей земли; поднял всех царей языческих с престолов их.
14:9 ὁ ο the ᾅδης αδης Hades κάτωθεν κατωθεν embitter συναντήσας συνανταω meet with σοι σοι you συνηγέρθησάν συνεγειρω raise together σοι σοι you πάντες πας all; every οἱ ο the γίγαντες γιγας the ἄρξαντες αρχω rule; begin τῆς ο the γῆς γη earth; land οἱ ο the ἐγείραντες εγειρω rise; arise ἐκ εκ from; out of τῶν ο the θρόνων θρονος throne αὐτῶν αυτος he; him πάντας πας all; every βασιλεῖς βασιλευς monarch; king ἐθνῶν εθνος nation; caste
14:9 שְׁאֹ֗ול šᵊʔˈôl שְׁאֹול nether world מִ mi מִן from תַּ֛חַת ttˈaḥaṯ תַּחַת under part רָגְזָ֥ה rāḡᵊzˌā רגז quake לְךָ֖ lᵊḵˌā לְ to לִ li לְ to קְרַ֣את qᵊrˈaṯ קרא encounter בֹּואֶ֑ךָ bôʔˈeḵā בוא come עֹורֵ֨ר ʕôrˌēr עור be awake לְךָ֤ lᵊḵˈā לְ to רְפָאִים֙ rᵊfāʔîm רְפָאִים ghosts כָּל־ kol- כֹּל whole עַתּ֣וּדֵי ʕattˈûḏê עַתּוּד ram אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth הֵקִים֙ hēqîm קום arise מִ mi מִן from כִּסְאֹותָ֔ם kkisʔôṯˈām כִּסֵּא seat כֹּ֖ל kˌōl כֹּל whole מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king גֹויִֽם׃ ḡôyˈim גֹּוי people
14:9. infernus subter conturbatus est in occursum adventus tui suscitavit tibi gigantas omnes principes terrae surrexerunt de soliis suis omnes principes nationumHell below was in an uproar to meet thee at thy coming, it stirred up the giants for thee. All the princes of the earth are risen up from their thrones, all the princes of nations.
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.
14:9. Hell below was stirred up to meet you at your advent; it has awakened the giants for you. All the leaders of the earth have risen from their thrones, all the leaders among the nations.”
14:9. 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.
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:

14:9 Ад преисподний пришел в движение ради тебя, чтобы встретить тебя при входе твоем; пробудил для тебя Рефаимов, всех вождей земли; поднял всех царей языческих с престолов их.
14:9
ο the
ᾅδης αδης Hades
κάτωθεν κατωθεν embitter
συναντήσας συνανταω meet with
σοι σοι you
συνηγέρθησάν συνεγειρω raise together
σοι σοι you
πάντες πας all; every
οἱ ο the
γίγαντες γιγας the
ἄρξαντες αρχω rule; begin
τῆς ο the
γῆς γη earth; land
οἱ ο the
ἐγείραντες εγειρω rise; arise
ἐκ εκ from; out of
τῶν ο the
θρόνων θρονος throne
αὐτῶν αυτος he; him
πάντας πας all; every
βασιλεῖς βασιλευς monarch; king
ἐθνῶν εθνος nation; caste
14:9
שְׁאֹ֗ול šᵊʔˈôl שְׁאֹול nether world
מִ mi מִן from
תַּ֛חַת ttˈaḥaṯ תַּחַת under part
רָגְזָ֥ה rāḡᵊzˌā רגז quake
לְךָ֖ lᵊḵˌā לְ to
לִ li לְ to
קְרַ֣את qᵊrˈaṯ קרא encounter
בֹּואֶ֑ךָ bôʔˈeḵā בוא come
עֹורֵ֨ר ʕôrˌēr עור be awake
לְךָ֤ lᵊḵˈā לְ to
רְפָאִים֙ rᵊfāʔîm רְפָאִים ghosts
כָּל־ kol- כֹּל whole
עַתּ֣וּדֵי ʕattˈûḏê עַתּוּד ram
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
הֵקִים֙ hēqîm קום arise
מִ mi מִן from
כִּסְאֹותָ֔ם kkisʔôṯˈām כִּסֵּא seat
כֹּ֖ל kˌōl כֹּל whole
מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king
גֹויִֽם׃ ḡôyˈim גֹּוי people
14:9. infernus subter conturbatus est in occursum adventus tui suscitavit tibi gigantas omnes principes terrae surrexerunt de soliis suis omnes principes nationum
Hell below was in an uproar to meet thee at thy coming, it stirred up the giants for thee. All the princes of the earth are risen up from their thrones, all the princes of nations.
14:9. Hell below was stirred up to meet you at your advent; it has awakened the giants for you. All the leaders of the earth have risen from their thrones, all the leaders among the nations.”
14:9. 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.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Пророк царство мертвых изображает выступающим и говорящим как отдельное лицо.

Ад преисподний - по-евр. scheol mittachat, т. е. шеол, находящийся внизу. Объяснение (см. Толк. Библия т. І). Евреи и во времена пророка Исаии, очевидно, представляли себе шеол - местопребывание душ умерших - находящимся под землею. Происхождение такого представления объясняется, вероятно, тем, что тела умерших обыкновенно погребались в земле.

Рефаимы (от rapha) - существа слабые, тени. Но здесь, кажется, пророк этим именем хотел обозначить наиболее видных представителей шеола, как это видно из того, что он далее упоминает о сильных земли, царях. Может быть, он имел в виду при этом тех рефаимов, о которых говорится в книгах Моисея и Иисуса Навина, как о гигантах (Быт 14:5; 15:20; Втор 3:11; Нав 17:14).

Вождей - по евр. attudej - козлов. В стаде козел обыкновенно идет впереди, как вождь.
Adam Clarke: Commentary on the Bible - 1831
14:9: Hell from beneath is moved for thee to meet thee - That is, Nebuchadnezzar. "It (hell) hath raised up from their thrones all the kings of the earth; - the ghosts (rephaim) of all the mighty ones, or goats, (עתודי attudey), of the earth - all the oppressors of mankind." What a most terrible idea is here! Tyrannical kings who have oppressed and spoiled mankind, are here represented as enthroned in hell; and as taking a Satanic pleasure in seeing others of the same description enter those abodes of misery!
Albert Barnes: Notes on the Bible - 1834
14:9: Hell from beneath - The scene is now changed. The prophet had represented the people of all the subject nations as rejoicing that the king of Babylon had fallen, and had introduced even the trees of the forest as breaking forth into joy at this event. He now transfers the scene to the mournful regions of the dead; follows the spirit of the departed king of Babylon - the man who once gloried in the magnificence of his kingdom and his court, and who was more distinguished for pride and arrogance than all other monarchs - down to the land of darkness, and describes his reception there. This portion of the ode is signally sublime, and is managed with great power and skill. It is unequalled, perhaps, by any writings for boldness, majesty, and, at the same time, for its severe sarcasm. The word 'hell' here (שׁאול she'ô l) is rendered by the Vulgate, "infernus;" and by the Septuagint, ὁ ᾅδης ho Hadē s, "Hades."
It properly means the grave, and then the dark regions of the lower world - the region of ghosts and shades a place where thick darkness reigns. The verb from which it is derived means, properly, "to ask, to demand, to require, to seek;" and this name (שׁאול she'ô l) is supposed to have been given to the grave, and to the regions of departed spirits, from the insatiable demand which they are constantly making of the living (see the note at Isa 5:14, where the word is explained). The word denotes, says Taylor ("Heb. Con."), 'The underground parts of the earth, otherwise called the nether, or lower parts of the earth; the earth beneath in opposition to the earth above, where people and other animals live. In "sheol" are the foundations of the mountains Deu 32:22. In "sheol "men penetrate by digging into the earth Amo 9:2. Into "sheol" the roots of trees do strike down Eze 31:16.
Into "sheol," Korah, Dathan, and Abiram went down alive Num 16:30, Num 16:33. In "sheol" the body is corrupted and consumed by worms Job 17:13-14; Psa 16:10; Psa 49:14. They that rest together in the dust are said "to go down to the bars, or strong gates of sheol" Job 17:16. In "sheol" there is no knowledge, nor can any praise God or give thanks there Psa 6:5; Ecc 9:10; Isa 38:10-11. "Sheol" and the pit, death and corruption, are synonymous Psa 16:10; Psa 89:48; Pro 1:12; Pro 7:27; Eze 31:16; Hos 13:14. A grave is one particular cavity purposely digged for the interment of a dead person; "sheol" is a collective name for all the graves. He that is in the grave is in "sheol;" but he that is in "sheol" may not be in a grave, but in any pit, or in the sea. In short, it is the region of the dead; which is figuratively considered as a city or large habitation with gates and bars in which there are many chambers Pro 7:27.' "Sheol" is never full, but is always asking or craving more Pro 27:20; Heb 2:5. Here it means, not a place of punishment, but the region of the dead, where the ghosts of the departed are considered as residing together.
From beneath - From beneath the earth. "Sheol" was always represented as being "in" or "under" the ground, and the grave was the avenue or door that led to it (see the note at Isa 5:14.)
Is moved for thee - Is roused to meet thee; is surprised that a monarch once so proud and magnificent is descending to it. The image here is taken from the custom of the ancients in burying, especially of burying princes and kings. This was usually done in caves or sepulchres excavated from a rock (see the notes and illustrations on Isa 66:4). Mr. Stephens, in his "Travels in Egypt, Arabia Petrea, and the Holy land," has given an account of the manner in which he passed a night in Petra, which may serve to illustrate this passage: 'We ascended the valley, and rising to the summit of the rocky rampart, of Petra, it was almost dark when we found ourselves opposite a range of tombs in the suburbs of the city. Here we dismounted; and selecting from among them one which, from its finish and dimensions, must have been the last abode of some wealthy Edomite, we prepared to pass the night within its walls.
In the front part of it was a large chamber, about twenty-five feet square, and ten feet high; and behind this was another of smaller dimensions, furnished with receptacles of the dead, not arranged after the manner of shelves along the wall, as in the catacombs I had seen in Italy and Egypt, but cut lengthwise in the rock, like ovens, so as to admit the insertion of the body with the feet foremost. My plans for the morrow being all arranged, the Bedouins stretched themselves out in the outer chamber, while I went within; and seeking out a tomb as far back as I could find, I crawled in feet first, and found myself very much in the condition of a man buried alive. I had just room enough to turn round; and the worthy old Edomite for whom the tomb was made, never slept in it more quietly than I did.' (Vol. ii. pp. 82, 83, 86.) To understand the passage before us, we are to form the idea of an immense and gloomy cavern, all around which are niches or cells made to receive the bodies of the dead. In this vast vault monarchs repose in grandeur suitable to their former rank, each on his couch, 'in glory,' with their arms beside them (see Isa 14:18). These mighty shades - these departed monarchs - are represented as rising from their couches to meet the descending king of Babylon, and receive him with insults on his fall. The Hebrew word for "moved" denotes more than our translation conveys. It means that they were "agitated" - they "trembled" - they advanced toward the descending monarch with trepidation. The idea of the shades of the mighty dead thus being troubled, and rising to meet the king of Babylon, is one that is exceedingly sublime.
It stireth up - "Sheol" stirreth up; that is, they are stirred up or excited. So the Septuagint renders it 'All the giants who rule the earth rise up to thee.'
The dead - Hebrew, רפאים repā'ı̂ ym. The Septuagint renders this, Ὁι γίγαντες hoi gigantes 'giants.' So the Vulgate and the Chaldee, The meaning of this word has been a subject of great difference of opinion among lexicographers. It is sometimes found as a gentile noun to denote the sons of Raphah, called "Rephaim" Sa2 21:16, Sa2 21:18, a Canaanite race of giants that lived beyond Jordan Gen 14:5; Gen 15:20, from whom Og the son of Bashan was descended Deu 3:11. It is sometimes used to denote all the giant tribes of Canaan Deu 2:11, Deu 2:20; and is particularly applied to people of extraordinary strength among the Philistines Sa2 21:16, Sa2 21:18. Vitringa supposes that the term was given to the spirits of the dead on account of the fact that they appeared to be "larqer" than life; that they in their form and stature resembled giants. But a more probable opinion is, that it is applied to the shades of the dead as being weak, feeble, or without power or sensation, from the word רפא râ pâ', weak, feeble, powerless. This interpretation is strongly confirmed by the place before us Isa 14:10, 'Art thou become weak as we?' The word is rendered 'giants' in the following places: Deu 2:11, Deu 2:20; Deu 3:13; Jos 21:4; Jos 15:8; Jos 17:15; Jos 18:16; Sa2 21:16, Sa2 21:18, Sa2 21:20, Sa2 21:22; Ch1 20:5-6, Ch1 20:8. It is rendered 'Rephaims,' Gen 14:5; Gen 15:20; Sa2 5:18, Sa2 5:22; Sa2 23:13. It is rendered 'the dead' Job 26:5; Psa 88:10; Pro 2:18; Pro 9:18; Pro 21:16; isa 26:29; and once it is rendered 'deceased,' Isa 26:14. It here means the departed spirits of the dead - the inhabitants of that dark and dismal region, conceived by the Hebrews to be situated beneath the ground, where dwell the departed dead before their final destiny is fixed - called "sheol" or "hades." It is not the residence of the wicked only - the place of punishment - but the place where all the dead are supposed to be congregated before their final doom is pronounced.
(The author entertains unique views of the state of knowledge among the Hebrews regarding the future world - views which will be found fully canvassed in the preface to the volumes on Job. As to the alleged notion of all the dead dwelling in some dismal region before their final doom is pronounced, we have there taken pains to show that the righteous in ancient times entertained no such gloomy expectations. The opinions of the ancient Hebrews on this subject, must be taken from passages in which they expressly treat of it, and intimate plainly what their belief is, and not from passages confessedly full of poetical imagery. Nor are we to construe popular and poetical phraseology so strictly and literally as to form a theological creed out of it, in contradiction to the actual belief of those who daily used that phraseology. Because Englishmen speak of the dead "indiscriminately" as having "gone to the grave," and "to the land of spirits," must we, out of this, construct a Popish purgatory as the national belief?
Yet this would be just as reasonable in the case of the English, as in the case of the Jews. The reader will appreciate the following observations of Professor Alexander on the place: 'Two expressions have been faithfully transcribed by interpreters, from one another, in relation to this passage, with a very equivocal effect upon its exposition. The one is, that it is full of biting sarcasm - an unfortunate suggestion of Calvin's, which puts the reader on the scent for irony, and even wit, instead of opening his mind to impressions of sublimity and tragic grandeur. The other, for which Calvin is in no degree responsible, is, that we have before us not a mere prosopopeia, or poetical creation of the highest order, but a chapter from the popular belief of the Jews, as to the locality, contents, and transactions of the unseen world. Thus Gesenius, in his Lexicon and Commentary, gives a minute topographical description of "Sheol," as the Hebrews believed it to exist.
With equal truth, a diligent compiler might construct a map of hell, as conceived of by the English Puritans, from the descriptive portions of the Paradise Lost. The infidel interpreters of Germany regard the scriptural and Classical mythology precisely in the same light. But when Christian writers copy their expressions or ideas, they should take pains to explain whether the popular belief of which they speak was true or false, and, if false, how it could lie countenanced and sanctioned by inspired writers. This kind of exposition is, moreover, chargeable with a rhetorical incongruity, in landing the creative genius of the poet, and yet making all his grand creations commonplace articles of popular belief. The true view of the matter, as determined both by piety and taste, appears to be, that the passage now before ns comprehends two elements, and only two religious verities or certain facts, and poetical embellishments. The admission of a "tertium quid," in the shape of superstitious fables, is as false in rhetoric as in theology.')
The chief ones of the earth. - Margin, 'Leaders,' or 'great goats.' The Hebrew word means properly "great goats," or goats that are leaders of the flock. Perhaps there is intended to be a slight degree of sarcasm in applying this word to princes and monarchs. It is nowhere else applied to princes, though the word is often used or applied to rams, or to the chief goats of a flock.
From their thrones - In "hades," or "sheol." They are there represented as occupying an eminence similar to that which distinguished them on earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:9: Hell: or, The grave
from: Pro 15:24
is moved: Eze 32:21-32
chief ones: Heb. leaders, or, great goats, Jer 50:8
Carl Friedrich Keil and Franz Delitzsch
14:9
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 mâshâl 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.
Geneva 1599
14:9 Hell from beneath is moved for thee to (f) 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.
(f) As though they feared, lest you should trouble the dead, as you did the living and here he derides the proud tyranny of the wicked, who know not that all creatures wish their destruction, that they may rejoice.
John Gill
14:9 Hell from beneath is moved for thee,.... Or the "grave", or the place and state of the dead, and particularly of the damned, meaning those that are in such a place and state; and the sense is, that not only the inhabitants of the earth, and the trees upon it, express their joy at the fall of the king of Babylon, but those that are under the earth, in the grave, or in hell, are affected with it, and moved on account of it, not with fear and dread, as they were in his and their life time, as Kimchi suggests; but they are represented as in motion, and that as attended with a great noise, because of the multitude of them, upon hearing of his death, and his entrance into the regions of the dead:
to meet thee at thy coming: as kings used to be met when they, and as he used to be when he, entered into any city that was taken, to salute him, and congratulate him upon his entrance into the dark regions of death, the grave, and hell; a biting sarcasm:
Tit stirreth up the dead for thee; the dead that are in it, in hell or the grave; not to oppose him, but to welcome him into their parts, as being now one of them, and to be joined to their company; hell or the grave is said to rouse them, as if they were asleep, and took no notice of the death of so great a monarch, who was just making his public entry among them. The word "Rephaim", here used, is sometimes rendered "giants", as in Deut 2:11 and Jarchi interprets it of the Anakim; and so the Targum,
"it raiseth up unto thee mighty men;''
for not the common people among the dead, but the princes and great ones of the earth, whom the Babylonian monarch had subdued and slain, and to whom he was well known, are intended, as appears by what follows:
even all the chief ones of the earth; or the "great goats"; the leaders and commanders of the people, who, as goats go before and lead the flock, so they the people. The Targum calls them
"all the rich in substance;''
who were persons of wealth, power, and authority, when on earth:
Tit hath raised up from their thrones all the kings of the nations; to offer in a jeering manner their thrones to him, who had been obliged, in their life time and his, to surrender to him their crowns, and thrones, and kingdoms; but by their thrones here are meant their sepulchres, built, as many of them were, in great pomp and splendour; for kings at death have no other thrones but their graves. Aben Ezra says, it was the custom of the Babylonians to set thrones in the sepulchres of their kings.
John Wesley
14:9 Thrones - From their graves, which he seems to call their thrones by way of irony: the only thrones now left to them. Thrones both paved and covered with worms, instead of their former thrones, adorned with gold and precious stones.
Robert Jamieson, A. R. Fausset and David Brown
14:9 THE SCENE CHANGES FROM EARTH TO HELL. (Is 14:9-11)
moved--put into agitation.
for thee--that is, "at thee"; towards thee; explained by "to meet thee at thy coming" [MAURER].
chief ones--literally, "goats"; so rams, leaders of the flock; princes (Zech 10:3). The idea of wickedness on a gigantic scale is included (Ezek 34:17; Mt 25:32-33). MAGEE derives "Rephaim" (English Version, "the dead") from a Hebrew root, "to resolve into first elements"; so "the deceased" (Is 26:14) "ghosts" (Prov 21:16). These being magnified by the imagination of the living into gigantic stature, gave their name to giants in general (Gen 6:4; Gen 14:5; Ezek 32:18, Ezek 32:21). "Rephaim," translated in the Septuagint, "giants" (compare see on Job 26:5-6). Thence, as the giant Rephaim of Canaan were notorious even in that guilty land, enormous wickedness became connected with the term. So the Rephaim came to be the wicked spirits in Gehenna, the lower of the two portions into which Sheol is divided.
14:1014:10: Ամենեքեան պատասխանի՛ տացեն քեզ՝ եւ ասասցեն. Եւ դո՛ւ իբրեւ զմեզ ըմբռնեցար, եւ ընդ մե՛զ համարեցար։
10 Ամէնքը դիմեցին քեզ՝ ասելով. “Դու էլ մեզ նման բռնուեցիր եւ դարձար մեզ պէս”:
10 Անոնք պիտի պատասխանեն ու քեզի ըսեն.‘Միթէ դո՞ւն ալ մեզի պէս տկարացար Ու մեզի նմանեցար’։
Ամենեքեան պատասխանի տացեն քեզ եւ ասասցեն. Եւ դո՞ւ իբրեւ զմեզ ըմբռնեցար, եւ ընդ մեզ համարեցար:

14:10: Ամենեքեան պատասխանի՛ տացեն քեզ՝ եւ ասասցեն. Եւ դո՛ւ իբրեւ զմեզ ըմբռնեցար, եւ ընդ մե՛զ համարեցար։
10 Ամէնքը դիմեցին քեզ՝ ասելով. “Դու էլ մեզ նման բռնուեցիր եւ դարձար մեզ պէս”:
10 Անոնք պիտի պատասխանեն ու քեզի ըսեն.‘Միթէ դո՞ւն ալ մեզի պէս տկարացար Ու մեզի նմանեցար’։
zohrab-1805▾ eastern-1994▾ western am▾
14:1014:10 Все они будут говорить тебе: и ты сделался бессильным, как мы! и ты стал подобен нам!
14:10 πάντες πας all; every ἀποκριθήσονται αποκρινομαι respond καὶ και and; even ἐροῦσίν ερεω.1 state; mentioned σοι σοι you καὶ και and; even σὺ συ you ἑάλως αλισκω just as καὶ και and; even ἡμεῖς ημεις we ἐν εν in ἡμῖν ημιν us δὲ δε though; while κατελογίσθης καταλογιζομαι count up; number
14:10 כֻּלָּ֣ם kullˈām כֹּל whole יַֽעֲנ֔וּ yˈaʕᵃnˈû ענה answer וְ wᵊ וְ and יֹאמְר֖וּ yōmᵊrˌû אמר say אֵלֶ֑יךָ ʔēlˈeʸḵā אֶל to גַּם־ gam- גַּם even אַתָּ֛ה ʔattˈā אַתָּה you חֻלֵּ֥יתָ ḥullˌêṯā חלה become weak כָמֹ֖ונוּ ḵāmˌônû כְּמֹו like אֵלֵ֥ינוּ ʔēlˌênû אֶל to נִמְשָֽׁלְתָּ׃ nimšˈālᵊttā משׁל say proverb
14:10. universi respondebunt et dicent tibi et tu vulneratus es sicut nos nostri similis effectus esAll shall answer, and say to thee: Thou also art wounded as well as we, thou art become like unto us.
10. All they shall answer and say unto thee, Art thou also become weak as we? art thou become like unto us?
14:10. Everyone will respond and will say to you: “Now you are wounded, just as we were; you have become like us.
14:10. All they shall speak and say unto thee, Art thou also become weak as we? art thou become like unto us?
All they shall speak and say unto thee, Art thou also become weak as we? art thou become like unto us:

14:10 Все они будут говорить тебе: и ты сделался бессильным, как мы! и ты стал подобен нам!
14:10
πάντες πας all; every
ἀποκριθήσονται αποκρινομαι respond
καὶ και and; even
ἐροῦσίν ερεω.1 state; mentioned
σοι σοι you
καὶ και and; even
σὺ συ you
ἑάλως αλισκω just as
καὶ και and; even
ἡμεῖς ημεις we
ἐν εν in
ἡμῖν ημιν us
δὲ δε though; while
κατελογίσθης καταλογιζομαι count up; number
14:10
כֻּלָּ֣ם kullˈām כֹּל whole
יַֽעֲנ֔וּ yˈaʕᵃnˈû ענה answer
וְ wᵊ וְ and
יֹאמְר֖וּ yōmᵊrˌû אמר say
אֵלֶ֑יךָ ʔēlˈeʸḵā אֶל to
גַּם־ gam- גַּם even
אַתָּ֛ה ʔattˈā אַתָּה you
חֻלֵּ֥יתָ ḥullˌêṯā חלה become weak
כָמֹ֖ונוּ ḵāmˌônû כְּמֹו like
אֵלֵ֥ינוּ ʔēlˌênû אֶל to
נִמְשָֽׁלְתָּ׃ nimšˈālᵊttā משׁל say proverb
14:10. universi respondebunt et dicent tibi et tu vulneratus es sicut nos nostri similis effectus es
All shall answer, and say to thee: Thou also art wounded as well as we, thou art become like unto us.
14:10. Everyone will respond and will say to you: “Now you are wounded, just as we were; you have become like us.
14:10. All they shall speak and say unto thee, Art thou also become weak as we? art thou become like unto us?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Этот стих приводит восклицание обитателей преисподней.
Albert Barnes: Notes on the Bible - 1834
14:10: All they shall speak ... - Language of astonishment that one so proud, and who apparently never expected to die, should be brought down to that humiliating condition. It is a severe taunt at the great change which had taken place in a haughty monarch.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:10: Art thou also: Psa 49:6-14, Psa 49:20, Psa 82:6, Psa 82:7; Ecc 2:16; Luk 16:20-23
Carl Friedrich Keil and Franz Delitzsch
14:10
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 chullâh (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 Is 14:11 onwards, the singers of the mashal take up the song again.
John Gill
14:10 All they shall speak, and say unto thee,.... So they would say, could they speak, and are here represented as if they did:
art thou become also weak as we? who had been more powerful than they, had been too many for them, and had subdued them, and ruled over them, and was not only looked upon as invincible but as immortal, yea, as a deity; and yet now was become "sick", as the word (b) signifies, or by sickness brought to death, and by death enfeebled and rendered weak and without strength, stripped of all natural strength, as well as of all civil power and authority:
art thou become like unto us? who thought himself, and was flattered by others, that there were none like unto him; but now as the rest of the dead, and upon a level with them. So will it be with the Romish antichrist, who now exalts himself above all that is called God, and reigns over the kings of the earth, and shows himself as if he was God, and of whom his parasites say, "who is like unto the beast? who is able to make war with him?" when he shall be consumed by Christ, and cast into the lake of fire with the devil and false prophet, he will be like the kings of the earth deceived by him, and the rest of the worshippers of him, and be as weak as they, Th2 2:4, Rev_ 20:10.
(b) a "aegrotuss fuit".
Robert Jamieson, A. R. Fausset and David Brown
14:10 They taunt him and derive from his calamity consolation under their own (Ezek 31:16).
weak--as a shade bereft of blood and life. Rephaim, "the dead," may come from a Hebrew root, meaning similarly "feeble," "powerless." The speech of the departed closes with Is 14:11.
14:1114:11: Իջի՛ն ՚ի դժոխս փառք քո, եւ բազում ուրախութիւնն քո. ՚ի ներքոյ քոյ մէ՛ցս տարածեսցեն, եւ ՚ի վերայ քո ո՛րդն յարկցի[9738]։ [9738] Օրինակ մի. Որդն յարկցեն։
11 Քո փառքը, քո մեծ ուրախութիւնը դժոխք իջան. ցեցը պիտի տարածուի քո տակ, իսկ վրադ որդը պիտի պատի:
11 Քու փառքդ եւ տաւիղներուդ ձայնը գերեզմանը իջան. Քու տակդ զեռուններ տարածուեցան Ու որդերը քեզ կը ծածկեն։
Իջին ի դժոխս փառք քո, եւ բազում ուրախութիւնն քո. ի ներքոյ քո մէցս տարածեսցեն, եւ ի վերայ քո որդն յարկցի:

14:11: Իջի՛ն ՚ի դժոխս փառք քո, եւ բազում ուրախութիւնն քո. ՚ի ներքոյ քոյ մէ՛ցս տարածեսցեն, եւ ՚ի վերայ քո ո՛րդն յարկցի[9738]։
[9738] Օրինակ մի. Որդն յարկցեն։
11 Քո փառքը, քո մեծ ուրախութիւնը դժոխք իջան. ցեցը պիտի տարածուի քո տակ, իսկ վրադ որդը պիտի պատի:
11 Քու փառքդ եւ տաւիղներուդ ձայնը գերեզմանը իջան. Քու տակդ զեռուններ տարածուեցան Ու որդերը քեզ կը ծածկեն։
zohrab-1805▾ eastern-1994▾ western am▾
14:1114:11 В преисподнюю низвержена гордыня твоя со всем шумом твоим; под тобою подстилается червь, и черви покров твой.
14:11 κατέβη καταβαινω step down; descend δὲ δε though; while εἰς εις into; for ᾅδου αδης Hades ἡ ο the δόξα δοξα glory σου σου of you; your ἡ ο the πολλή πολυς much; many σου σου of you; your εὐφροσύνη ευφροσυνη celebration ὑποκάτω υποκατω underneath σου σου of you; your στρώσουσιν στρωννυμι spread; make a bed σῆψιν σηψις and; even τὸ ο the κατακάλυμμά κατακαλυμμα of you; your σκώληξ σκωληξ worm
14:11 הוּרַ֥ד hûrˌaḏ ירד descend שְׁאֹ֛ול šᵊʔˈôl שְׁאֹול nether world גְאֹונֶ֖ךָ ḡᵊʔônˌeḵā גָּאֹון height הֶמְיַ֣ת hemyˈaṯ הֶמְיָה sound נְבָלֶ֑יךָ nᵊvālˈeʸḵā נֵבֶל harp תַּחְתֶּ֨יךָ֙ taḥtˈeʸḵā תַּחַת under part יֻצַּ֣ע yuṣṣˈaʕ יצע spread out רִמָּ֔ה rimmˈā רִמָּה maggot וּ û וְ and מְכַסֶּ֖יךָ mᵊḵassˌeʸḵā מְכַסֶּה covering תֹּולֵעָֽה׃ tôlēʕˈā תֹּולֵעָה maggot
14:11. detracta est ad inferos superbia tua concidit cadaver tuum subter te sternetur tinea et operimentum tuum erunt vermesThy pride is brought down to hell, thy carcass is fallen down: under thee shall the moth be strewed, and worms shall be thy covering.
11. Thy pomp is brought down to hell, the noise of thy viols: the worm is spread under thee, and worms cover thee.
14:11. Your arrogance has been dragged down to Hell. Your body has fallen dead. The moths will be strewn beneath you, and the worms will be your covering.
14:11. 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.
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:

14:11 В преисподнюю низвержена гордыня твоя со всем шумом твоим; под тобою подстилается червь, и черви покров твой.
14:11
κατέβη καταβαινω step down; descend
δὲ δε though; while
εἰς εις into; for
ᾅδου αδης Hades
ο the
δόξα δοξα glory
σου σου of you; your
ο the
πολλή πολυς much; many
σου σου of you; your
εὐφροσύνη ευφροσυνη celebration
ὑποκάτω υποκατω underneath
σου σου of you; your
στρώσουσιν στρωννυμι spread; make a bed
σῆψιν σηψις and; even
τὸ ο the
κατακάλυμμά κατακαλυμμα of you; your
σκώληξ σκωληξ worm
14:11
הוּרַ֥ד hûrˌaḏ ירד descend
שְׁאֹ֛ול šᵊʔˈôl שְׁאֹול nether world
גְאֹונֶ֖ךָ ḡᵊʔônˌeḵā גָּאֹון height
הֶמְיַ֣ת hemyˈaṯ הֶמְיָה sound
נְבָלֶ֑יךָ nᵊvālˈeʸḵā נֵבֶל harp
תַּחְתֶּ֨יךָ֙ taḥtˈeʸḵā תַּחַת under part
יֻצַּ֣ע yuṣṣˈaʕ יצע spread out
רִמָּ֔ה rimmˈā רִמָּה maggot
וּ û וְ and
מְכַסֶּ֖יךָ mᵊḵassˌeʸḵā מְכַסֶּה covering
תֹּולֵעָֽה׃ tôlēʕˈā תֹּולֵעָה maggot
14:11. detracta est ad inferos superbia tua concidit cadaver tuum subter te sternetur tinea et operimentum tuum erunt vermes
Thy pride is brought down to hell, thy carcass is fallen down: under thee shall the moth be strewed, and worms shall be thy covering.
14:11. Your arrogance has been dragged down to Hell. Your body has fallen dead. The moths will be strewn beneath you, and the worms will be your covering.
14:11. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12: Пророк, со своей стороны, подтверждает удивительный для всех факт погибели царя вавилонского.

Гордыня, т. е. вся роскошь, и шум, т. е. звуки арф, какими услаждался вавилонский царь (ср. 5:12; 24:8) сошли в преисподнюю, т. е. окончательно исчезли. Сам царь, мертвый, лежит, поедаемый червями, как какая-нибудь падаль... А раньше он горел ярким блеском, как денница (по-евр. heilel от глаг. halal - блистать), т. е. как блестящая звезда Венера, которая на южном небе блестит гораздо ярче, чем у нас, и которую ассирийцы называли mustilil (блестящая звезда).

Сын зари. Утренняя заря представляется как бы матерью, рождающею эту звезду. У древних звезда служила символом царского могущества (ср. Чис 24:17); поэтому и Исаия, желая указать на высокое политическое значение вавилонского царя, прообраза антихриста, назвал его звездой.
Adam Clarke: Commentary on the Bible - 1831
14:11: Cover thee "Thy covering" - Twenty-eight MSS. (ten ancient) of Kennicott's, thirty-nine of De Rossi's, twelve editions, with the Septuagint and Vulgate, read ומכסך umechassecha, in the singular number.
Albert Barnes: Notes on the Bible - 1834
14:11: Thy pomp - Thy magnificence (see the note at Isa 5:14).
The noise of thy viols - Instruments of music were often used in their feasts; and the meaning here is, that instead of being surrounded with splendor, and the instruments of music, the monarch was now brought down to the corruption and stillness of the grave. The instrument referred to by the word 'viol' (נבל nē bel, plur. נבלים nebalı̂ ym, Greek νάβλα nabla, Latin nablium), was a stringed instrument usually with twelve strings, and played by the pecten or by the hand (see the notes and illustrations on Isa 5:12). Additional force is given by all these expressions if they are read, as Lowth reads them, as questions asked in suprise, and in a taunting manner, over the haughty king of Babylon - 'Is thy pride then brought down to the grave?' etc.
The worm - This word, in Hebrew (רמה rimmâ h), denotes a worm that is found in putrid substances Exo 16:25; Job 7:5; Job 21:26.
Is spread under thee - Is become thy couch - instead of the gorgeous couch on which thou wert accustomed to repose.
And the worm - (תולעה tô lê‛ â h) - the same word which occurs in Isa 1:18, and rendered there as "crimson" (see the note on that verse). This word is usually applied to the insect from which the crimson dye was obtained; but it is also applied to the worm which preys upon the dead Exo 16:20; Isa 66:24.
Cover thee - Instead of the splendid covering which was over thee when reposing on thy couch in thy palace. What could be more humiliating than this language? How striking the contrast between his present situation and that in which he reposed in Babylon! And yet this language is as applicable to all others as to that prond and haughty king. It is equally true of the great and mighty everywhere; of the rich, the frivolous, the beautiful, and the proud who lie on beds of down, that they will soon lie where worms shall be their couch and their covering. How ought this reflection to humble our pride! How should it lead us to be prepared for that hour when the grave shall be our bed; and when far away from the sound of the viol and the harp; from the sweet voice of friendship and the noise of Rev_elry, we shall mingle with our native dust!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:11: pomp: Isa 21:4, Isa 21:5, Isa 22:2; Job 21:11-15; Eze 26:13, Eze 32:19, Eze 32:20; Dan 5:1-4, Dan 5:25-30; Amo 6:3-7; Rev 18:11-19
the worm: Isa 66:24; Job 17:13, Job 17:14, Job 24:19, Job 24:20; Mar 9:43-48
Carl Friedrich Keil and Franz Delitzsch
14:11
"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 Is 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 איך (on which, as a catchword of the mashal, see at Is 1:21).
Geneva 1599
14:11 Thy pomp is brought down to the grave, [and] the noise of thy viols: the worm (g) is spread under thee, and the worms cover thee.
(g) Instead of your costly carpets and coverings.
John Gill
14:11 Thy pomp is brought down to the grave,.... Or "hell"; all the state and majesty in which he appeared, when sitting on the throne of his kingdom, with a glittering crown on his head, a sceptre in his hand, clad in the richest apparel, and attended by his princes and nobles with the utmost reverence and submission; all this, with much more, followed him to the regions of the dead, and there it left him; see Ps 49:17,
and the noise of thy viols; or musical instruments, even all of them, one being put for all; such as were used at festivals, and at times of joy and rejoicing, of which the Babylonians had many, and very probably were used at the feast by Belshazzar, when the city was taken, and he was slain; to which reference may be had in this place, Dan 3:5 compare with this Rev_ 18:16,
the worm is spread under thee, and the worms cover thee; who used to have rich carpets spread for him to tread upon, and stately canopies under which he sat, beds of down to lie upon, and the richest covering over him, and now, nothing but worms over him, and worms under him; or instead of being wrapped in gold and silk, and embalmed with the most precious spices, as the eastern kings used to be, he had not so much as a grave, but was cast out of that, as is after said, and so was liable to putrefaction, and to be covered with worms at once; worms in his bed, and worms in his bed clothes! See Job 21:26.
John Wesley
14:11 Thy pomp - All thy glory is buried with thee. Viols - All thy musical instruments, which were much used in Babylon, and were doubtless used in Belshazzar's solemn feasts, Dan 5:1, at which time the city was taken; to which possibly the prophet here alludes. The worm - Instead of those stately carpets upon which thou didst frequently tread.
Robert Jamieson, A. R. Fausset and David Brown
14:11 "Pomp" and music, the accompaniment of Babylon's former feastings (Is 5:12; Is 24:8), give place to the corruption and the stillness of the grave (Ezek 32:27).
worm--that is bred in putridity.
worms--properly those from which the crimson dye is obtained. Appropriate here; instead of the crimson coverlet, over thee shall be "worms." Instead of the gorgeous couch, "under thee" shall be the maggot.
The language is so framed as to apply to the Babylonian king primarily, and at the same time to shadow forth through him, the great final enemy, the man of sin, Antichrist, of Daniel, St. Paul, and St. John; he alone shall fulfil exhaustively all the lineaments here given.
14:1214:12: Զիա՞րդ անկաւ յերկնից Արուսեակն՝ որ ընդ առաւօտն ծագէր. անկա՛ւ յերկիր, խորտակեցա՛ւ՝ որ առաքէր առ ամենայն ազգս։
12 Արդ, ինչպէ՜ս երկնքից ընկաւ արուսեակը, որ ծագում էր առաւօտեան. նա, որ ուղարկւում էր բոլոր ազգերին, ընկաւ գետին ու խորտակուեց:
12 Ով առտուն ծագող Արուսեակ, Ի՜նչպէս երկնքէն ինկար Ու մինչեւ գետինը կործանեցար, Դուն որ ազգերը նկուն կ’ընէիր։
[221]Զիա՜րդ անկաւ յերկնից Արուսեակն որ ընդ առաւօտն ծագէր. անկաւ յերկիր, խորտակեցաւ` որ առաքէր առ ամենայն ազգս:

14:12: Զիա՞րդ անկաւ յերկնից Արուսեակն՝ որ ընդ առաւօտն ծագէր. անկա՛ւ յերկիր, խորտակեցա՛ւ՝ որ առաքէր առ ամենայն ազգս։
12 Արդ, ինչպէ՜ս երկնքից ընկաւ արուսեակը, որ ծագում էր առաւօտեան. նա, որ ուղարկւում էր բոլոր ազգերին, ընկաւ գետին ու խորտակուեց:
12 Ով առտուն ծագող Արուսեակ, Ի՜նչպէս երկնքէն ինկար Ու մինչեւ գետինը կործանեցար, Դուն որ ազգերը նկուն կ’ընէիր։
zohrab-1805▾ eastern-1994▾ western am▾
14:1214:12 Как упал ты с неба, денница, сын зари! разбился о землю, попиравший народы.
14:12 πῶς πως.1 how ἐξέπεσεν εκπιπτω fall out; fall off ἐκ εκ from; out of τοῦ ο the οὐρανοῦ ουρανος sky; heaven ὁ ο the ἑωσφόρος εωσφορος the πρωὶ πρωι early ἀνατέλλων ανατελλω spring up; rise συνετρίβη συντριβω fracture; smash εἰς εις into; for τὴν ο the γῆν γη earth; land ὁ ο the ἀποστέλλων αποστελλω send off / away πρὸς προς to; toward πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste
14:12 אֵ֛יךְ ʔˈêḵ אֵיךְ how נָפַ֥לְתָּ nāfˌaltā נפל fall מִ mi מִן from שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens הֵילֵ֣ל hêlˈēl הֵילֵל morning-star בֶּן־ ben- בֵּן son שָׁ֑חַר šˈāḥar שַׁחַר dawn נִגְדַּ֣עְתָּ niḡdˈaʕtā גדע cut off לָ lā לְ to † הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth חֹולֵ֖שׁ ḥôlˌēš חלשׁ defeat עַל־ ʕal- עַל upon גֹּויִֽם׃ gôyˈim גֹּוי people
14:12. quomodo cecidisti de caelo lucifer qui mane oriebaris corruisti in terram qui vulnerabas gentesHow art thou fallen from heaven, O Lucifer, who didst rise in the morning? how art thou fallen to the earth, that didst wound the nations?
12. How art thou fallen from heaven, O day star, son of the morning! how art thou cut down to the ground, which didst lay low the nations!
14:12. How is it that you have fallen from heaven, O Lucifer, who used to rise like the sun? How is it that you have fallen to the earth, you who wounded the peoples?
14:12. 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!
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:

14:12 Как упал ты с неба, денница, сын зари! разбился о землю, попиравший народы.
14:12
πῶς πως.1 how
ἐξέπεσεν εκπιπτω fall out; fall off
ἐκ εκ from; out of
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
ο the
ἑωσφόρος εωσφορος the
πρωὶ πρωι early
ἀνατέλλων ανατελλω spring up; rise
συνετρίβη συντριβω fracture; smash
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
ο the
ἀποστέλλων αποστελλω send off / away
πρὸς προς to; toward
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
14:12
אֵ֛יךְ ʔˈêḵ אֵיךְ how
נָפַ֥לְתָּ nāfˌaltā נפל fall
מִ mi מִן from
שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens
הֵילֵ֣ל hêlˈēl הֵילֵל morning-star
בֶּן־ ben- בֵּן son
שָׁ֑חַר šˈāḥar שַׁחַר dawn
נִגְדַּ֣עְתָּ niḡdˈaʕtā גדע cut off
לָ לְ to
הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
חֹולֵ֖שׁ ḥôlˌēš חלשׁ defeat
עַל־ ʕal- עַל upon
גֹּויִֽם׃ gôyˈim גֹּוי people
14:12. quomodo cecidisti de caelo lucifer qui mane oriebaris corruisti in terram qui vulnerabas gentes
How art thou fallen from heaven, O Lucifer, who didst rise in the morning? how art thou fallen to the earth, that didst wound the nations?
14:12. How is it that you have fallen from heaven, O Lucifer, who used to rise like the sun? How is it that you have fallen to the earth, you who wounded the peoples?
14:12. 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!
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:12: O Lucifer, son of the morning - The Versions in general agree in this translation, and render הילל heilel as signifying Lucifer, Φωσφωρος, the morning star, whether Jupiter or Venus; as these are both bringers of the morning light, or morning stars, annually in their turn. And although the context speaks explicitly concerning Nebuchadnezzar, yet this has been, I know not why, applied to the chief of the fallen angels, who is most incongruously denominated Lucifer, (the bringer of light!) an epithet as common to him as those of Satan and Devil. That the Holy Spirit by his prophets should call this arch-enemy of God and man the light-bringer, would be strange indeed. But the truth is, the text speaks nothing at all concerning Satan nor his fall, nor the occasion of that fall, which many divines have with great confidence deduced from this text. O how necessary it is to understand the literal meaning of Scripture, that preposterous comments may be prevented! Besides, I doubt much whether our translation be correct. הילל heilel, which we translate Lucifer, comes from ילל yalal, yell, howl, or shriek, and should be translated, "Howl, son of the morning;" and so the Syriac has understood it; and for this meaning Michaelis contends: see his reasons in Parkhurst, under הלל halal.
Albert Barnes: Notes on the Bible - 1834
14:12: How art thou fallen from heaven - A new image is presented here. It is that of the bright morning star; and a comparison of the once magnificent monarch with that beautiful star. He is now exhibited as having fallen from his place in the east to the earth. His glory is dimmed; his brightness quenched. Nothing can be more poetic and beautiful than a comparison of a magnificent monarch with the bright morning star! Nothing more striking in representing his death, than the idea of that star falling to the earth!
Lucifer - Margin, 'Day-star' (הילל hē ylē l, from הלל hâ lal, "to shine"). The word in Hebrew occurs as a noun nowhere else. In two other places Eze 21:12; Zac 11:2, it is used as a verb in the imperative mood of Hiphil, and is translated 'howl' from the verb ילל yā lal, "to howl" or "cry." Gesenius and Rosenmuller suppose that it should be so rendered here. So Noyes renders it, 'Howl, son of the morning!' But the common translation seems to be preferable. The Septuagint renders it, Ἑωσφόρος Heō sphoros, and the Vulgate, 'Lucifer, the morning star.' The Chaldee, 'How art thou fallen from high, who wert splendid among the sons of men.' There can be no doubt that the object in the eve of the prophet was the bright morning star; and his design was to compare this magnificent oriental monarch with that. The comparison of a monarch with the sun, or the other heavenly bodies, is common in the Scriptures.
Son of the morning - This is a Hebraism (see the note at Mat 1:1), and signifies that that bright star is, as it were, the production, or the offspring of morning; or that it belongs to the morning. The word 'son' often thus denotes possession, or that one thing belongs to another. The same star in one place represents the Son of God himself; Rev 21:16 : 'I am - the bright and morning star.'
Which didst weaken the nations - By thy oppressions and exactions, rendering once mighty nations feeble.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:12: How art thou fallen: Isa 13:10, Isa 34:4; Eze 28:13-17; Luk 10:18; Pe2 2:4; Rev 12:7-10
Lucifer: or, day-star, Pe2 1:19; Rev 2:28, Rev 22:16
weaken: Isa 14:4-6; Jer 50:23, Jer 51:20-24
Carl Friedrich Keil and Franz Delitzsch
14:12
"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, Jer 13:10, סעף, Ps 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 Is 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 (Ex 17:13), and with ‛al, "bringing defeat upon;" whilst the Talmud (b. Sabbath 149b) 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 (Dan 11:36; Th2 2:4), and which had met with its reward.
Geneva 1599
14:12 How art thou fallen from heaven, O (h) Lucifer, son of the morning! [how] art thou cut down to the ground, which didst weaken the nations!
(h) You who thought yourself most glorious and as it were placed in the heaven for the morning star that goes before the sun, is called Lucifer, to whom Nebuchadnezzar is compared.
John Gill
14:12 How art thou fallen from heaven,.... This is not to be understood of the fall of Satan, and the apostate angels, from their first estate, when they were cast down from heaven to hell, though there may be an allusion to it; see Lk 10:18 but the words are a continuation of the speech of the dead to the king of Babylon, wondering at it, as a thing almost incredible, that he who seemed to be so established on the throne of his kingdom, which was his heaven, that he should be deposed or fall from it. So the destruction of the Roman Pagan emperors is signified by the casting out of the dragon and his angels from heaven, Rev_ 12:7 and in like manner Rome Papal, or the Romish antichrist, will fall from his heaven of outward splendour and happiness, of honour and authority, now, possessed by him:
O Lucifer, son of the morning! alluding to the star Venus, which is the phosphorus or morning star, which ushers in the light of the morning, and shows that day is at hand; by which is meant, not Satan, who is never in Scripture called Lucifer, though he was once an angel of light, and sometimes transforms himself into one, and the good angels are called morning stars, Job 38:7 and such he and his angels once were; but the king of Babylon is intended, whose royal glory and majesty, as outshining all the rest of the kings of the earth, is expressed by those names; and which perhaps were such as he took himself, or were given him by his courtiers. The Targum is,
"how art thou fallen from on high, who was shining among the sons of men, as the star Venus among the stars.''
Jarchi, as the Talmud (c), applies it to Nebuchadnezzar; though, if any particular person is pointed at, Belshazzar is rather designed, the last of the kings of Babylon. The church of Rome, in the times of the apostles, was famous for its light and knowledge; its faith was spoken of throughout all the earth; and its bishops or pastors were bright stars, in the morning of the Gospel dispensation:
how art thou cut down to the ground; like a tall tree that is cut down, and laid along the ground, and can never rise and flourish more, to which sometimes great monarchs and monarchies are compared; see Is 10:18 and this denotes that the king of Babylon should die, not a natural, but a violent death, as Belshazzar did, with whom the Babylonish monarchy fell, and never rose more; and this is a representation of the sudden, violent, and irrecoverable ruin of the Romish antichrist, Rev_ 18:21,
which didst weaken the nations! by subduing them, taking cities and towns, plundering the inhabitants of their substance, carrying them captive, or obliging them to a yearly tribute, by which means he weakened them, and kept them under. So the Romish antichrist has got the power over many nations of the earth, and has reigned over the kings of it, and by various methods has drained them of their wealth and riches, and so greatly enfeebled them; nay, they have of themselves given their power and strength unto the beast, Rev_ 17:12. Several of the Jewish writers observe, that the word here used signifies to cast lots; and so it is used in the Misna (d), and explained in the Talmud (e); and is applied to the king of Babylon casting lots upon the nations and kingdoms whom he should go to war with, and subdue first; see Ezek 21:19. The Targum is,
"thou art cast down to the earth, who killedst the people:''
a fit description of antichrist, Rev_ 11:7.
(c) T. Bab. Cholin, fol. 89. 1. Gloss. in Pesachim, fol. 94. 1. & Chagiga, fol. 13. 1. (d) Misn. Sabbat, c. 23. 2. & Maimon. & Bartenora in ib. (e) T. Bab. Sabbat, fol. 149. 2.
John Wesley
14:12 Fallen - From the height of thy glory. Lucifer - Which properly is a bright star, that ushers in the morning; but is here metaphorically taken for the mighty king of Babylon. Son - The title of son is given in scripture not only to a person or thing begotten or produced by another, but also to any thing which is related, to it, in which sense we read of the son of a night, Jon 4:10, a son of perdition, Jn 17:12, and, which is more agreeable, to the present case, the sons of Arcturus, Job 38:32.
Robert Jamieson, A. R. Fausset and David Brown
14:12 THE JEWS ADDRESS HIM AGAIN AS A FALLEN ONCE-BRIGHT STAR. (Is 14:12-15)
Lucifer--"day star." A title truly belonging to Christ (Rev_ 22:16), "the bright and morning star," and therefore hereafter to be assumed by Antichrist. GESENIUS, however, renders the Hebrew here as in Ezek 21:12; Zech 11:2, "howl."
weaken--"prostrate"; as in Ex 17:13, "discomfit."
14:1314:13: Դու ասէիր ՚ի մտի քում. Ելի՛ց յերկինս, ՚ի վերոյ քան զաստեղս երկնից արկի՛ց զաթոռ իմ. նստա՛յց ՚ի լերինն բարձու, ՚ի վերայ լերանց բարձանց հիւսւսոյ[9739]. [9739] Ոմանք. Դու ասէիր ՚ի սրտի քում։
13 Մտքիդ մէջ ասում էիր. “Երկինք կը բարձրանամ, իմ գահը կը դնեմ երկնային աստղերից աւելի վեր. կը նստեմ բարձր լերան վրայ, հիւսիսի բարձր լեռների վրայ.
13 Դուն սրտիդ մէջ ըսած էիր.‘Երկինք պիտի ելլեմ Ու իմ աթոռս Աստուծոյ աստղերէն վեր պիտի բարձրացնեմ Եւ ժողովի լեռը, հիւսիսի քովերը պիտի բնակիմ
Դու ասէիր ի մտի քում. Ելից յերկինս, ի վերոյ քան զաստեղս [222]երկնից արկից`` զաթոռ իմ. նստայց ի լերինն [223]բարձու, ի վերայ լերանց բարձանց`` հիւսիսոյ:

14:13: Դու ասէիր ՚ի մտի քում. Ելի՛ց յերկինս, ՚ի վերոյ քան զաստեղս երկնից արկի՛ց զաթոռ իմ. նստա՛յց ՚ի լերինն բարձու, ՚ի վերայ լերանց բարձանց հիւսւսոյ[9739].
[9739] Ոմանք. Դու ասէիր ՚ի սրտի քում։
13 Մտքիդ մէջ ասում էիր. “Երկինք կը բարձրանամ, իմ գահը կը դնեմ երկնային աստղերից աւելի վեր. կը նստեմ բարձր լերան վրայ, հիւսիսի բարձր լեռների վրայ.
13 Դուն սրտիդ մէջ ըսած էիր.‘Երկինք պիտի ելլեմ Ու իմ աթոռս Աստուծոյ աստղերէն վեր պիտի բարձրացնեմ Եւ ժողովի լեռը, հիւսիսի քովերը պիտի բնակիմ
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14:1314:13 А говорил в сердце своем:
14:13 σὺ συ you δὲ δε though; while εἶπας επω say; speak ἐν εν in τῇ ο the διανοίᾳ διανοια mind; intention σου σου of you; your εἰς εις into; for τὸν ο the οὐρανὸν ουρανος sky; heaven ἀναβήσομαι αναβαινω step up; ascend ἐπάνω επανω upon; above τῶν ο the ἄστρων αστρον constellation τοῦ ο the οὐρανοῦ ουρανος sky; heaven θήσω τιθημι put; make τὸν ο the θρόνον θρονος throne μου μου of me; mine καθιῶ καθιζω sit down; seat ἐν εν in ὄρει ορος mountain; mount ὑψηλῷ υψηλος high; lofty ἐπὶ επι in; on τὰ ο the ὄρη ορος mountain; mount τὰ ο the ὑψηλὰ υψηλος high; lofty τὰ ο the πρὸς προς to; toward βορρᾶν βορρας north wind
14:13 וְ wᵊ וְ and אַתָּ֞ה ʔattˈā אַתָּה you אָמַ֤רְתָּ ʔāmˈartā אמר say בִֽ vˈi בְּ in לְבָבְךָ֙ lᵊvāvᵊḵˌā לֵבָב heart הַ ha הַ the שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens אֶֽעֱלֶ֔ה ʔˈeʕᵉlˈeh עלה ascend מִ mi מִן from מַּ֥עַל mmˌaʕal מַעַל top לְ lᵊ לְ to כֹֽוכְבֵי־ ḵˈôḵᵊvê- כֹּוכָב star אֵ֖ל ʔˌēl אֵל god אָרִ֣ים ʔārˈîm רום be high כִּסְאִ֑י kisʔˈî כִּסֵּא seat וְ wᵊ וְ and אֵשֵׁ֥ב ʔēšˌēv ישׁב sit בְּ bᵊ בְּ in הַר־ har- הַר mountain מֹועֵ֖ד môʕˌēḏ מֹועֵד appointment בְּ bᵊ בְּ in יַרְכְּתֵ֥י yarkᵊṯˌê יַרְכָּה backside צָפֹֽון׃ ṣāfˈôn צָפֹון north
14:13. qui dicebas in corde tuo in caelum conscendam super astra Dei exaltabo solium meum sedebo in monte testamenti in lateribus aquilonisAnd thou saidst in thy heart: I will ascend into heaven, I will exalt my throne above the stars of God, I will sit in the mountain of the covenant, in the sides of the north.
13. And thou saidst in thine 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:
14:13. And you said in your heart: ‘I will climb up to heaven. I will exalt my throne above the stars of God. I will be enthroned upon the mountain of the covenant, on the northern parts.
14:13. 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:
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:

14:13 А говорил в сердце своем: <<взойду на небо, выше звезд Божиих вознесу престол мой и сяду на гор{е} в сонме богов, на краю севера;
14:13
σὺ συ you
δὲ δε though; while
εἶπας επω say; speak
ἐν εν in
τῇ ο the
διανοίᾳ διανοια mind; intention
σου σου of you; your
εἰς εις into; for
τὸν ο the
οὐρανὸν ουρανος sky; heaven
ἀναβήσομαι αναβαινω step up; ascend
ἐπάνω επανω upon; above
τῶν ο the
ἄστρων αστρον constellation
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
θήσω τιθημι put; make
τὸν ο the
θρόνον θρονος throne
μου μου of me; mine
καθιῶ καθιζω sit down; seat
ἐν εν in
ὄρει ορος mountain; mount
ὑψηλῷ υψηλος high; lofty
ἐπὶ επι in; on
τὰ ο the
ὄρη ορος mountain; mount
τὰ ο the
ὑψηλὰ υψηλος high; lofty
τὰ ο the
πρὸς προς to; toward
βορρᾶν βορρας north wind
14:13
וְ wᵊ וְ and
אַתָּ֞ה ʔattˈā אַתָּה you
אָמַ֤רְתָּ ʔāmˈartā אמר say
בִֽ vˈi בְּ in
לְבָבְךָ֙ lᵊvāvᵊḵˌā לֵבָב heart
הַ ha הַ the
שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens
אֶֽעֱלֶ֔ה ʔˈeʕᵉlˈeh עלה ascend
מִ mi מִן from
מַּ֥עַל mmˌaʕal מַעַל top
לְ lᵊ לְ to
כֹֽוכְבֵי־ ḵˈôḵᵊvê- כֹּוכָב star
אֵ֖ל ʔˌēl אֵל god
אָרִ֣ים ʔārˈîm רום be high
כִּסְאִ֑י kisʔˈî כִּסֵּא seat
וְ wᵊ וְ and
אֵשֵׁ֥ב ʔēšˌēv ישׁב sit
בְּ bᵊ בְּ in
הַר־ har- הַר mountain
מֹועֵ֖ד môʕˌēḏ מֹועֵד appointment
בְּ bᵊ בְּ in
יַרְכְּתֵ֥י yarkᵊṯˌê יַרְכָּה backside
צָפֹֽון׃ ṣāfˈôn צָפֹון north
14:13. qui dicebas in corde tuo in caelum conscendam super astra Dei exaltabo solium meum sedebo in monte testamenti in lateribus aquilonis
And thou saidst in thy heart: I will ascend into heaven, I will exalt my throne above the stars of God, I will sit in the mountain of the covenant, in the sides of the north.
14:13. And you said in your heart: ‘I will climb up to heaven. I will exalt my throne above the stars of God. I will be enthroned upon the mountain of the covenant, on the northern parts.
14:13. 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:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14: А говорил в сердце своем, т. е. размышлял, мечтал.

Взойду на небо. Царь вавилонский мог мечтать о таком же апофеозе, какой устраивали себе египетские фараоны и - впоследствии - некоторые из римских императоров, (ср. Дан 4:22, 29).

...выше звезд Божиих. Древние представляли себе небо как бы потолком, по наружной стороне которого утверждены звезды, освещающие землю, а над этим потолком, в высших сферах, стоял, по их пониманию, престол Божий. Туда же, в эти недоступные взору человеческому пространства, и хотел бы вознестись вавилонский владыка.

Сяду на горе, в сонме богов, - с евр. "сяду на горе собрания" (behar moed). [В славянском переводе с греческого 70-и сказано: ...на небо взыду, выше звезд небесных поставлю престол мой, сяду на горе высоце, на горах высоких, яже к северу. Прим ред. ]. Почти все народы древности верили, что боги их пребывают на самых высоких горах. Так, греки и римляне смотрели на Олимп, Атлас и Иду как на местопребывание своих богов. Известно также, что и древние ассирийцы считали гору Аралу местом рождения и пребывания богов и эту гору имел ввиду царь ассирийский Тиглат-Пилезер II, который в одной из своих надписей хвалился тем, что его священническая фамилия призвана к пребывание в "доме горы стран мира (Eharsagkurkurra)". У пророка Иезекииля Бог говорит царю Тирскому: "Ты был на святой горе Божией, ходил среди огнистых камней" (Иез 28:14);). В частности, у древнейших обитателей Вавилонии, переселившихся сюда около 2500: л. до Р. Х., мы встречаем воззрения на Бога как на Единую могучую личность. Они выражаются, напр., так: Бог дал, Бог правит, Бог есть Бог. (Делич. Библия и Вавилон изд. Суворина 1906, с. 65) Там, в клинописных памятниках, за 3000: лет до Р. Х. уже встречается упоминание о Всевышнем.
Adam Clarke: Commentary on the Bible - 1831
14:13: I will ascend into heaven - I will get the empire of the whole world. I will exalt my throne above the stars of God - above the Israelites, who are here termed the stars of God. So the Targum of Jonathan, and R. D. Kimchi. This chapter speaks not of the ambition and fall of Satan, but of the pride, arrogance, and fall of Nebuchadnezzar.
The mount of the congregation "The mount of the Divine Presence" - It appears plainly from Exo 25:22, and Exo 29:42, Exo 29:43, where God appoints the place of meeting with Moses, and promises to meet with him before the ark to commune with him, and to speak unto him; and to meet the children of Israel at the door of the tabernacle; that the tabernacle, and afterwards the door of the tabernacle, and Mount Zion, (or Moriah, which is reckoned a part of Mount Zion), whereon it stood, was called the tabernacle, and the mount of convention or of appointment; not from the people's assembling there to perform the services of their religion, (which is what our translation expresses by calling it the tabernacle of the congregation), but because God appointed that for the place where he himself would meet with Moses, and commune with him, and would meet with the people. Therefore הר מועד har moed, the "mountain of the assembly," or אהל מועד ohel moed, the "tabernacle of the assembly," means the place appointed by God, where he would present himself; agreeably to which I have rendered it in this place, the mount of the Divine Presence.
Albert Barnes: Notes on the Bible - 1834
14:13: For thou hast said in thine heart - It was thy purpose or design.
I will ascend into heaven - Nothing could more strikingly show the arrogance of the monarch of Babylon than this impious design. The meaning is, that he intended to set himself up as supreme; he designed that all should pay homage to him; be did not intend to acknowledge the authority of God. It is not to be understood literally; but it means that he intended "not" to acknowledge any superior either in heaven or earth, but designed that himself and his laws should be regarded as supreme.
Above the stars of God - The stars which God has made. This expression is equivalent to the former that he would ascend into heaven.
I will sit also upon the mount of the congregation - The word rendered 'congregation' מועד mô‛ ê d from יעד yâ‛ ad "to fix, appoint"), properly means a fixed or definite time; then an "appointed" place of meeting; then a meeting itself; an assembly, a congregation. What is referred to here it is difficult to determine. The Septuagint renders it, 'On a high mountain, on the lofty regions which lie to the north.' The Chaldee, 'I will sit in the mount of covenant, in the regions of the north.' Grotius supposes that when the king of Babylon said he would ascend into heaven, he meant the land of Judea, which was called heaven because it was dedicated to God; that when he said be would ascend above the stars, he meant to denote those 'who were learned in the law;' that by the 'mount of the congregation,' he meant mount Moriah where was the temple; and that by the 'side of the north,' he meant mount Zion, which, he says, was on the north of Jerusalem. It is remarkable that the usually accurate Grotius should have fallen into this error, as mount Zion was not on the north of Jerusalem, but was south of mount Moriah. Vitringa defends the same interpretation in the main, but supposes that by the 'mount of the congregation' is meant mount Zion, and by 'the sides of the north;' is meant mount Moriah lying north of Zion. He supposes that mount Zion is called 'the mount of the congregation,' not because the congregation of Israel assembled there, but because it was the "appointed place" where God met his people, or where he manifested himself to them, and appeals to the following places where the word which is here lrcndered 'congregation' is applied, in various forms, to the manifestation which God thus made Exo 25:22; Exo 29:42-43; Psa 74:8. So Lowth supposes that it refers to the place where God promised to meet with his people Exo 25:22; Exo 29:42-43, and to commune with them, and translates it 'the mount of the divine presence.' But to this interpretation there are great objections:
(1) The terms here employed 'the mount of the congregation,' 'the sides of the north,' are not elsewhere applied to mount Zion, and to mount Moriah.
(2) It does not correspond with the evident design of the king of Babylon. His object was not to make himself master of Zion and Moriah, but it was to exalt himself above the stars; to be elevated above all inferior beings; and to be above the gods.
(3) It is a most forced and unnatural interpretation to call the land of Judea 'heaven,' to speak of it as being 'above the stars of God,' or as 'above the heights of the clouds;' and it is clear that the king of Babylon had a much higher ambition, and much more arrogant pretensions, than the conquest of what to him would be the comparatively limited province of Judea.
However important that land appeared to the Jews as their country and their home; or however important it was as the place of the solemnities of the true religion, yet we are to remember that it had no such consequence in the eyes of the king of Babylon. He had no belief in the truth of the Jewish religion, and all Judea compared with his other vast domains would appear to be a very unimportant province. It is evident, therefore, I think, that the king of Babylon did not refer here to Judea, or to Zion. The leading idea of his heart, which ought to guide our interpretation, was, that he designed "to ascend in authority over all inferior beings, and to be like the Most High." We are to remember that Babylon was a city of idolatry; and it is most probable that by 'the mount of the congregation, in the sides of the north,' there is reference to a belief pRev_alent in Babylon that the gods had their residence on some mountain of the north.
This was a common opinion among the ancients. The Hindus call that mountain "Meru;" the Persians, who are followers of Zoroaster, "Al Bordsch;" the Arabs, "Kafe;" and the Greeks, "Olympus." The common opinion was that this mountain was in the center of the world, but the Hindoos speak of it as to the north of themselves in the Himalaya regions; the followers of Zoroaster in the mountains of Caucasus, lying to the north of their country; and the Greeks speak of Olympus, the highest mountain north of them in Thessaly. The Hindoo belief is thus referred to by Ward: 'In the book of Karma-Vipaka, it is said that the heavenly Vishnu, Brahma, and Siva, are upon the three peaks of the mountain Su-Meru, and that at the foot of this mountain are the heavens of twenty-one other gods.' ("View of the History, Literature, and Religion of the Hindoos," vol. i. p. 13.) So Wilford, in a Treatise on the mountain Caucasus, in the "Asiatic Researches," vol. vi. p. 488, says, 'The Hindoos regard the mountain Meru as the dwelling-place of the gods.
In the Puranas it is said, that upon the mountain Meru there is eternal day, for a space of fourteen degrees around the mountain Su-Meru, and consequently eternal night for the same space on the opposite side; so the Hindoos are constrained to admit that Su-Meru is directly upon the top of the shadow of the earth, and that from the earth to that peak there is a vast cone-formed hill, dense as other earthly bodies, but invisible, impalpable, and impassable by mortals. On the side of this hill are various abodes, which, the higher one ascends, become the more beautiful, and which are made the dwellings of the blessed, according to the degrees of their desert. God and the most exalted of the divine beings have their abodes on the sides of the north, and on the top of this mountain.' According to the Zendavesta, the Al Bordsch is the oldest and the highest of the mountains; upon that is the throne of Ormuzd, and the assemblage of the heavenly spirits (Feruer; see Rosenmuller, "Alterthumskunde," vol. i. pp. 154-157).
Thus in Babylon, some of the mountains north in Armenia may have been supposed to be the special dwelling-place of the gods. Such a mountain would "appear" to be under the north pole, and the constellations would seem to Rev_olve around it. It is not improbable that the Aurora Borealis, playing often as it does in the north with special magnificence, might have contributed to the belief that this was the special abode of the gods. Unable to account - as indeed all moderns are - for these special and magnificent lights in the north, it accorded with the poetic and mythological fancy of the ancients to suppose that they were designed to play around, and to adorn the habitation of the gods. This disposition to make the mountains of the north the seat of the gods, may have arisen also in part from the fact that the country on the north of Babylon was a volcanic region, and that the light emitted from volcanoes was an appropriate manifestation of the glory of superior invisible beings. 'On the borders of the Caspian (Sea), in the country around the Bakir, there is a tract called The Field of Fire, which continually emits inflammable gas, while springs of naphtha and petroleum occur in the same vicinity, as also mud volcanoes.
In the chain of Elburs, to the south of this sea, is a lofty mountain, which, according to Morier, sometimes emits smoke, and at the base of which there are several craters where sulphur and saltpetre are procured in sufficient abundance to be used in commerce.' (Lyell's Geology, vol. i. p. 297.) We find some trades of these ideas in the Scriptures. The north is often mentioned as the seat of the whirlwind, the storm, and especially as the residence of the cherubim. Thus in Ezekiel's vision of the cherubim, the whole magnificent scene is represented as coming from the north - as if the appropriate abode of the cherubim:
'I looked, and lo! a whirlwind from the north
Came sweeping onward, a vast cloud that rolled
In volumes, charged with gleaming fire, along,
And east its splendors all around.
Brow from within shone forth, what seemed the glow
Of gold and silver molten in the flame,
And in the midst thereof the form expressed,
As of a fourfold living thing - a shape
That yet contained the semblance of a man.'
Eze 1:4-5, trans. in Marsh's Herder.
Thus, in Eze 28:14, Tyre is said to be 'the anointed cherub that covereth,' and to have been 'upon the holy mountain of God,' or "the gods" - evidently meaning, not Zion, but some mountain in the vicinity of Eden (see Isa 14:13). Thus also, in Zac 6:1-8, four chariots are represented as coming out of the mountains, the first chariot with red horses, the second with black horses, the third with white horses, and the fourth with bay horses. The horses that have gone through the earth are Isa 14:8 represented as going to the "north" as their place of rest. These passages, particularly the one from Ezekiel, show that the northern regions were regarded as the seat of striking and special manifestations of the divine glory (compare Job 23:9, note; Job 37:22, note). And it is probable that, in the view of the Babylonians, the northern mountains of Armenia, that seemed to be near the north pole, around which the constellations Rev_olved, and that appeared to be surmounted and encompassed by the splendid light of the Aurora Borealis, were regarded as the special place where the gods held their assemblies, and from where their power went forth through the nations. Over all their power it was the intention of the king of Babylon to ascend, and even to rise above the stars that performed their Rev_olutions around the seats of the gods in the north; to be "supreme" in that assembly of the gods, and to be regarded there as the supreme and incontrollable director of even all the gods. It is probable, says Mitford ("Life of Milton," vol. i. p. 73), that from this scarcely intelligible hint Milton threw up his palace for his fallen angels: thus:
At length into the limits of the north
They came, and Satan to his royal seat,
High on a hill, far blazing as a mount
Raised on a mount, with pyramids and towers,
From diamond quarries hewn, and rocks of gold.
The palace of great Lucifer, so call
That structure in the dialect of men
Interpreted; which not long after he
Affecting an equality with God,
In imitation of that mount, whereon
Messiah was declared in sight of heaven,
The mountain of the congregation called, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:13: thou: Isa 47:7-10; Eze 27:3, Eze 28:2, Eze 29:3; Dan 4:30, Dan 4:31; Zep 2:15; Rev 18:7, Rev 18:8
I will ascend: Eze 28:9, Eze 28:12-16; Dan 8:10-12
the mount: Isa 2:2; Psa 48:2
Carl Friedrich Keil and Franz Delitzsch
14:13
"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 veattah, just as in Is 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 Ps 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.). ירכתים (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 Ps 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 Ps 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.
Geneva 1599
14:13 For thou hast said in thy 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 (i) north:
(i) Meaning, Jerusalem of which the temple was of the north side, (Ps 48:2).
John Gill
14:13 For thou hast said in thine heart,.... Which shows the pride and haughtiness that were in his heart; and were the cause and reason of his fall, for pride goes before a fall; it was the cause of the fall of angels, and of Adam, and of many kings and kingdoms; see Prov 16:18 with this compare Rev_ 18:7,
I will ascend into heaven; be above all men, rule over the whole world; and so the Targum.
"I will ascend on high;''
unless by it is meant the temple at Jerusalem, where Jehovah dwelt, an emblem of heaven, to which sense the following clauses incline; and so the Romish antichrist sits in the temple of God, and on his throne as if he was God, Th2 2:4.
I will exalt my throne above the stars of God; which he has made and set in the heavens, and preserves; meaning either the angels, Job 38:7 or rather the kings and princes of the earth, over whom he placed himself, having subdued them under him. It may be applied to ecclesiastical persons, pastors, and bishops of churches, compared to stars, Rev_ 1:20 the third part of which the dragon drew with his tail, Rev_ 12:4 and over whom the bishop of Rome has usurped an universal dominion. The Targum is,
"over the people of God I will put the throne of my kingdom;''
notoriously true of the man of sin:
I will sit also upon the mount of the congregation, in the sides of the north: that is, as some think, in the temple where the tribes of Israel gathered together for worship, which was built upon Mount Zion; which, as Kimchi says, lay north of Jerusalem; see Ps 48:2 so the tabernacle is often called the tabernacle of the congregation; but, as Cocceius and Vitringa observe, Mount Zion was not to the north, but to the south of Jerusalem; wherefore not that mount, but Mount Moriah, which was to the north of Mount Zion, is designed; however, not Babylon is here meant, as R. Joseph Kimchi thought; called, as he supposes, "the mount of the congregation", because all the world were gathered thither to the king of Babylon; and a "mount", because a strong city; and said to be "in the sides of the north", because it lay north east to the continent; but, as one observes, he had no need to boast of sitting there, where he was already. Jarchi thinks the last clause refers to the north side of the altar, in the court, where the sacrifice was killed, Lev 1:11 and may point at the seat of the Romish antichrist, and the sacerdotal power usurped by him, to offer sacrifice for the sins of men, particularly the bloodless sacrifice of the Mass.
John Wesley
14:13 I - I will advance myself above the state of a weak man. Above - Above all other kings and potentates; or, above the most eminent persons of God's church. North - This is added as a more exact description of the place of the temple; it stood upon mount Moriah, which was northward from the hill of Zion strictly so called.
Robert Jamieson, A. R. Fausset and David Brown
14:13 above . . . God--In Dan 8:10, "stars" express earthly potentates. "The stars" are often also used to express heavenly principalities (Job 38:7).
mount of the congregation--the place of solemn meeting between God and His people in the temple at Jerusalem. In Dan 11:37, and Th2 2:4, this is attributed to Antichrist.
sides of the north--namely, the sides of Mount Moriah on which the temple was built; north of Mount Zion (Ps 48:2). However, the parallelism supports the notion that the Babylonian king expresses himself according to his own, and not Jewish opinions (so in Is 10:10) thus "mount of the congregation" will mean the northern mountain (perhaps in Armenia) fabled by the Babylonians to be the common meeting-place of their gods. "Both sides" imply the angle in which the sides meet; and so the expression comes to mean "the extreme parts of the north." So the Hindus place the Meru, the dwelling-place of their gods, in the north, in the Himalayan mountains. So the Greeks, in the northern Olympus. The Persian followers of Zoroaster put the Ai-bordsch in the Caucasus north of them. The allusion to the stars harmonizes with this; namely, that those near the North Pole, the region of the aurora borealis (compare see on Job 23:9; Job 37:22) [MAURER, Septuagint, Syriac].
14:1414:14: ելից ՚ի վե՛ր քան զամպս, եղէ՛ց նմանօղ Բարձրելոյն։
14 կը բարձրանամ ամպերից էլ վեր, կը նմանուեմ Բարձրեալին”:
14 Ամպերու բարձրութիւններուն վրայ պիտի ելլեմ, Բարձրելոյն պիտի նմանիմ’։
ելից ի վեր քան զամպս, եղէց նմանօղ Բարձրելոյն:

14:14: ելից ՚ի վե՛ր քան զամպս, եղէ՛ց նմանօղ Բարձրելոյն։
14 կը բարձրանամ ամպերից էլ վեր, կը նմանուեմ Բարձրեալին”:
14 Ամպերու բարձրութիւններուն վրայ պիտի ելլեմ, Բարձրելոյն պիտի նմանիմ’։
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14:1414:14 взойду на высоты облачные, буду подобен Всевышнему>>.
14:14 ἀναβήσομαι αναβαινω step up; ascend ἐπάνω επανω upon; above τῶν ο the νεφελῶν νεφελη cloud ἔσομαι ειμι be ὅμοιος ομοιος like; similar to τῷ ο the ὑψίστῳ υψιστος highest; most high
14:14 אֶעֱלֶ֖ה ʔeʕᵉlˌeh עלה ascend עַל־ ʕal- עַל upon בָּ֣מֳתֵי bˈāmᵒṯê בָּמָה high place עָ֑ב ʕˈāv עָב cloud אֶדַּמֶּ֖ה ʔeddammˌeh דמה be like לְ lᵊ לְ to עֶלְיֹֽון׃ ʕelyˈôn עֶלְיֹון upper
14:14. ascendam super altitudinem nubium ero similis AltissimoI will ascend above the height of the clouds, I will be like the most High.
14. I will ascend above the heights of the clouds; I will be like the Most High.
14:14. I will ascend above the tops of the clouds. I will be like the Most High.’
14:14. I will ascend above the heights of the clouds; I will be like the most High.
I will ascend above the heights of the clouds; I will be like the most High:

14:14 взойду на высоты облачные, буду подобен Всевышнему>>.
14:14
ἀναβήσομαι αναβαινω step up; ascend
ἐπάνω επανω upon; above
τῶν ο the
νεφελῶν νεφελη cloud
ἔσομαι ειμι be
ὅμοιος ομοιος like; similar to
τῷ ο the
ὑψίστῳ υψιστος highest; most high
14:14
אֶעֱלֶ֖ה ʔeʕᵉlˌeh עלה ascend
עַל־ ʕal- עַל upon
בָּ֣מֳתֵי bˈāmᵒṯê בָּמָה high place
עָ֑ב ʕˈāv עָב cloud
אֶדַּמֶּ֖ה ʔeddammˌeh דמה be like
לְ lᵊ לְ to
עֶלְיֹֽון׃ ʕelyˈôn עֶלְיֹון upper
14:14. ascendam super altitudinem nubium ero similis Altissimo
I will ascend above the height of the clouds, I will be like the most High.
14:14. I will ascend above the tops of the clouds. I will be like the Most High.’
14:14. I will ascend above the heights of the clouds; I will be like the most High.
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Albert Barnes: Notes on the Bible - 1834
14:14: I will be like the Most High - There is a remarkable resemblance between this language and that used in Th2 2:4, in regard to antichrist: 'He, as God, sitteth in the temple of God, showing himself that he is God.' And this similarity is the more remarkable, because antichrist is represented, in Rev 17:4-5, as seated in babylon - the spiritual seat of arrogance, oppression, and pride. Probably Paul had the passage in Isaiah in his eye when he penned the description of antichrist.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:14: ascend: Isa 37:23, Isa 37:24
I will be: Isa 47:8; Gen 3:5; Th2 2:4
John Gill
14:14 I will ascend above the heights of the clouds,.... Which are the chariots of God, and in which he rides, and so this proud monarch affected to be as he; perhaps some reference is had to the cloud in which Jehovah dwelt in the temple. The Targum is,
"I will ascend above all people,''
compared to clouds for their multitude. In the mystical sense, the true ministers of the word may be meant, so called for their height, motion, swiftness, and fulness of Gospel doctrine, compared to rain; see Is 5:6.
I will be like the most High; so Satan affected to be, and this was the bait he laid for our first parents, and with which they were taken; and nothing less than deity could satisfy some ambitious princes, as Caligula, and others; and this was what the Babylonish monarch aspired to, and ordered to be ascribed to him, and be regarded as such, either while living, or at least after death, which was what had been done to many Heathen princes. So antichrist is represented as showing himself to be God, Th2 2:4 by calling and suffering himself to be called God; by assuming all power in heaven and in earth; taking upon him to depose kings and dispose of kingdoms at pleasure; dispensing with the laws of God, and making new ones; absolving men from their oaths, pardoning their sins, setting up himself as infallible, as the sole interpreter of Scripture, and judge of controversies. The Targum is,
"I will he higher than them all;''
than the kings of the earth, and all other bishops.
John Wesley
14:14 Like - In the uncontrolableness of my power, and the universal extent of my dominion.
Robert Jamieson, A. R. Fausset and David Brown
14:14 clouds--rather, "the cloud," singular. Perhaps there is a reference to the cloud, the symbol of the divine presence (Is 4:5; Ex 13:21). So this tallies with Th2 2:4, "above all that is called God"; as here "above . . . the cloud"; and as the Shekinah-cloud was connected with the temple, there follows, "he as God sitteth in the temple of God," answering to "I will be like the Most High" here. Moreover, Rev_ 17:4-5, represents Antichrist as seated in BABYLON, to which city, literal and spiritual, Isaiah refers here.
14:1514:15: Արդ՝ ահաւադիկ ՚ի դժո՛խս իջցես եւ ՚ի հիմունս երկրի[9740]։ [9740] Ոմանք. Արդ՝ աւադիկ։
15 Բայց ահաւասիկ դժոխք ես իջնելու եւ երկրի խորքերը:
15 Բայց ահա դժոխքը կ’իջնես, գուբին խորունկ տեղերը։
Արդ ահաւադիկ ի դժոխս իջցես [224]եւ ի հիմունս երկրի:

14:15: Արդ՝ ահաւադիկ ՚ի դժո՛խս իջցես եւ ՚ի հիմունս երկրի[9740]։
[9740] Ոմանք. Արդ՝ աւադիկ։
15 Բայց ահաւասիկ դժոխք ես իջնելու եւ երկրի խորքերը:
15 Բայց ահա դժոխքը կ’իջնես, գուբին խորունկ տեղերը։
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14:1514:15 Но ты низвержен в ад, в глубины преисподней.
14:15 νῦν νυν now; present δὲ δε though; while εἰς εις into; for ᾅδου αδης Hades καταβήσῃ καταβαινω step down; descend καὶ και and; even εἰς εις into; for τὰ ο the θεμέλια θεμελιος foundation τῆς ο the γῆς γη earth; land
14:15 אַ֧ךְ ʔˈaḵ אַךְ only אֶל־ ʔel- אֶל to שְׁאֹ֛ול šᵊʔˈôl שְׁאֹול nether world תּוּרָ֖ד tûrˌāḏ ירד descend אֶל־ ʔel- אֶל to יַרְכְּתֵי־ yarkᵊṯê- יַרְכָּה backside בֹֽור׃ vˈôr בֹּור cistern
14:15. verumtamen ad infernum detraheris in profundum laciBut yet thou shalt be brought down to hell, into the depth of the pit.
15. Yet thou shalt be brought down to hell, to the uttermost parts of the pit.
14:15. Yet truly, you shall be dragged down to Hell, into the depths of the pit.
14:15. Yet thou shalt be brought down to hell, to the sides of the pit.
Yet thou shalt be brought down to hell, to the sides of the pit:

14:15 Но ты низвержен в ад, в глубины преисподней.
14:15
νῦν νυν now; present
δὲ δε though; while
εἰς εις into; for
ᾅδου αδης Hades
καταβήσῃ καταβαινω step down; descend
καὶ και and; even
εἰς εις into; for
τὰ ο the
θεμέλια θεμελιος foundation
τῆς ο the
γῆς γη earth; land
14:15
אַ֧ךְ ʔˈaḵ אַךְ only
אֶל־ ʔel- אֶל to
שְׁאֹ֛ול šᵊʔˈôl שְׁאֹול nether world
תּוּרָ֖ד tûrˌāḏ ירד descend
אֶל־ ʔel- אֶל to
יַרְכְּתֵי־ yarkᵊṯê- יַרְכָּה backside
בֹֽור׃ vˈôr בֹּור cistern
14:15. verumtamen ad infernum detraheris in profundum laci
But yet thou shalt be brought down to hell, into the depth of the pit.
15. Yet thou shalt be brought down to hell, to the uttermost parts of the pit.
14:15. Yet truly, you shall be dragged down to Hell, into the depths of the pit.
14:15. Yet thou shalt be brought down to hell, to the sides of the pit.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Вместо того, чтобы попасть на гору богов, царь вавилонский низвержен в шеол (см. ст. 9-й).

В глубине преисподней - собст.: "в глубь ямы". Очевидно, ад и яма (могила) - для пророка понятия подобозначащие. Вероятно, древние евреи представляли себе могилу как бы дорогою в шеол: где кончалась могила, там открывался вход в шеол.
Albert Barnes: Notes on the Bible - 1834
14:15: Yet thou shalt be brought down to hell - Hebrew, 'To sheol' (compare Isa 14:9).
To the sides of the pit - The word 'pit,' here, is evidently synonymous with "hell" or "hades," represented as a deep, dark region under ground. The dead were often buried in caves, and the descent was often dark and dreary, to the vaults where they reposed. Hence, it is always represented as going down; or, as the "inferior" regions. The 'sides of the pit' here stand opposed to the 'sides of the north.' He had sought to "ascend" to the one; he should be "brought down" to the other. The reference here is, doubtless, to the land of shades; to the dark and dismal regions where the departed dead are supposed to dwell - to "sheol." So the parallelism proves. But the image or figure is taken from the custom of burying, where, in a deep natural cavern, or a sepulchre excavated from a rock, the dead were ranged around the "sides" of the cavern in niches or recesses excavated for that purpose (see the note at Isa 14:9).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:15: thou: Isa 14:3-11; Eze 28:8, Eze 28:9; Mat 11:23; Act 12:22, Act 12:23; Rev 19:20
to the: Eze 32:23
John Gill
14:15 Yet thou shalt be brought down to hell,.... Into a very low and miserable condition; see Mt 11:23 instead of ascending to heaven: or "to the grave"; though, inasmuch as afterwards a burial is denied him, the word may be taken for the infernal pit, and so is, as much as can be, opposed to heaven; and this will be true of antichrist, when the beast and false prophet will be cast alive into the lake of fire, Rev_ 19:20,
to the sides of the pit; instead of being on the mount of the congregation in the sides of the north; another word for hell, the pit of corruption, and the bottomless pit. The Targum is,
"to the ends of the lake of the house of perdition;''
the place of everlasting destruction.
Robert Jamieson, A. R. Fausset and David Brown
14:15 to hell--to Sheol (Is 14:6), thou who hast said, "I will ascend into heaven" (Mt 11:23).
sides of the pit--antithetical to the "sides of the north" (Is 14:13). Thus the reference is to the sides of the sepulcher round which the dead were arranged in niches. But MAURER here, as in Is 14:13, translates, "the extreme," or innermost parts of the sepulchre: as in Ezek 32:23 (compare 1Kings 24:3).
14:1614:16: Որք տեսանիցեն զքեզ՝ զարմասցին ՚ի վերայ քո եւ ասասցեն. Այս այն ա՛յր է որ զայրացուցանէր զերկիր, շարժէր զթագաւորս.
16 Ովքեր տեսնեն քեզ, պիտի զարմանան քեզ վրայ եւ ասեն. “Սա այն մարդն է, որ ահաբեկում էր երկիրը, ցնցում թագաւորներին,
16 Քեզ տեսնողները քու վրադ պիտի զարմանան Ու քեզի նայելով պիտի ըսեն.‘Աս այն մարդն է, որ երկիրը կը սարսէր, Թագաւորութիւնները կը դողացնէր
Որք տեսանիցեն զքեզ` զարմասցին ի վերայ քո եւ ասասցեն. Այս ա՞յն այր է որ զայրացուցանէր զերկիր, շարժէր զթագաւորս:

14:16: Որք տեսանիցեն զքեզ՝ զարմասցին ՚ի վերայ քո եւ ասասցեն. Այս այն ա՛յր է որ զայրացուցանէր զերկիր, շարժէր զթագաւորս.
16 Ովքեր տեսնեն քեզ, պիտի զարմանան քեզ վրայ եւ ասեն. “Սա այն մարդն է, որ ահաբեկում էր երկիրը, ցնցում թագաւորներին,
16 Քեզ տեսնողները քու վրադ պիտի զարմանան Ու քեզի նայելով պիտի ըսեն.‘Աս այն մարդն է, որ երկիրը կը սարսէր, Թագաւորութիւնները կը դողացնէր
zohrab-1805▾ eastern-1994▾ western am▾
14:1614:16 Видящие тебя всматриваются в тебя, размышляют о тебе:
14:16 οἱ ο the ἰδόντες οραω view; see σε σε.1 you θαυμάσουσιν θαυμαζω wonder ἐπὶ επι in; on σοὶ σοι you καὶ και and; even ἐροῦσιν ερεω.1 state; mentioned οὗτος ουτος this; he ὁ ο the ἄνθρωπος ανθρωπος person; human ὁ ο the παροξύνων παροξυνω goad; irritate τὴν ο the γῆν γη earth; land σείων σειω shake βασιλεῖς βασιλευς monarch; king
14:16 רֹאֶ֨יךָ֙ rōʔˈeʸḵā ראה see אֵלֶ֣יךָ ʔēlˈeʸḵā אֶל to יַשְׁגִּ֔יחוּ yašgˈîḥû שׁגח gaze אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to יִתְבֹּונָ֑נוּ yiṯbônˈānû בין understand הֲ hᵃ הֲ [interrogative] זֶ֤ה zˈeh זֶה this הָ hā הַ the אִישׁ֙ ʔîš אִישׁ man מַרְגִּ֣יז margˈîz רגז quake הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth מַרְעִ֖ישׁ marʕˌîš רעשׁ quake מַמְלָכֹֽות׃ mamlāḵˈôṯ מַמְלָכָה kingdom
14:16. qui te viderint ad te inclinabuntur teque prospicient numquid iste est vir qui conturbavit terram qui concussit regnaThey that shall see thee, shall turn toward thee, and behold thee. Is this the man that troubled the earth, that shook kingdoms,
16. They that see thee shall narrowly look upon thee, they shall consider thee, , Is this the man that made the earth to tremble, that did shake kingdoms;
14:16. Those who see you, will lean toward you, and will gaze upon you, saying: ‘Could this be the man who disturbed the earth, who shook kingdoms,
14:16. 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;
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:

14:16 Видящие тебя всматриваются в тебя, размышляют о тебе: <<тот ли это человек, который колебал землю, потрясал царства,
14:16
οἱ ο the
ἰδόντες οραω view; see
σε σε.1 you
θαυμάσουσιν θαυμαζω wonder
ἐπὶ επι in; on
σοὶ σοι you
καὶ και and; even
ἐροῦσιν ερεω.1 state; mentioned
οὗτος ουτος this; he
ο the
ἄνθρωπος ανθρωπος person; human
ο the
παροξύνων παροξυνω goad; irritate
τὴν ο the
γῆν γη earth; land
σείων σειω shake
βασιλεῖς βασιλευς monarch; king
14:16
רֹאֶ֨יךָ֙ rōʔˈeʸḵā ראה see
אֵלֶ֣יךָ ʔēlˈeʸḵā אֶל to
יַשְׁגִּ֔יחוּ yašgˈîḥû שׁגח gaze
אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to
יִתְבֹּונָ֑נוּ yiṯbônˈānû בין understand
הֲ hᵃ הֲ [interrogative]
זֶ֤ה zˈeh זֶה this
הָ הַ the
אִישׁ֙ ʔîš אִישׁ man
מַרְגִּ֣יז margˈîz רגז quake
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
מַרְעִ֖ישׁ marʕˌîš רעשׁ quake
מַמְלָכֹֽות׃ mamlāḵˈôṯ מַמְלָכָה kingdom
14:16. qui te viderint ad te inclinabuntur teque prospicient numquid iste est vir qui conturbavit terram qui concussit regna
They that shall see thee, shall turn toward thee, and behold thee. Is this the man that troubled the earth, that shook kingdoms,
14:16. Those who see you, will lean toward you, and will gaze upon you, saying: ‘Could this be the man who disturbed the earth, who shook kingdoms,
14:16. 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;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17: Видящие тебя, т. е. люди, пережившие царя вавилонского и имеющие возможность обсуждать положение вещей, создавшееся после гибели этого царя.

Всматриваются - ходят поглядеть на твой труп.

Вселенную - это гипербола, указывающая на высокое значение царя вавилонского в Азии и отчасти в Африке (Европа оставалась вне сферы его влияния).

Не отпускал домой. Персидские цари, как известно, разрешали пленникам возвращаться на родину, а вавилонский не хотел дать такого разрешения.
Albert Barnes: Notes on the Bible - 1834
14:16: They that see thee - That is, after thou art dead. The scene here changes, and the prophet introduces those who would contemplate the body of the king of Babylon after he should be slain - the passers-by arrested with astonishment, that one so proud and haughty was at last slain, and cast out among the common dead Isa 14:19.
Shall narrowly look upon thee - To be certain that they were not deceived. This denotes great astonishment, as if they could scarcely credit the testimony of their senses. It also expresses insult and contempt. They ask whether it is possible that one who so recently shook the kingdoms of the earth should now lie east out as unworthy of a burial.
That made the earth to tremble - That agitated the world by his ambition.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:16: shall narrowly: Psa 58:10, Psa 58:11, Psa 64:9
Is this: Isa 14:4, Isa 14:5; Psa 52:7; Jer 50:23, Jer 51:20-23
Carl Friedrich Keil and Franz Delitzsch
14:16
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 Is 14:17 must refer, according to a constructio ad sensum, to the world as changed into a wilderness (midbâr). Pâthach, to open, namely locks and fetters; here, with baithâh, it is equivalent to releasing or letting go (syn. shillēach, Jer 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.
Geneva 1599
14:16 They that see thee shall narrowly (k) look upon thee, [and] consider thee, [saying, Is] this the man that made the earth to tremble, that shook kingdoms;
(k) In marvelling at you.
John Gill
14:16 They that see thee,.... These are the words of the dead, speaking of the living, who when they should see the carcass of the king of Babylon lying on the ground,
shall narrowly look upon thee, and consider thee; whether it is he or not, not knowing at first sight who he was, the alteration being so great; he that was but just now on his throne of glory, with all the ensigns of majesty about him, and on him, now cast to the earth, deprived of life, besmeared with blood, and so disfigured as scarcely to be known; these phrases are used to express the great change made in him, and in his state and condition:
saying; scarce believing what they saw, and as wondering at the sudden and strange alteration, and yet in an insulting manner:
Is this the man that made the earth to tremble: the inhabitants of it, when they heard of his coming against them, with his numerous and conquering army, dreading that he would do to them as he had done to others, destroy their cities, rob them of their substance, put them to the sword, or carry them captive, or make them tributary:
that did shake kingdoms; depose their kings, and set up others; alter their constitution, change their form of government, and added their kingdoms to his own.
Robert Jamieson, A. R. Fausset and David Brown
14:16 THE PASSERS-BY CONTEMPLATE WITH ASTONISHMENT THE BODY OF THE KING OF BABYLON CAST OUT, INSTEAD OF LYING IN A SPLENDID MAUSOLEUM, AND CAN HARDLY BELIEVE THEIR SENSES THAT IT IS HE. (Is 14:16-20)
narrowly look--to be certain they are not mistaken.
consider--"meditate upon" [HORSLEY].
14:1714:17: որ առնէր զամենայն տիեզերս աւերակ, եւ քակէ՛ր զքաղաքս նոցա. գերեաց գերեդարձ ո՛չ արար։
17 աւերակ էր դարձնում աշխարհներ, քանդում նրանց քաղաքները, գերիներին չէր թողնում վերադառնալ”:
17 Աշխարհս անապատ կը դարձնէր, Անոր քաղաքները աւերակ կ’ընէր Ու իր գերիները տուներնին չէր ղրկեր’։
որ առնէր զամենայն տիեզերս աւերակ, եւ քակէր զքաղաքս նոցա. գերեաց գերեդարձ ոչ արար:

14:17: որ առնէր զամենայն տիեզերս աւերակ, եւ քակէ՛ր զքաղաքս նոցա. գերեաց գերեդարձ ո՛չ արար։
17 աւերակ էր դարձնում աշխարհներ, քանդում նրանց քաղաքները, գերիներին չէր թողնում վերադառնալ”:
17 Աշխարհս անապատ կը դարձնէր, Անոր քաղաքները աւերակ կ’ընէր Ու իր գերիները տուներնին չէր ղրկեր’։
zohrab-1805▾ eastern-1994▾ western am▾
14:1714:17 вселенную сделал пустынею и разрушал города ее, пленников своих не отпускал домой?>>.
14:17 ὁ ο the θεὶς τιθημι put; make τὴν ο the οἰκουμένην οικουμενη habitat ὅλην ολος whole; wholly ἔρημον ερημος lonesome; wilderness καὶ και and; even τὰς ο the πόλεις πολις city καθεῖλεν καθαιρεω take down; demolish τοὺς ο the ἐν εν in ἐπαγωγῇ επαγωγη not ἔλυσεν λυω let loose; untie
14:17 שָׂ֥ם śˌām שׂים put תֵּבֵ֛ל tēvˈēl תֵּבֵל world כַּ ka כְּ as † הַ the מִּדְבָּ֖ר mmiḏbˌār מִדְבָּר desert וְ wᵊ וְ and עָרָ֣יו ʕārˈāʸw עִיר town הָרָ֑ס hārˈās הרס tear down אֲסִירָ֖יו ʔᵃsîrˌāʸw אָסִיר prisoner לֹא־ lō- לֹא not פָ֥תַח fˌāṯaḥ פתח open בָּֽיְתָה׃ bˈāyᵊṯā בַּיִת house
14:17. qui posuit orbem desertum et urbes eius destruxit vinctis eius non aperuit carceremThat made the world a wilderness, and destroyed the cities thereof, that opened not the prison to his prisoners?
17. that made the world as a wilderness, and overthrew the cities thereof; that let not loose his prisoners to their home?
14:17. who made the world into a desert and destroyed its cities, who would not even open a prison for his prisoners?’ ”
14:17. [That] made the world as a wilderness, and destroyed the cities thereof; [that] opened not the house of his prisoners?
made the world as a wilderness, and destroyed the cities thereof; [that] opened not the house of his prisoners:

14:17 вселенную сделал пустынею и разрушал города ее, пленников своих не отпускал домой?>>.
14:17
ο the
θεὶς τιθημι put; make
τὴν ο the
οἰκουμένην οικουμενη habitat
ὅλην ολος whole; wholly
ἔρημον ερημος lonesome; wilderness
καὶ και and; even
τὰς ο the
πόλεις πολις city
καθεῖλεν καθαιρεω take down; demolish
τοὺς ο the
ἐν εν in
ἐπαγωγῇ επαγωγη not
ἔλυσεν λυω let loose; untie
14:17
שָׂ֥ם śˌām שׂים put
תֵּבֵ֛ל tēvˈēl תֵּבֵל world
כַּ ka כְּ as
הַ the
מִּדְבָּ֖ר mmiḏbˌār מִדְבָּר desert
וְ wᵊ וְ and
עָרָ֣יו ʕārˈāʸw עִיר town
הָרָ֑ס hārˈās הרס tear down
אֲסִירָ֖יו ʔᵃsîrˌāʸw אָסִיר prisoner
לֹא־ lō- לֹא not
פָ֥תַח fˌāṯaḥ פתח open
בָּֽיְתָה׃ bˈāyᵊṯā בַּיִת house
14:17. qui posuit orbem desertum et urbes eius destruxit vinctis eius non aperuit carcerem
That made the world a wilderness, and destroyed the cities thereof, that opened not the prison to his prisoners?
14:17. who made the world into a desert and destroyed its cities, who would not even open a prison for his prisoners?’ ”
14:17. [That] made the world as a wilderness, and destroyed the cities thereof; [that] opened not the house of his prisoners?
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Albert Barnes: Notes on the Bible - 1834
14:17: That made the world as a wilderness - That made cities and kingdoms desolate.
That opened not the house of his prisoners - This is a description of his oppression and cruelty. Of course many prisoners would be taken in war. Instead of giving them liberty, he threw them into prison and kept them there. This may be rendered, 'his prisoners he did not release that they might return home' (see the Margin). The Chaldee renders it, 'To his prisoners he did not open the door.' The sense is substantially the same. The idea is, that he was cruel and oppressive. He threw his captives into dungeons, and found pleasure in retaining them there.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:17: made: Isa 13:19-22, Isa 64:10; Eze 6:14; Joe 2:3; Zep 2:13, Zep 2:14
opened not the house of his prisoners: or, did not let his prisoners loose homewards, Isa 45:13, Isa 58:6; Ch2 28:8-15; Ezr 1:2-4
Geneva 1599
14:17 [That] made the world as a wilderness, and destroyed its cities; [that] opened not (l) the house of his prisoners?
(l) To set them free, noting his cruelty.
John Gill
14:17 That made the world as a wilderness,.... Both by destroying the inhabitants of it, and by laying waste cities, towns, villages, fields, vineyards, gardens, and all places improved and cultivated, wherever he came, as it follows:
and destroyed the cities thereof; as the Assyrian kings had done, some of which are mentioned in Is 10:9,
that opened not the house of his prisoners; the prison house, in, which they were held; or,
"the gate to his prisoners,''
as the Targum; or rather the words may be rendered, "that opened not to his prisoners", that they might go "home"; or as De Dieu, in short, yet fully, expresses it, "that did not dismiss his prisoners home"; he not only cruelly and inhumanly put many to the sword, but such as surrendered, and were taken captives, he detained them in prison, and would not loose their bonds, but let them die there; which was an instance of great cruelty and inhumanity.
John Wesley
14:17 Cried not - Whereby he signifies both his irresistible power, and his continued cruelty.
Robert Jamieson, A. R. Fausset and David Brown
14:17 opened not . . . house . . . prisoners--But MAURER, as Margin, "Did not let his captives loose homewards."
14:1814:18: Ամենայն թագաւորք ազգաց ննջեցին պատուո՛վ. այր իւրաքանչիւր ՚ի տան իւրում.
18 Բոլոր ազգերի թագաւորները պատուով ննջեցին՝ ամէն մէկն իր տանը,
18 Ազգերուն բոլոր թագաւորները Ամէն մէկը պատուով իր տանը մէջ կը պառկի։
Ամենայն թագաւորք ազգաց ննջեցին պատուով` այր իւրաքանչիւր ի տան իւրում:

14:18: Ամենայն թագաւորք ազգաց ննջեցին պատուո՛վ. այր իւրաքանչիւր ՚ի տան իւրում.
18 Բոլոր ազգերի թագաւորները պատուով ննջեցին՝ ամէն մէկն իր տանը,
18 Ազգերուն բոլոր թագաւորները Ամէն մէկը պատուով իր տանը մէջ կը պառկի։
zohrab-1805▾ eastern-1994▾ western am▾
14:1814:18 Все цари народов, все лежат с честью, каждый в своей усыпальнице;
14:18 πάντες πας all; every οἱ ο the βασιλεῖς βασιλευς monarch; king τῶν ο the ἐθνῶν εθνος nation; caste ἐκοιμήθησαν κοιμαω doze; fall asleep ἐν εν in τιμῇ τιμη honor; value ἄνθρωπος ανθρωπος person; human ἐν εν in τῷ ο the οἴκῳ οικος home; household αὐτοῦ αυτος he; him
14:18 כָּל־ kol- כֹּל whole מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king גֹויִ֖ם ḡôyˌim גֹּוי people כֻּלָּ֑ם kullˈām כֹּל whole שָׁכְב֥וּ šāḵᵊvˌû שׁכב lie down בְ vᵊ בְּ in כָבֹ֖וד ḵāvˌôḏ כָּבֹוד weight אִ֥ישׁ ʔˌîš אִישׁ man בְּ bᵊ בְּ in בֵיתֹֽו׃ vêṯˈô בַּיִת house
14:18. omnes reges gentium universi dormierunt in gloria vir in domo suaAll the kings of the nations have all of them slept in glory, every one in his own house.
18. All the kings of the nations, all of them, sleep in glory, every one in his own house.
14:18. All the kings of the nations throughout the whole world have slept in glory, each man in his own house.
14:18. All the kings of the nations, [even] all of them, lie in glory, every one in his own house.
All the kings of the nations, [even] all of them, lie in glory, every one in his own house:

14:18 Все цари народов, все лежат с честью, каждый в своей усыпальнице;
14:18
πάντες πας all; every
οἱ ο the
βασιλεῖς βασιλευς monarch; king
τῶν ο the
ἐθνῶν εθνος nation; caste
ἐκοιμήθησαν κοιμαω doze; fall asleep
ἐν εν in
τιμῇ τιμη honor; value
ἄνθρωπος ανθρωπος person; human
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
αὐτοῦ αυτος he; him
14:18
כָּל־ kol- כֹּל whole
מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king
גֹויִ֖ם ḡôyˌim גֹּוי people
כֻּלָּ֑ם kullˈām כֹּל whole
שָׁכְב֥וּ šāḵᵊvˌû שׁכב lie down
בְ vᵊ בְּ in
כָבֹ֖וד ḵāvˌôḏ כָּבֹוד weight
אִ֥ישׁ ʔˌîš אִישׁ man
בְּ bᵊ בְּ in
בֵיתֹֽו׃ vêṯˈô בַּיִת house
14:18. omnes reges gentium universi dormierunt in gloria vir in domo sua
All the kings of the nations have all of them slept in glory, every one in his own house.
14:18. All the kings of the nations throughout the whole world have slept in glory, each man in his own house.
14:18. All the kings of the nations, [even] all of them, lie in glory, every one in his own house.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19: Все цари - гипербола.

В своей усыпальнице. Быть похороненным в заранее приготовленной могиле - это, по воззрению древних, было в высшей степени почетно (4: Цар 21:18; ср. 2: Пар 33:20). Египтяне и персы делали для своих умерших гробницы, более великолепные и прочные, чем дома для живых.

Повержен вне гробницы. Лишение погребения было бесчестием (3: Цар 13:24), а в особенности позорно было царю лишиться царского погребения (2: Пар 21:20). Гробница, может быть, приготовленная себе царем вавилонским, осталась пустой и его труп брошен на земле, как презренная ветвь, т. е. никуда негодный сломанный сучок дерева.

Как одежда убитых, т. е. как запачканная кровью и проткнутая мечом или копьем. Такую одежду победители не берут с собою, а оставляют лежать на месте боя.

Каменные рвы - т. е. хорошие, выложенные внутри камнем гробницы или могилы, какие устраивались, напр., в Палестине, где камня было много.

Некоторые из новейших критиков слова: которых опускают, относят к следующему стиху и переводят так: "с теми, кого (честно) погребают в каменных могилах, ты, попираемый (ногами проходящих) труп, не соединишься".
Albert Barnes: Notes on the Bible - 1834
14:18: All the kings of the nations - That is, this is the common way in which the kings are buried.
Lie in glory - They lie in a magnificent mausoleum; they are surrounded with splendor even in their tombs. It is well known that vast sums of money were expended to rear magnificent mausoleums as the burial place of kings. With this design, probably, the pyramids of Egypt were reared; and the temple of Bel in Babylon, we are told, was employed for this purpose. Josephus says that vast quantities of money were buried in the sepulchre of David. The kings of Israel were buried in a royal burying place on Mount Zion Ch2 21:20; Ch2 35:24; Neh 3:16. For a description of the sepulchre of David, and of sepulchres in general, "see" Calmet's "Dict." Art. "Sepulchre" (compare Ezek. 32.)
Every one in his own house - In a sepulchre constructed for himself. It was usual for kings to have a splendid tomb constructed for themselves.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:18: all of: Isa 22:16; Ch2 24:16, Ch2 24:25; Ecc 6:3; Eze 32:18-32
house: Job 30:23; Ecc 12:5
Carl Friedrich Keil and Franz Delitzsch
14:18
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 Num 15:24; Prov 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 (mūbâs, part. hoph. of būs, conculcare). They do not even think him worth throwing into a hole along with the rest of the corpses.
John Gill
14:18 All the kings of the nations,.... Of other nations, besides those he governed, and even of those whom he had subdued, at least their ancestors, the greatest part of them however; for the word "all" does not always signify every individual, though by the repetition of it, it here bids fair for such a sense, there being but very few, or scarce any exceptions to this observation; for, on some account or another, both good and bad kings are interred in great state:
even all of them lie in glory; in rich tombs and stately monuments, erected for the honour of them; and where they "sleep", as the word signifies, with their fathers, their ancestors, and are at rest, in the state of the dead, where they will continue to the resurrection:
everyone in his own house; or grave, see Job 30:23 the same with his long home, Eccles 12:5 or the house of his world: in reference to which, the Targum paraphrases it by the same phrase here; and though their graves were not in their dwelling houses or palaces, yet often near them, and in their own country, and were what had been erected, or caused to be erected by them, in their lifetime.
John Wesley
14:18 All - That is, other things most commonly do. Lie - Are buried in their own sepulchres, having stately monuments erected to their memory.
Robert Jamieson, A. R. Fausset and David Brown
14:18 All--that is, This is the usual practice.
in glory--in a grand mausoleum.
house--that is, "sepulchre," as in Eccles 12:5; "grave" (Is 14:19). To be excluded from the family sepulcher was a mark of infamy (Is 34:3; Jer 22:19; 3Kings 13:22; 2Chron 21:20; 2Chron 24:25; 2Chron 28:27).
14:1914:19: եւ դու անկցի՛ս ՚ի վերայ լերանց իբրեւ զմեռեալ. գարշելի՛ ՚ի մէջ բազում դիականց կոտորելոց սրով՝ իջելոց ՚ի դժոխս։ Իբրեւ զձորձս արեամբ թաթաւեալ որ ո՛չ իցէ սուրբ[9741]. [9741] Ոմանք. ՚Ի մէջ դիականց։
19 իսկ դու պիտի ընկնես լերան վրայ՝ իբրեւ մեռել գարշելի՝ սրակոտոր բազում դիակների մէջ, որոնք դժոխք են իջնելու: Ինչպէս արնաթաթախ անմաքուր ձորձը, այնպէս էլ դու չպիտի մաքրուես,
19 Բայց դուն գարշելի ընձիւղի մը պէս, Գուբի քարերուն մէջ իջնող, Սուրով խոցուած մեռելներուն հանդերձին պէս, Ոտքի տակ կոխուած դիակի պէս Քու գերեզմանէդ դուրս նետուեցար։
եւ դու [225]անկցիս ի վերայ լերանց իբրեւ զմեռեալ, գարշելի ի մէջ բազում դիականց կոտորելոց սրով` իջելոց ի դժոխս. իբրեւ զձորձս արեամբ թաթաւեալ որ ոչ իցէ սուրբ:

14:19: եւ դու անկցի՛ս ՚ի վերայ լերանց իբրեւ զմեռեալ. գարշելի՛ ՚ի մէջ բազում դիականց կոտորելոց սրով՝ իջելոց ՚ի դժոխս։ Իբրեւ զձորձս արեամբ թաթաւեալ որ ո՛չ իցէ սուրբ[9741].
[9741] Ոմանք. ՚Ի մէջ դիականց։
19 իսկ դու պիտի ընկնես լերան վրայ՝ իբրեւ մեռել գարշելի՝ սրակոտոր բազում դիակների մէջ, որոնք դժոխք են իջնելու: Ինչպէս արնաթաթախ անմաքուր ձորձը, այնպէս էլ դու չպիտի մաքրուես,
19 Բայց դուն գարշելի ընձիւղի մը պէս, Գուբի քարերուն մէջ իջնող, Սուրով խոցուած մեռելներուն հանդերձին պէս, Ոտքի տակ կոխուած դիակի պէս Քու գերեզմանէդ դուրս նետուեցար։
zohrab-1805▾ eastern-1994▾ western am▾
14:1914:19 а ты повержен вне гробницы своей, как презренная ветвь, как одежда убитых, сраженных мечом, которых опускают в каменные рвы, ты, как попираемый труп,
14:19 σὺ συ you δὲ δε though; while ῥιφήσῃ ριπτω fling; disperse ἐν εν in τοῖς ο the ὄρεσιν ορος mountain; mount ὡς ως.1 as; how νεκρὸς νεκρος dead ἐβδελυγμένος βδελυσσω abominate; loathsome μετὰ μετα with; amid πολλῶν πολυς much; many τεθνηκότων θνησκω die; departed ἐκκεκεντημένων εκκεντεω pierce μαχαίραις μαχαιρα short sword καταβαινόντων καταβαινω step down; descend εἰς εις into; for ᾅδου αδης Hades ὃν ος who; what τρόπον τροπος manner; by means ἱμάτιον ιματιον clothing; clothes ἐν εν in αἵματι αιμα blood; bloodstreams πεφυρμένον φυρομαι not ἔσται ειμι be καθαρόν καθαρος clean; clear
14:19 וְ wᵊ וְ and אַתָּ֞ה ʔattˈā אַתָּה you הָשְׁלַ֤כְתָּ hošlˈaḵtā שׁלך throw מִֽ mˈi מִן from קִּבְרְךָ֙ qqivrᵊḵˌā קֶבֶר grave כְּ kᵊ כְּ as נֵ֣צֶר nˈēṣer נֵצֶר shoot נִתְעָ֔ב niṯʕˈāv תעב be abhorrent לְב֥וּשׁ lᵊvˌûš לְבוּשׁ clothing הֲרֻגִ֖ים hᵃruḡˌîm הרג kill מְטֹ֣עֲנֵי mᵊṭˈōʕᵃnê טען pierce חָ֑רֶב ḥˈārev חֶרֶב dagger יֹורְדֵ֥י yôrᵊḏˌê ירד descend אֶל־ ʔel- אֶל to אַבְנֵי־ ʔavnê- אֶבֶן stone בֹ֖ור vˌôr בֹּור cistern כְּ kᵊ כְּ as פֶ֥גֶר fˌeḡer פֶּגֶר corpse מוּבָֽס׃ mûvˈās בוס tread down
14:19. tu autem proiectus es de sepulchro tuo quasi stirps inutilis pollutus et obvolutus qui interfecti sunt gladio et descenderunt ad fundamenta laci quasi cadaver putridumBut thou art cast out of thy grave, as an unprofitable branch defiled, and wrapped up among them that were slain by the sword, and art gone down to the bottom of the pit, as a rotten carcass.
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 carcase trodden under foot.
14:19. But you have been rejected from your grave, like a useless polluted plant, and you have been bound up with those who were slain by the sword, and who descended to the bottom of the pit, like a rotting carcass.
14:19. 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.
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:

14:19 а ты повержен вне гробницы своей, как презренная ветвь, как одежда убитых, сраженных мечом, которых опускают в каменные рвы, ты, как попираемый труп,
14:19
σὺ συ you
δὲ δε though; while
ῥιφήσῃ ριπτω fling; disperse
ἐν εν in
τοῖς ο the
ὄρεσιν ορος mountain; mount
ὡς ως.1 as; how
νεκρὸς νεκρος dead
ἐβδελυγμένος βδελυσσω abominate; loathsome
μετὰ μετα with; amid
πολλῶν πολυς much; many
τεθνηκότων θνησκω die; departed
ἐκκεκεντημένων εκκεντεω pierce
μαχαίραις μαχαιρα short sword
καταβαινόντων καταβαινω step down; descend
εἰς εις into; for
ᾅδου αδης Hades
ὃν ος who; what
τρόπον τροπος manner; by means
ἱμάτιον ιματιον clothing; clothes
ἐν εν in
αἵματι αιμα blood; bloodstreams
πεφυρμένον φυρομαι not
ἔσται ειμι be
καθαρόν καθαρος clean; clear
14:19
וְ wᵊ וְ and
אַתָּ֞ה ʔattˈā אַתָּה you
הָשְׁלַ֤כְתָּ hošlˈaḵtā שׁלך throw
מִֽ mˈi מִן from
קִּבְרְךָ֙ qqivrᵊḵˌā קֶבֶר grave
כְּ kᵊ כְּ as
נֵ֣צֶר nˈēṣer נֵצֶר shoot
נִתְעָ֔ב niṯʕˈāv תעב be abhorrent
לְב֥וּשׁ lᵊvˌûš לְבוּשׁ clothing
הֲרֻגִ֖ים hᵃruḡˌîm הרג kill
מְטֹ֣עֲנֵי mᵊṭˈōʕᵃnê טען pierce
חָ֑רֶב ḥˈārev חֶרֶב dagger
יֹורְדֵ֥י yôrᵊḏˌê ירד descend
אֶל־ ʔel- אֶל to
אַבְנֵי־ ʔavnê- אֶבֶן stone
בֹ֖ור vˌôr בֹּור cistern
כְּ kᵊ כְּ as
פֶ֥גֶר fˌeḡer פֶּגֶר corpse
מוּבָֽס׃ mûvˈās בוס tread down
14:19. tu autem proiectus es de sepulchro tuo quasi stirps inutilis pollutus et obvolutus qui interfecti sunt gladio et descenderunt ad fundamenta laci quasi cadaver putridum
But thou art cast out of thy grave, as an unprofitable branch defiled, and wrapped up among them that were slain by the sword, and art gone down to the bottom of the pit, as a rotten carcass.
14:19. But you have been rejected from your grave, like a useless polluted plant, and you have been bound up with those who were slain by the sword, and who descended to the bottom of the pit, like a rotting carcass.
14:19. 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.
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Adam Clarke: Commentary on the Bible - 1831
14:19: Like an abominable branch "Like the tree abominated" - That is, as an object of abomination and detestation; such as the tree is on which a malefactor has been hanged. "It is written," saith St. Paul, Gal 3:13, "Cursed is every man that hangeth on a tree," from Deu 21:23. The Jews therefore held also as accursed and polluted the tree itself on which a malefactor had been executed, or on which he had been hanged after having been put to death by stoning. "Non suspendunt super arbore, quae radicibus solo adhaereat; sed super ligno eradicato, ut ne sit excisio molesta: nam lignum, super quo fuit aliquis suspensus, cum suspendioso sepelitur; ne maneat illi malum nomen, et dicant homines, Istud est lignum, in quo suspensus est ille, ὁ δεινα . Sic lapis, quo aliquis fuit lapidatus; et gladius, quo fuit occisus is qui est occisus; et sudarium sive mantile, quo fuit aliquis strangulates; omnia haec cum iis, qui perierunt, sepeliuntur." Maimonides, apud Casaub. in Baron. Exercitat. 16. An. 34, Numbers 134. "Cum itaque homo suspensu maximae esset abominationi - Judaei quoque prae caeteris abominabantur lignum quo fuerat suspensus, ita ut illud quoque terra tegerent, tanquam rem abominabilem. Unde interpres Chaldaeus haec verba transtulit כחט טמור kechat temir, sicut virgultum absconditum, sive sepultum." Kalinski, Vaticinta Observationibus Illustrata, p. 342.
"The Jews never hang any malefactor upon a tree that is growing in the earth, but upon a post fixed in the ground, that it might never be said, 'That is the tree on which such a one was hanged;' for custom required that the tree should be buried with the malefactor. In like manner the stone by which a criminal was stoned to death, or the sword by which he was beheaded, or the napkin or handkerchief by which he was strangled, should be buried with him in the same grave." "For as the hanged man was considered the greatest abomination, so the very post or wood on which he was hanged was deemed a most abominable thing, and therefore buried under the earth."
Agreeably to which Theodoret, Hist. Ecc 1:17, Ecc 1:18, in his account of the finding of the cross by Helena, says, "That the three crosses were buried in the earth near the place of our Lord's sepulcher." And this circumstance seems to confirm the relation of the discovery of the cross of Christ. The crosses were found where the custom required they should be buried.
The raiment of those that are slain "Clothed with the slain" - Thirty-five MSS., (ten ancient), and three editions, have the word fully written, לבוש lebush. It is not a noun, but the participle passive; thrown out among the common slain and covered with the dead bodies. So Ecc 1:11, the earth-worm is said to be his bedcovering. This reading is confirmed by two ancient MSS. in my own collection.
Albert Barnes: Notes on the Bible - 1834
14:19: But thou art cast out of thy grave - Thou art not buried like other kings in a magnificent sepulchre, but art cast out like the common dead. This was a mark of the highest infamy (see Isa 34:3; Eze 29:5; Jer 22:19). Nothing was considered more disgraceful than to be denied the privileges of an honorable burial (see the note at Isa 53:9). On the fulfillment of this prophecy, see the note at Isa 14:20.
As an abominable branch - (נתעב כנצר kenê tser nı̂ te'ā b). The Septuagint renders this, 'And thou shalt be cast upon the mountains as a dead body that is abominable, with many dead that are slain by the sword, descending to Hades.' The Chaldee, 'And thou shalt be cast out of thy sepulchre as a branch that is hid.' Lowth supposes that by 'abominable branch' there is allusion to a tree on which a malefactor was hanged, that was regarded as detestable, and cursed. But there are obvious objections to this interpretation. One is, that the word "branch (netser)" is never applied to a tree. It means "a shoot, a slip, a scion" (note, Isa 11:1). Another objection is, that there seems here to be no necessary allusion to such a tree; or to anything that would lead to it. Jerome says, that the word "netser" denotes a shoot or sucker that starts up at the root of a plant or tree, and that is useless to the farmer, and which he therefore cuts off. So, says he, the king of Babylon shall be cast off - as the farmer throws away the useless sucker. This is probably the correct idea. The word "abominable" means, therefore, not only that which is "useless," but indicates that the shoot or sucker is "troublesome" to the farmer. It is an object that he "hates," and which he gets clear of as soon as possible. So the king of Babylon would be cast out as useless, hateful, abominable; to be thrown away, as the noxious shoot is, as unfit for use, and unworthy to be preserved.
As the raiment of those that are slain - As a garment that is all defiled with gore, and that is cast away and left to rot. The garments of those slain in battle, covered with blood and dirt, would be cast away as polluted and worthless, and so would be the king of Babylon. Among the Hebrews such garments were regarded with special abhorrence (Rosenmuller); perhaps from the dread which they had of touching a dead body, and of course of anything that was found on a dead body.
Thrust through with a sword - That is, the slain thrust through. The effect of this was to pollute the garment with blood, and to render it useless.
That go down to the stones of the pit - The 'pit' here means the grave or sepulchre Isa 14:15. The phrase 'stones of the pit,' conveys the idea that the grave or sepulchre was usually either excavated from the solid rock, or constructed of stones. The idea is simply, that those who were slain with the sword were buried in the usual manner, though their bloody garments defiled were cast away. But the king of Babylon should not have even the honor of such a burial as was given to those who fell in battle.
As a carcase trodden under foot - Unburied; as the body of a brute that is exposed to the air, and denied the honor of a sepulchre.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:19: thou: The prophet having briefly set forth, in the beginning of this chapter, the deliverance of Judah from captivity, in consequence of the destruction of Babylon, then introduces this triumphant song, the beauties of which are excellently illustrated by Bp. Lowth. Kg1 21:19, Kg1 21:24; Kg2 9:25, Kg2 9:34-36; Jer 8:1, Jer 8:2, Jer 16:6, Jer 22:19
go: Jer 41:7, Jer 41:9; Eze 32:23
Geneva 1599
14:19 But thou art (m) 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.
(m) You were not buried in the sepulchre of your fathers, your tyranny was so abhorred.
John Gill
14:19 But thou art cast out of thy grave,.... Or rather "from" it (d); that is, he was not suffered to be put into it, or to have a burial, as the following words show, at least not to be laid in the grave designed for him; though the Jews (e), who apply this to Nebuchadnezzar, have a fabulous story that he was taken out of his grave by his son, to confirm this prophecy; and which their commentators, Aben Ezra, Jarchi, Kimchi, and Abendana, tell in this manner: that when Nebuchadnezzar was driven from men, and was with the beasts of the field for seven years, the people made his son Evilmerodach king; but when Nebuchadnezzar came to his right mind, and returned to his palace at Babylon, and found his son upon the throne, he put him in prison, where he lay till Nebuchadnezzar died, when the people took him out to make him king; but he refused to be king, saying, he did not believe his father was dead; and that if he should come again, as before, and find him, he would kill him; upon which they took him out of his grave, to show him that he was dead: but the sense here is not that the king of Babylon should be taken out of his grave, after he was laid in it, but that he should be hindered from being put into it; which very likely was the case of Belshazzar.
Like an abominable branch; cut off from a tree as useless and hurtful, and cast upon the ground, where it lies and rots, and is good for nothing, neither for fuel, nor anything else, but is neglected and despised of all:
and as the raiment of those that are slain; in battle, which being rolled in blood, nobody cares to take up and wear, nor even touch; for such persons were accounted unclean by the ceremonial law, and by the touch of them uncleanness was contracted; and perhaps with a view to this the simile is used, to express the very mean and abject condition this monarch should be in:
thrust through with a sword; which was added for explanation sake, to show in which way the persons were slain whose raiment is referred to; the clothes of such being stained with blood, when those that died by other means might not have their raiment so defiled. The word (f) rendered "thrust through", is only used in this place, and in Gen 45:17 where it is rendered "lade", or put on a burden; but, as the several Jewish commentators before mentioned observe (g), in the Arabic language it signifies to pierce or thrust through with sword or spear, and so it is used in the Arabic version of Jn 19:34,
that go down to the stones of the pit; into which dead bodies after a battle are usually cast, and which have often stones at the bottom; and into which being cast, stones are also thrown over them:
as a carcass trodden underfoot; which is frequently the case of those that fall in battle; and very probably was the case of Belshazzar, when slain by the Chaldeans, whose body in a tumult might be neglected and trodden upon, and afterwards have no other burial than that of a common soldier in a pit; and instead of having a sepulchral monument erected over him, as kings used to have, had nothing but a heap of stones thrown upon him.
(d) "a sepulchro tuo", Gataker. (e) Seder Olam Rabba c. 28. fol. 81. (f) Strong's Concondance assigns two numbers to this word, 02943 and 02944. The word is the same in the Hebrew, differing only in the tense. This case is a Pual and the one in Genesis is a Qal. Wigrim's Englishman's Hebrew Concondance also has them in separate categories. There appears to be no good reason for this. Editor. (g) "confodit cum instrumentis, hasta, gladiis", Castel. col. 1546. So it is used in the Arabic version of Lam. iv. 9. and in the Chaldee language it signifies to pierce through and wound; as in the Targum on Jer. li. 4.
John Wesley
14:19 Cast out - Or, cast from thy grave or burying - place. Which very probably happened to Belshazzar, when his people had neither opportunity nor heart to bestow an honourable interment upon him, and the conquerors would not suffer them to do it. Like - Like a rotten twig of a tree, which he that prunes the trees, casts away. Raiment - Which, being mangled, and besmeared with mire, and blood, was cast away with contempt. Go down - Who being slain, are cast into some pit. He saith, to the stones of the pit, because when dead bodies are cast in thither, men use to throw an heap of stones upon them. Trodden - Neglected, like such a carcase. And this might literally happen to Belshazzar's dead body.
Robert Jamieson, A. R. Fausset and David Brown
14:19 cast out of--not that he had lain in the grave and was then cast out of it, but "cast out without a grave," such as might have been expected by thee ("thy").
branch--a useless sucker starting up from the root of a tree, and cut away by the husbandman.
raiment of those . . . slain--covered with gore, and regarded with abhorrence as unclean by the Jews. Rather, "clothed (that is, covered) with the slain"; as in Job 7:5, "My flesh is clothed with worms and clods of dust" [MAURER].
thrust through--that is, "the slain who have been thrust through," &c.
stones of . . . pit--whose bodies are buried in sepulchres excavated amidst stones, whereas the king of Babylon is an unburied "carcass trodden under foot."
14:2014:20: նո՛յնպէս եւ դու ո՛չ սրբեսցիս. զի ապականեցե՛ր զերկիր իմ, եւ զժողովուրդ իմ կոտորեցեր. մի՛ մնասցես յաւիտեանս ժամանակաց։ Զաւա՛կ չար
20 որովհետեւ ապականեցիր իմ երկիրը եւ կոտորեցիր իմ ժողովրդին. յաւիտեանս յաւիտենից դու չպիտի յիշուես:
20 Դուն թաղումով անոնց հետ չմիացար, Քանզի քու երկիրդ աւերեցիր Ու ժողովուրդդ սպաննեցիր։Չարերուն սերունդը յաւիտեան պիտի չյիշուի։
նոյնպէս եւ դու ոչ սրբեսցիս``. զի ապականեցեր զերկիր [226]իմ, եւ զժողովուրդ [227]իմ կոտորեցեր. մի՛ մնասցես յաւիտեանս ժամանակաց զաւակ [228]չար:

14:20: նո՛յնպէս եւ դու ո՛չ սրբեսցիս. զի ապականեցե՛ր զերկիր իմ, եւ զժողովուրդ իմ կոտորեցեր. մի՛ մնասցես յաւիտեանս ժամանակաց։ Զաւա՛կ չար
20 որովհետեւ ապականեցիր իմ երկիրը եւ կոտորեցիր իմ ժողովրդին. յաւիտեանս յաւիտենից դու չպիտի յիշուես:
20 Դուն թաղումով անոնց հետ չմիացար, Քանզի քու երկիրդ աւերեցիր Ու ժողովուրդդ սպաննեցիր։Չարերուն սերունդը յաւիտեան պիտի չյիշուի։
zohrab-1805▾ eastern-1994▾ western am▾
14:2014:20 не соединишься с ними в могиле; ибо ты разорил землю твою, убил народ твой: во веки не помянется племя злодеев.
14:20 οὕτως ουτως so; this way οὐδὲ ουδε not even; neither σὺ συ you ἔσῃ ειμι be καθαρός καθαρος clean; clear διότι διοτι because; that τὴν ο the γῆν γη earth; land μου μου of me; mine ἀπώλεσας απολλυμι destroy; lose καὶ και and; even τὸν ο the λαόν λαος populace; population μου μου of me; mine ἀπέκτεινας αποκτεινω kill οὐ ου not μὴ μη not μείνῃς μενω stay; stand fast εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever χρόνον χρονος time; while σπέρμα σπερμα seed πονηρόν πονηρος harmful; malignant
14:20 לֹֽא־ lˈō- לֹא not תֵחַ֤ד ṯēḥˈaḏ יחד be united אִתָּם֙ ʔittˌām אֵת together with בִּ bi בְּ in קְבוּרָ֔ה qᵊvûrˈā קְבוּרָה grave כִּֽי־ kˈî- כִּי that אַרְצְךָ֥ ʔarṣᵊḵˌā אֶרֶץ earth שִׁחַ֖תָּ šiḥˌattā שׁחת destroy עַמְּךָ֣ ʕammᵊḵˈā עַם people הָרָ֑גְתָּ hārˈāḡᵊttā הרג kill לֹֽא־ lˈō- לֹא not יִקָּרֵ֥א yiqqārˌē קרא call לְ lᵊ לְ to עֹולָ֖ם ʕôlˌām עֹולָם eternity זֶ֥רַע zˌeraʕ זֶרַע seed מְרֵעִֽים׃ mᵊrēʕˈîm רעע be evil
14:20. non habebis consortium neque cum eis in sepultura tu enim terram disperdisti tu populum occidisti non vocabitur in aeternum semen pessimorumThou shalt not keep company with them, even in burial: for thou hast destroyed thy land, thou hast slain thy people: the seed of the wicked shall not be named for ever.
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.
14:20. You will not be associated with them, even in the grave. For you have destroyed your own land; you have slain your own people. The offspring of the wicked ones will not be called upon for eternity.
14:20. 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.
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:

14:20 не соединишься с ними в могиле; ибо ты разорил землю твою, убил народ твой: во веки не помянется племя злодеев.
14:20
οὕτως ουτως so; this way
οὐδὲ ουδε not even; neither
σὺ συ you
ἔσῃ ειμι be
καθαρός καθαρος clean; clear
διότι διοτι because; that
τὴν ο the
γῆν γη earth; land
μου μου of me; mine
ἀπώλεσας απολλυμι destroy; lose
καὶ και and; even
τὸν ο the
λαόν λαος populace; population
μου μου of me; mine
ἀπέκτεινας αποκτεινω kill
οὐ ου not
μὴ μη not
μείνῃς μενω stay; stand fast
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
χρόνον χρονος time; while
σπέρμα σπερμα seed
πονηρόν πονηρος harmful; malignant
14:20
לֹֽא־ lˈō- לֹא not
תֵחַ֤ד ṯēḥˈaḏ יחד be united
אִתָּם֙ ʔittˌām אֵת together with
בִּ bi בְּ in
קְבוּרָ֔ה qᵊvûrˈā קְבוּרָה grave
כִּֽי־ kˈî- כִּי that
אַרְצְךָ֥ ʔarṣᵊḵˌā אֶרֶץ earth
שִׁחַ֖תָּ šiḥˌattā שׁחת destroy
עַמְּךָ֣ ʕammᵊḵˈā עַם people
הָרָ֑גְתָּ hārˈāḡᵊttā הרג kill
לֹֽא־ lˈō- לֹא not
יִקָּרֵ֥א yiqqārˌē קרא call
לְ lᵊ לְ to
עֹולָ֖ם ʕôlˌām עֹולָם eternity
זֶ֥רַע zˌeraʕ זֶרַע seed
מְרֵעִֽים׃ mᵊrēʕˈîm רעע be evil
14:20. non habebis consortium neque cum eis in sepultura tu enim terram disperdisti tu populum occidisti non vocabitur in aeternum semen pessimorum
Thou shalt not keep company with them, even in burial: for thou hast destroyed thy land, thou hast slain thy people: the seed of the wicked shall not be named for ever.
14:20. You will not be associated with them, even in the grave. For you have destroyed your own land; you have slain your own people. The offspring of the wicked ones will not be called upon for eternity.
14:20. 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.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Ты разорил землю свою... Царь вавилонский и сам истощал свою страну постоянными наборами воинов, многие из которых гибли во время тяжелых военных походов.

Не помянется... т. е. династия царей вавилонских совершенно забудется всеми.
Adam Clarke: Commentary on the Bible - 1831
14:20: Because thou hast destroyed thy land, etc. "Because thou hast destroyed thy country; thou hast slain thy people" - Xenophon gives an instance of this king's wanton cruelty in killing the son of Gobrias, on no other provocation than that, in hunting, he struck a boar and a lion which the king had missed. Cyrop. 4:309.
Albert Barnes: Notes on the Bible - 1834
14:20: Thou shalt not be joined with them in burial - That is, even with those who are slain with the sword in battle, and to whom is granted the privilege of a decent burial.
Hast destroyed thy land - Hast been a cruel, harsh, and oppressive prince.
The seed of evil-doers - The posterity of the wicked.
Shall never be renowned - Hebrew, 'Shall never be called,' or 'named' (לא־יקרא lo'-yı̂ qā rē'); that is, shall never be distinguished, celebrated, or honored. This is a general proposition; but the prophet here possibly designs to apply it to the king of which he is speaking, as having been descended from ancestors that were wicked; or more probably it is a new circumstance, more fully explained in the following verse, that his posterity should be cut off from the honor of succeeding him on the throne, and that they, as well as he, should be loaded with disgrace. The design is to affirm the fact that the Babylonian dynasty would end with him; and that his posterity would be reduced from the honors which they had hoped to have inherited. At the same time, the general proposition is applicable not only to the posterity of the king of Babylon, but to all. It is a great truth pertaining to the divine administration, that the descendants of wicked people shall be dishonored. So it is with the posterity of a traitor, a pirate, a drunkard, a man of profligacy. They are involved in disgrace, poverty, and calamity, as the result of the sin of their ancestor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:20: the seed: Isa 13:15-19; Job 18:16, Job 18:19; Psa 21:10, Psa 37:28, Psa 109:13, Psa 137:8, Psa 137:9
Carl Friedrich Keil and Franz Delitzsch
14:20
"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.
John Gill
14:20 Thou shall not be joined with them in burial,.... The kings before mentioned; not that the sense is that he should not be interred in the same place they were, or lie in the same stately monuments they did, for that was never designed by him or others; but that he should not be buried in like manner, be embalmed as they, or have odours burned for him, or lie in such state and pomp, or have a "pyramid" or "mausoleum", or any rich monument, erected over him; unless this can be understood of his ancestors, the kings that were before him; and the sense be, that he should not have a burial with the kings of Babylon, or be inferred where they were, but, as before said, should be cast out, or be kept from the place of sepulture. The Targum is,
"thou shall not be as one of them in the grave;''
shall not be like them, or equal to them, in the glory and pomp of a funeral, not having the same funeral rites; obsequies, and ornaments they have had. So the whore of Rome shall have no funeral, but the kings of the earth will eat her flesh, and burn her with fire Rev_ 17:16,
because thou hast destroyed thy land; not only other lands and nations, but also his own, and the inhabitants of it, by his tyrannical government, by levies and exactions, by mulcts and fines, on various pretences: or, "hast corrupted, thy land" (g); which phrase is used of mystical Babylon, Rev_ 19:2 see also Rev_ 11:18 whose land or earth is the whole Romish jurisdiction, corrupted by her idolatries, and wasted and destroyed by the various methods used to drain away the substance thereof:
and slain thy people; put them to death at pleasure, without any just cause, for trifling matters; which is often done by arbitrary princes. Jarchi and Kimchi apply this to Nebuchadnezzar's slaying the wise men of Babylon, because they could not tell him his dream, and the interpretation of it. It is true of antichrist slaying such, that would not worship his image, and receive his mark, Rev_ 13:10.
The seed of evildoers shall never be renowned; or, "not for ever"; though they may have a name, and be very famous for a while, yet not always; in process of time their honour is laid in the dust; or, "shall not be called for ever" (h); their name and their memory shall not always last; their name shall be cut off, and their memory shall rot; they shall have none to keep up their name, and they shall not be spoken of with respect; such a seed of evildoers were Belshazzar and his family, who descended from Nebuchadnezzar and Evilmerodach, and were at once extinct, as follows:
(g) "terram tuam corrupisti", Montanus, Cocceius, Junius, Tremellius, Piscator. (h) "non nominabitur in seculum", Forerius; "vocabitur", Pagninus, Montanus, Munster.
John Wesley
14:20 Joined - Not buried as they are. Slain - Thou hast exercised great tyranny and cruelty, not only to thine enemies, but even to thine own subjects. The seed - Such as Belshazzar was, being descended from that Nebuchadnezzar who had made such horrid slaughters and devastations in the world, merely to gratify his own insatiable lusts, and who had been so impious towards God and his temple, and so bloody towards his church and people. Renowned - Or, shall not be renowned for ever: although I have long borne with thee and thy family.
Robert Jamieson, A. R. Fausset and David Brown
14:20 not . . . joined with them--whereas the princes slain with thee shall be buried, thou shalt not.
thou . . . destroyed . . . land--Belshazzar (or Naboned) oppressed his land with wars and tyranny, so that he was much hated [XENOPHON, CyropÃ&brvbr;dia 4.6, 3; 7.5, 32].
seed . . . never be renowned--rather, "shall not be named for ever"; the Babylonian dynasty shall end with Belshazzar; his family shall not be perpetuated [HORSLEY].
14:2114:21: պատրաստեա՛ զորդիս քո ՚ի սպանումն վասն մեղաց հարց իւրեանց. զի մի՛ յարիցեն եւ ժառանգեսցեն զերկիր, եւ լցցեն զերկիր պատերազմօք[9742]։ [9742] Ոմանք. Վասն մեղաց հօրդ իւրեանց։
21 Չա՛ր զաւակ, պատրաստի՛ր քո որդիներին՝ իրենց հայրերի մեղքերի պատճառով սպանուելու համար, որպէսզի ոտքի չելնեն նրանք, չնուաճեն երկիրը եւ այն չլցնեն պատերազմներով»:
21 Կոտորած պատրաստեցէ՛ք անոր տղոցը, Իրենց հայրերուն անօրէնութեանը համար, Որպէս զի չելլեն ու երկիրը չժառանգեն Եւ աշխարհի երեսը թշնամիներով* չլեցնեն»։
Պատրաստեա զորդիս քո ի`` սպանումն վասն մեղաց հարց իւրեանց. զի մի՛ յարիցեն եւ ժառանգեսցեն զերկիր, եւ լցցեն զերկիր [229]պատերազմօք:

14:21: պատրաստեա՛ զորդիս քո ՚ի սպանումն վասն մեղաց հարց իւրեանց. զի մի՛ յարիցեն եւ ժառանգեսցեն զերկիր, եւ լցցեն զերկիր պատերազմօք[9742]։
[9742] Ոմանք. Վասն մեղաց հօրդ իւրեանց։
21 Չա՛ր զաւակ, պատրաստի՛ր քո որդիներին՝ իրենց հայրերի մեղքերի պատճառով սպանուելու համար, որպէսզի ոտքի չելնեն նրանք, չնուաճեն երկիրը եւ այն չլցնեն պատերազմներով»:
21 Կոտորած պատրաստեցէ՛ք անոր տղոցը, Իրենց հայրերուն անօրէնութեանը համար, Որպէս զի չելլեն ու երկիրը չժառանգեն Եւ աշխարհի երեսը թշնամիներով* չլեցնեն»։
zohrab-1805▾ eastern-1994▾ western am▾
14:2114:21 Готовьте заклание сыновьям его за беззаконие отца их, чтобы не восстали и не завладели землею и не наполнили вселенной неприятелями.
14:21 ἑτοίμασον ετοιμαζω prepare τὰ ο the τέκνα τεκνον child σου σου of you; your σφαγῆναι σφαζω slaughter ταῖς ο the ἁμαρτίαις αμαρτια sin; fault τοῦ ο the πατρός πατηρ father σου σου of you; your ἵνα ινα so; that μὴ μη not ἀναστῶσιν ανιστημι stand up; resurrect καὶ και and; even τὴν ο the γῆν γη earth; land κληρονομήσωσιν κληρονομεω inherit; heir καὶ και and; even ἐμπλήσωσι εμπιπλημι fill in; fill up τὴν ο the γῆν γη earth; land πόλεων πολις city
14:21 הָכִ֧ינוּ hāḵˈînû כון be firm לְ lᵊ לְ to בָנָ֛יו vānˈāʸw בֵּן son מַטְבֵּ֖חַ maṭbˌēₐḥ מַטְבֵּחַ slaughtering place בַּ ba בְּ in עֲוֹ֣ן ʕᵃwˈōn עָוֹן sin אֲבֹותָ֑ם ʔᵃvôṯˈām אָב father בַּל־ bal- בַּל not יָקֻ֨מוּ֙ yāqˈumû קום arise וְ wᵊ וְ and יָ֣רְשׁוּ yˈārᵊšû ירשׁ trample down אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וּ û וְ and מָלְא֥וּ mālᵊʔˌû מלא be full פְנֵֽי־ fᵊnˈê- פָּנֶה face תֵבֵ֖ל ṯēvˌēl תֵּבֵל world עָרִֽים׃ ʕārˈîm עִיר town
14:21. praeparate filios eius occisioni in iniquitate patrum eorum non consurgent nec hereditabunt terram neque implebunt faciem orbis civitatumPrepare his children for slaughter for the iniquity of their fathers: they shall not rise up, nor inherit the land, nor fill the face of the world with cities.
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.
14:21. Prepare his sons for the slaughter, according to the iniquity of their fathers. They will not rise up, nor inherit the earth, nor fill the face of the world with cities.
14:21. 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.
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:

14:21 Готовьте заклание сыновьям его за беззаконие отца их, чтобы не восстали и не завладели землею и не наполнили вселенной неприятелями.
14:21
ἑτοίμασον ετοιμαζω prepare
τὰ ο the
τέκνα τεκνον child
σου σου of you; your
σφαγῆναι σφαζω slaughter
ταῖς ο the
ἁμαρτίαις αμαρτια sin; fault
τοῦ ο the
πατρός πατηρ father
σου σου of you; your
ἵνα ινα so; that
μὴ μη not
ἀναστῶσιν ανιστημι stand up; resurrect
καὶ και and; even
τὴν ο the
γῆν γη earth; land
κληρονομήσωσιν κληρονομεω inherit; heir
καὶ και and; even
ἐμπλήσωσι εμπιπλημι fill in; fill up
τὴν ο the
γῆν γη earth; land
πόλεων πολις city
14:21
הָכִ֧ינוּ hāḵˈînû כון be firm
לְ lᵊ לְ to
בָנָ֛יו vānˈāʸw בֵּן son
מַטְבֵּ֖חַ maṭbˌēₐḥ מַטְבֵּחַ slaughtering place
בַּ ba בְּ in
עֲוֹ֣ן ʕᵃwˈōn עָוֹן sin
אֲבֹותָ֑ם ʔᵃvôṯˈām אָב father
בַּל־ bal- בַּל not
יָקֻ֨מוּ֙ yāqˈumû קום arise
וְ wᵊ וְ and
יָ֣רְשׁוּ yˈārᵊšû ירשׁ trample down
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וּ û וְ and
מָלְא֥וּ mālᵊʔˌû מלא be full
פְנֵֽי־ fᵊnˈê- פָּנֶה face
תֵבֵ֖ל ṯēvˌēl תֵּבֵל world
עָרִֽים׃ ʕārˈîm עִיר town
14:21. praeparate filios eius occisioni in iniquitate patrum eorum non consurgent nec hereditabunt terram neque implebunt faciem orbis civitatum
Prepare his children for slaughter for the iniquity of their fathers: they shall not rise up, nor inherit the land, nor fill the face of the world with cities.
14:21. Prepare his sons for the slaughter, according to the iniquity of their fathers. They will not rise up, nor inherit the earth, nor fill the face of the world with cities.
14:21. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Готовьте... Пророк обращается к врагам Вавилона, которые должны умертвить все семейство вавилонского царя. [LXX переводчиков здесь видят обращение к царю вавилонскому, чтобы он готовил своих чад на заклание (ирония).]

...чтобы не восстали, т. е. чтобы снова не собрались с силами.

Неприятелями, по-евр. аrim = городами или крепостями, в которых они могли бы поставить снова свои гарнизоны и держать таким образом и далекие страны у себя в подчинении. Некоторые новейшие критики предлагают здесь вместо arim читать ajim - развалины, и это чтение дает более естественный перевод: цари вавилонские действительно наполнили вселенную развалинами.
Albert Barnes: Notes on the Bible - 1834
14:21: Prepare slaughter for his children - That is, cut them off not only from inheriting the honor of their father, but from life. This command seems to be directed to the Medes and Persians, and denotes that they would thus cut off his children.
For the iniquity of their fathers - On account of the crimes of their ancestors - the pride, haughtiness, and oppression of the kings of Babylon. This is the statement of a general principle of the divine administration, that the consequences of crime often pass over from the perpetrator, and impinge on his descendants (see Exo 20:5).
That they do not rise - That they do not rise to occupy the places of their fathers; that they be degraded and reduced from their elevation and honored.
Nor fill the face of the world with cities - The Septuagint renders this, 'And fill the land with wars.' The Chaldee, 'And fill the face of the world with "enemies."' The Syriac, 'And fill the face of the earth with war.' These versions evidently took the word ערים ‛ ā rı̂ ym to mean "enemies" or "wars" - a sense which the word sometimes may have. But the common interpretation is to be preferred. The apprehension was, that they would fill the land, if they lived, with such cities of pride, magnificence, and wickedness, as "Babylon" was, and that thus crimes would be multiplied and prolonged; and hence, the purpose of God was not only to cut off Babylon - the "model" of all cities of arrogance and pride - but also to cut off those who would be disposed to rear similar cities, and to fill the land again with crime.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:21: slaughter: Exo 20:5; Lev 26:39; Mat 23:35
do not: Isa 27:6; Hab 2:8-12
Carl Friedrich Keil and Franz Delitzsch
14:21
"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 Is 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.
Geneva 1599
14:21 (n) Prepare slaughter for his children for the iniquity of their fathers; that they may not rise, nor possess the land, nor fill the face of the world with cities.
(n) He called to the Medes and Persians, and all those who would execute God's vengeance.
John Gill
14:21 Prepare slaughter for his children,.... These words are directed to the Medes and Persians, to prepare instruments of slaughter, and make use of them; and prepare themselves for the slaughter of the whole royal family, Belshazzar and all his children. So it is threatened to Jezebel, or the Romish antichrist, that all her children should be killed with death, Rev_ 2:23,
for the iniquity of their fathers; they imitating and following them in their sins, partaking of them, and filling up the measure of their iniquities:
that they do not rise, nor possess the land; stand up and succeed him in the government of the land, as their inheritance:
nor fill the face of the world with cities; as their ancestors had done, which were built by them to perpetuate their name and glory, and to keep the nations in awe subdued by them. The Targum renders it, "with enemies"; which is followed by Aben Ezra, Jarchi, and Kimchi; and so the Septuagint, Syriac, and Arabic versions, "with wars"; to the great disturbance of the peace of the world, and to the disquietude of the inhabitants of it; which is a great plague to the world, and a judgment in it.
John Wesley
14:21 Children - Cut off all the branches of the royal family. Rise - Not recover their former power.
Robert Jamieson, A. R. Fausset and David Brown
14:21 GOD'S DETERMINATION TO DESTROY BABYLON. (Is 14:21-23)
Prepare, &c.--charge to the Medes and Persians, as if they were God's conscious instruments.
his children--Belshazzar's (Ex 20:5).
rise--to occupy the places of their fathers.
fill . . . with cities--MAURER translates, "enemies," as the Hebrew means in 1Kings 28:16; Ps 139:20; namely, lest they inundate the world with their armies. VITRINGA translates, "disturbers." In English Version the meaning is, "lest they fill the land with such cities" of pride as Babylon was.
14:2214:22: Յարեա՛յց ՚ի վերայ նոցա ասէ Տէր Սաբաւովթ. եւ կորուսից զանուանս նոցա՝ եւ զզա՛րմ եւ զզաւակ։ Ա՛յսպէս ասէ Տէր զօրութեանց. Արարից զԲաբելովն աւերակ[9743], [9743] Ոմանք. Եւ կորուսից զանուն նոցա... եւ արարից։ Ուր Ոսկան. Եւ զզաւակ՝ ասէ Տէր զօրութեանց։
22 «Պիտի ելնեմ նրանց դէմ, -ասում է Զօրութիւնների Տէրը,- պիտի կորցնեմ նրանց անունը, նրանց զարմն ու զաւակը»: Այսպէս է ասում Զօրութիւնների Տէրը. «Բաբելոնն աւերակ պիտի դարձնեմ,
22 Քանզի զօրքերու Տէրը կ’ըսէ.«Անոնց վրայ պիտի ելլեմ Եւ Բաբելոնի անունն ու մնացորդը Եւ զաւակն ու սերունդը պիտի բնաջնջեմ։
Յարեայց ի վերայ նոցա, ասէ Տէր Սաբաւովթ, եւ կորուսից [230]զանուն նոցա եւ զզարմ եւ զզաւակ: Այսպէս ասէ Տէր զօրութեանց:

14:22: Յարեա՛յց ՚ի վերայ նոցա ասէ Տէր Սաբաւովթ. եւ կորուսից զանուանս նոցա՝ եւ զզա՛րմ եւ զզաւակ։ Ա՛յսպէս ասէ Տէր զօրութեանց. Արարից զԲաբելովն աւերակ[9743],
[9743] Ոմանք. Եւ կորուսից զանուն նոցա... եւ արարից։ Ուր Ոսկան. Եւ զզաւակ՝ ասէ Տէր զօրութեանց։
22 «Պիտի ելնեմ նրանց դէմ, -ասում է Զօրութիւնների Տէրը,- պիտի կորցնեմ նրանց անունը, նրանց զարմն ու զաւակը»: Այսպէս է ասում Զօրութիւնների Տէրը. «Բաբելոնն աւերակ պիտի դարձնեմ,
22 Քանզի զօրքերու Տէրը կ’ըսէ.«Անոնց վրայ պիտի ելլեմ Եւ Բաբելոնի անունն ու մնացորդը Եւ զաւակն ու սերունդը պիտի բնաջնջեմ։
zohrab-1805▾ eastern-1994▾ western am▾
14:2214:22 И восстану на них, говорит Господь Саваоф, и истреблю имя Вавилона и весь остаток, и сына и внука, говорит Господь.
14:22 καὶ και and; even ἐπαναστήσομαι επανιστημι challenge αὐτοῖς αυτος he; him λέγει λεγω tell; declare κύριος κυριος lord; master σαβαωθ σαβαωθ Tsebaoth καὶ και and; even ἀπολῶ απολλυμι destroy; lose αὐτῶν αυτος he; him ὄνομα ονομα name; notable καὶ και and; even κατάλειμμα καταλειμμα leftover; remnant καὶ και and; even σπέρμα σπερμα seed τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master
14:22 וְ wᵊ וְ and קַמְתִּ֣י qamtˈî קום arise עֲלֵיהֶ֔ם ʕᵃlêhˈem עַל upon נְאֻ֖ם nᵊʔˌum נְאֻם speech יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service וְ wᵊ וְ and הִכְרַתִּ֨י hiḵrattˌî כרת cut לְ lᵊ לְ to בָבֶ֜ל vāvˈel בָּבֶל Babel שֵׁ֥ם šˌēm שֵׁם name וּ û וְ and שְׁאָ֛ר šᵊʔˈār שְׁאָר rest וְ wᵊ וְ and נִ֥ין nˌîn נִין offspring וָ wā וְ and נֶ֖כֶד nˌeḵeḏ נֶכֶד progeny נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
14:22. et consurgam super eos dicit Dominus exercituum et perdam Babylonis nomen et reliquias et germen et progeniem ait DominusAnd I will rise up against them, saith the Lord of hosts: and I will destroy the name of Babylon, and the remains, and the bud, and the offspring, saith the Lord.
22. And I will rise up against them, saith the LORD of hosts, and cut off from Babylon name and remnant, and son and son’s son, saith the LORD.
14:22. But I will rise up against them, says the Lord of hosts. And I will perish the name of Babylon and its remnants: both the plant and its progeny, says the Lord.
14:22. 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.
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:

14:22 И восстану на них, говорит Господь Саваоф, и истреблю имя Вавилона и весь остаток, и сына и внука, говорит Господь.
14:22
καὶ και and; even
ἐπαναστήσομαι επανιστημι challenge
αὐτοῖς αυτος he; him
λέγει λεγω tell; declare
κύριος κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
καὶ και and; even
ἀπολῶ απολλυμι destroy; lose
αὐτῶν αυτος he; him
ὄνομα ονομα name; notable
καὶ και and; even
κατάλειμμα καταλειμμα leftover; remnant
καὶ και and; even
σπέρμα σπερμα seed
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
14:22
וְ wᵊ וְ and
קַמְתִּ֣י qamtˈî קום arise
עֲלֵיהֶ֔ם ʕᵃlêhˈem עַל upon
נְאֻ֖ם nᵊʔˌum נְאֻם speech
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service
וְ wᵊ וְ and
הִכְרַתִּ֨י hiḵrattˌî כרת cut
לְ lᵊ לְ to
בָבֶ֜ל vāvˈel בָּבֶל Babel
שֵׁ֥ם šˌēm שֵׁם name
וּ û וְ and
שְׁאָ֛ר šᵊʔˈār שְׁאָר rest
וְ wᵊ וְ and
נִ֥ין nˌîn נִין offspring
וָ וְ and
נֶ֖כֶד nˌeḵeḏ נֶכֶד progeny
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
14:22. et consurgam super eos dicit Dominus exercituum et perdam Babylonis nomen et reliquias et germen et progeniem ait Dominus
And I will rise up against them, saith the Lord of hosts: and I will destroy the name of Babylon, and the remains, and the bud, and the offspring, saith the Lord.
14:22. But I will rise up against them, says the Lord of hosts. And I will perish the name of Babylon and its remnants: both the plant and its progeny, says the Lord.
14:22. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-23: Вавилон со всеми его обитателями будет уничтожен Богом. Самое имя его и вместе былая слава исчезнет навсегда.

Сделаю его владением ежей и болотом. Ежи, действительно, водятся на островах Евфрата и достигают значительной величины (Echinus aquaticа).

Так как насыпи и плотины на Евфрате, имевшие огромное значение для правильного орошения Вавилонской страны, были разрушены греками во время похода Александра Македонского по Месопотамии, то Вавилония или Халдея, как страна низменная, стала заливаться водою; от этого там образовались обширные, заражающие миазмами всю окрестность болота.
Albert Barnes: Notes on the Bible - 1834
14:22: For I will rise up against them, saith the Lord of hosts - That is, against the family of, the king of Babylon.
And cut off from Babylon the name - That is, all the "males" of the royal family, so that the name of the monarch shall become extinct (compare Rut 4:5; Isa 56:5).
And remnant - All that is left of them; so that the family shall cease to exist.
The son and nephew - Everyone of the family who could claim to be an heir of the throne. The dynasty shall cease; and the proud and haughty family shall become wholly extinct. This is the solemn purpose in regard to the "family" of the monarch of Babylon. It only remains to inquire when and how it was fulfilled.
The circumstances which it was said would exist in regard to the king of Babylon here spoken of, are the following:
(1) That he would be a proud, haughty, and oppressive prince (Isa 14:17, and throughout the prophecy).
(2) That when he died he would be east out with the common dead, and denied the common honors of the sepulchre - especially the honors which all other monarchs have in their burial Isa 14:18-20.
(3) That his posterity would be cut off, and that he would have no one to succeed him on his throne; or that the dynasty and the kingdom would terminate in him Isa 14:21-22.
In regard to the application and the fulfillment of this prophecy there have been three opinions.
I. That it does not refer to an "individual" sovereign, but to the kings of Babylon in general; that the description is designed to be applicable to the succession or the dynasty, as signally haughty, proud, and oppressive; and that the prophet means to say that that haughty and wicked reign of kings should cease. To this, the objections are obvious -
(1) The whole aspect and course of the prophet seems to have reference to an "individual." Such an individual the prophet seems to have constantly in his eye. He descends to "sheol" Isa 14:9; he is proud, ambitious, oppressive, cast out; all of which circumstances refer naturally to an individual, and not to a "succession" or dynasty.
(2) The main circumstance mentioned in the prophecy is applicable only to an individual - that he should be "unburied" Isa 14:18-21. It was not true of all the kings of Babylon that they were unburied, and how could it be said respecting a "succession" or a dynasty at all that it should be east out of the grave as an abominable branch; and that it should not be joined with others in burial? All the circumstances, therefore, lead us to suppose that the prophet refers to an individual.
II. The Jews, in general, suppose that it refers to Nebuchadnezzar. But to this interpretation, the objections are equally obvious:
(1) It was not true that Nebuchadnezzar had no one to succeed him on the throne; or that his family was totally cut off, as it was foretold of this king of Babylon that his would be Isa 14:21-22.
(2) It was not true that he was denied the privileges of a burial which kings commonly enjoy. To meet this difficulty, the Jews have invented the following story Thev say that when Nebuchadnezzar was driven from society during his derangement Dan. 4, and when he was with the beasts of the field seven years, the people made his son, Evil-Merodach, king; but that when Nebuchadnezzar was restored to his right mind and to his throne, he threw Evil-Merodach into prison, where he lay until he died. At the death of Nebuchadnezzar, the people released him to make him king, but he refused because he did not believe that his father was dead, and said that if his father should find him he would kill him; and that in order to convince him that his father was dead he was taken out of the grave. But this is manifestly a fiction. Besides, the prophecy was not that the king should be taken out of the grave, but that he should not be buried. Nebuchadnezzar was succeeded in the kingdom by his son Evil-Merodach, and he by Belshazzar, in whom the line of kings ended.
III. The only other interpretation of which this is susceptible, is that which refers it to Belshazzar, in whose reign the city of Babylon was taken. This king, called in Scripture Belshazzar Dan. 5, was the son of Evil-Merodach, and the grandson of Nebuchadnezzar. His name, as it occurs in pagan writers, was "Nabonadius." In him the circumstances of the prophecy agree:
(1) He was an impious prince (Xen. Cyr. vii. Dan. 5).
(2) In his reign the city and the kingdom came to an end, as it was foretold.
(3) Every circumstance of the taking of Babylon would lead us to suppose that he was denied the privilege of a magnificent sepulture.
(a) He was slain in the night Dan 5:30.
(b) It was in the confusion of the capture of the city - amidst the tumult caused by the sudden and unexpected invasion of Cyrus. It is therefore altogether improbable that he had a regular and an honored burial. Like the common dead, he would lie in the palace where he fell, or in the street.
(c) There is no evidence that Cyrus gave him an honorable sepulchre.
(4) none of his posterity occupied the throne to give honor to the memory of their father.
(5) in him the dynasty and the kingdom ended. Immediately the kingdom on his death was given to the Medes and Persians Dan 5:28-31. None of the names of his posterity, if he had any, are known; and God cut off from him 'the name and remnant, the son and nephew,' as was predicted (see Prideaux's "Connection," i. 2. 257-271, Ed. 1815).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:22: I will: Isa 13:5, Isa 21:9, Isa 43:14, Isa 47:9-14; Jer 50:26, Jer 50:27, Jer 50:29-35, Jer 51:3, Jer 51:4, Jer 51:56, Jer 51:57
the name: Job 18:16-19; Pro 10:7; Jer 51:62-64
remnant: Kg1 14:10
Carl Friedrich Keil and Franz Delitzsch
14:22
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:" Nldecke, 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 Is 34:11 and Zeph 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 (Zeph 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 טאטא (or טאטא, as Kimchi conjugates it in Michlol 150ab, and in accordance with which some codices and early editions read וטאטאתיה with double zere) belongs to the cognate root which is mentioned at Ps 42:5, with an opening ד, ט, ס (cf., Is 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.
John Gill
14:22 For I will rise up against them, saith the Lord of hosts,.... That is, against the children of the Babylonish monarch; and therefore they shall not rise and possess the earth, and disturb it, since he who is the Lord of armies in heaven and earth, and has all power in both worlds, and has everything at his beck and command, will rise up, who seemed, as it were, asleep, and unconcerned about the affairs of this world, and will set himself against them, and exert his power in their destruction:
and cut off from Babylon; the king of Babylon, and the inhabitants of it:
the name; not of the city, which is mentioned long after, and still is; but of the king and his family:
and remnant; his flesh, or those that were akin to him, as Kimchi interprets it:
and son, and nephew; his son, and son's son as the Targum, and after that other Jewish writers; the whole family was destroyed with Belshazzar, after whom none of that race was ever heard of any more.
John Wesley
14:22 Remnant - The remembrance of those that are dead, and the persons of those who yet survive.
Robert Jamieson, A. R. Fausset and David Brown
14:22 against them--the family of the king of Babylon.
name--all the male representatives, so that the name shall become extinct (Is 56:5; Ruth 4:5).
remnant--all that is left of them. The dynasty shall cease (Dan 5:28-31). Compare as to Babylon in general, Jer 51:62.
14:2314:23: զի բնակեսցեն ՚ի նմա ոզնի՛ք. եւ եղիցի յոչի՛նչ. եւ արարից զնա խորխորատ տղմոյ ՚ի կորուստ։ Ա՛յսպէս ասէ Տէր զօրութեանց[9744]. [9744] Ոմանք. Զնա ՚ի խորխորատ տղմոյ։
23 որ այնտեղ ոզնիները բնակուեն, եւ նա ոչնչութեան վերածուի. այն պիտի դարձնեմ տիղմի ու կորստեան խորխորատ»:
23 Զանիկա՝ ոզնիներուն ժառանգութիւն Ու ջուրի լճակներ պիտի ընեմ Եւ կորստեան աւելով պիտի աւլեմ զանիկա»։
Արարից զԲաբելոն աւերակ, զի բնակեսցեն ի նմա ոզնիք. եւ եղիցի յոչինչ, եւ արարից զնա խորխորատ տղմոյ ի կորուստ:

14:23: զի բնակեսցեն ՚ի նմա ոզնի՛ք. եւ եղիցի յոչի՛նչ. եւ արարից զնա խորխորատ տղմոյ ՚ի կորուստ։ Ա՛յսպէս ասէ Տէր զօրութեանց[9744].
[9744] Ոմանք. Զնա ՚ի խորխորատ տղմոյ։
23 որ այնտեղ ոզնիները բնակուեն, եւ նա ոչնչութեան վերածուի. այն պիտի դարձնեմ տիղմի ու կորստեան խորխորատ»:
23 Զանիկա՝ ոզնիներուն ժառանգութիւն Ու ջուրի լճակներ պիտի ընեմ Եւ կորստեան աւելով պիտի աւլեմ զանիկա»։
zohrab-1805▾ eastern-1994▾ western am▾
14:2314:23 И сделаю его владением ежей и болотом, и вымету его метлою истребительною, говорит Господь Саваоф.
14:23 καὶ και and; even θήσω τιθημι put; make τὴν ο the Βαβυλωνίαν βαβυλωνια lonesome; wilderness ὥστε ωστε as such; that κατοικεῖν κατοικεω settle ἐχίνους εχινος and; even ἔσται ειμι be εἰς εις into; for οὐδέν ουδεις no one; not one καὶ και and; even θήσω τιθημι put; make αὐτὴν αυτος he; him πηλοῦ πηλος mud; clay βάραθρον βαραθρον into; for ἀπώλειαν απωλεια destruction; waste
14:23 וְ wᵊ וְ and שַׂמְתִּ֛יהָ śamtˈîhā שׂים put לְ lᵊ לְ to מֹורַ֥שׁ môrˌaš מֹורָשׁ possession קִפֹּ֖ד qippˌōḏ קִפֹּד hedgehog וְ wᵊ וְ and אַגְמֵי־ ʔaḡmê- אֲגַם reedy pool מָ֑יִם mˈāyim מַיִם water וְ wᵊ וְ and טֵֽאטֵאתִ֨יהָ֙ ṭˈēṭēṯˈîhā טאטא sweep בְּ bᵊ בְּ in מַטְאֲטֵ֣א maṭʔᵃṭˈē מַטְאֲטֵא broom הַשְׁמֵ֔ד hašmˈēḏ שׁמד destroy נְאֻ֖ם nᵊʔˌum נְאֻם speech יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ פ ṣᵊvāʔˈôṯ . f צָבָא service
14:23. et ponam eam in possessionem ericii et in paludes aquarum et scopabo eam in scopa terens dicit Dominus exercituumAnd I will make it a possession for the ericius and pools of waters, and I will sweep it and wear it out with a besom, saith the Lord of hosts.
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 the LORD of hosts.
14:23. And I will appoint it as a possession for the hedgehog, with swamps of water. And I will sweep it out and wear it away with a brush, says the Lord of hosts.
14:23. 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.
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:

14:23 И сделаю его владением ежей и болотом, и вымету его метлою истребительною, говорит Господь Саваоф.
14:23
καὶ και and; even
θήσω τιθημι put; make
τὴν ο the
Βαβυλωνίαν βαβυλωνια lonesome; wilderness
ὥστε ωστε as such; that
κατοικεῖν κατοικεω settle
ἐχίνους εχινος and; even
ἔσται ειμι be
εἰς εις into; for
οὐδέν ουδεις no one; not one
καὶ και and; even
θήσω τιθημι put; make
αὐτὴν αυτος he; him
πηλοῦ πηλος mud; clay
βάραθρον βαραθρον into; for
ἀπώλειαν απωλεια destruction; waste
14:23
וְ wᵊ וְ and
שַׂמְתִּ֛יהָ śamtˈîhā שׂים put
לְ lᵊ לְ to
מֹורַ֥שׁ môrˌaš מֹורָשׁ possession
קִפֹּ֖ד qippˌōḏ קִפֹּד hedgehog
וְ wᵊ וְ and
אַגְמֵי־ ʔaḡmê- אֲגַם reedy pool
מָ֑יִם mˈāyim מַיִם water
וְ wᵊ וְ and
טֵֽאטֵאתִ֨יהָ֙ ṭˈēṭēṯˈîhā טאטא sweep
בְּ bᵊ בְּ in
מַטְאֲטֵ֣א maṭʔᵃṭˈē מַטְאֲטֵא broom
הַשְׁמֵ֔ד hašmˈēḏ שׁמד destroy
נְאֻ֖ם nᵊʔˌum נְאֻם speech
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹֽות׃ פ ṣᵊvāʔˈôṯ . f צָבָא service
14:23. et ponam eam in possessionem ericii et in paludes aquarum et scopabo eam in scopa terens dicit Dominus exercituum
And I will make it a possession for the ericius and pools of waters, and I will sweep it and wear it out with a besom, saith the Lord of hosts.
14:23. And I will appoint it as a possession for the hedgehog, with swamps of water. And I will sweep it out and wear it away with a brush, says the Lord of hosts.
14:23. 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.
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Adam Clarke: Commentary on the Bible - 1831
14:23: I will sweep it with the besom of destruction "I will plunge it in the miry gulf of destruction" - I have here very nearly followed the Version of the Septuagint; the reasons for which see in the last note on De Poesi Hebr. Praelect, xxviii.
The besom of destruction, as our Version renders it. במטאטא bematate. This, says Kimchi, is a Chaldee word: and it is worthy of remark that the prophet, writing to the Chaldeans, uses several words peculiar to their own language to point out the nature of the Divine judgments, and the causes of them. See the note on Jer 10:11 (note). Sixteen of Kennicott's MSS., and seventeen of De Rossi's, and one ancient of my own, have the word במטאטי bematatey, in the plural. "I will sweep her with the besoms of destruction."
Albert Barnes: Notes on the Bible - 1834
14:23: I will also make it a possession for the bittern - The word 'bittern,' in English, means a bird with long legs and neck, that stalks among reeds and sedge, feeding upon fish. The Hebrew word (קפד qı̂ ppod), occurs but five times Isa 34:11; Zep 2:14. According to Bochart and Gesenius, it means the hedgehog. It has been variously rendered. Some have supposed it to be a land animal; some an aquatic animal; and most have regarded it as a fowl. Bochart has proved that the hedgehog or porcupine is found on the shores of the Euphrates. He translates this place, 'I will place Babylon for an habitation of the porcupine, even the pools of water;' that is, the pools that are round about Babylon shall become so dry that porcupines may dwell there (see Bochart, "Hieroz." iii. 36. pp. 1036-1042).
And pools of water - Bochart supposes this means, even the pools of water shall become dry. But the common interpretation is to be preferred, that Babylon itself should become filled with pools of water. This was done by Cyrus' directing the waters of the Euphrates from their channel when the city was taken, and by the fact that the waters never returned again to their natural bed, so that the region was overflowed with water (see the notes at isa 13.)
And I will sweep it with the besom of destruction - A besom is a broom; and the sense here is, that God would entirely destroy Babylon, and render it wholly uninbabitable.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:23: make: Isa 13:21, Isa 13:22, Isa 34:11-15; Jer 50:39, Jer 50:40, Jer 51:42, Jer 51:43; Zep 2:14; Rev 14:8; Rev 18:2, Rev 18:21-23
I will sweep: Kg1 14:10; Kg2 21:13; Jer 51:25, Jer 51:26
John Gill
14:23 I will also make it a possession for the bittern,.... Instead of being possessed by any of the family of the king of Babylon. The "bittern" is a kind of water fowl, which, by putting its bill into mire, or a broken reed, is said to make a most horrible noise. Some think the "owl" is meant, which dwells in desolate and ruinous places; and others take it to be the "ospray", a sort of eagle that preys upon fish and ducks; according to Kimchi, the "tortoise" is meant; some will have it that the "beaver" or castor is intended; Jarchi understands it of the porcupine or "hedgehog"; and in the Arabic language this creature is called "kunphud", which is pretty near the Hebrew word "kippod", here used; to which Bochartus agrees; but, whatever creature is meant, the design is to show that Babylon should not be inhabited by men, but by birds or beasts of prey, or noxious animals; and so mystical Babylon is said to be a cage of every unclean and hateful bird, Rev_ 18:2,
and pools of water; Babylon being situated in a marshy ground, and by the river Euphrates; and when that river was turned by Cyrus (i), and afterwards its banks neglected, in course of time the water overflowed the place where the city was, and all about it, and so easily came to be what is here predicted it should; see Rev_ 18:21,
and I will sweep it with the besom of destruction, saith the Lord of hosts; and so clear it at once of all its inhabitants, wealth, and riches, and entirely remove its large walls and stately buildings, no more to be seen, just as a house is swept clean of all its dust; intimating, that this superb city, and all belonging to it, should be reduced to dust, and be as easily swept away as dust is with a besom. The word for "sweep", and a "besom", is only used in this place, and has this signification in the Arabic language; it is said in the Talmud (k), that the Rabbins knew not the meaning of this word, till they heard an Arabian girl say to her fellow servant,
"take this besom, and sweep the house.''
expressing the word here used.
(i) Xenophon. Cyropaedia, l. 7. c. 23. (k) Roshhashana, fol. 26. 2. Megilla, fol. 18. 1.
John Wesley
14:23 Bittern - A great water fowl, which delights in solitary places, as also in watery grounds. Such as those were about Babylon. Pools - The ground about Babylon was of itself very moist, because of the great river Euphrates, running by it, which was kept from overflowing the country with charge and labour; this being neglected, when the city was destroyed, it was easily turned into pools of water.
Robert Jamieson, A. R. Fausset and David Brown
14:23 bittern--rather, "the hedgehog" [MAURER and GESENIUS]. STRABO (16:1) states that enormous hedgehogs were found in the islands of the Euphrates.
pools--owing to Cyrus turning the waters of the Euphrates over the country.
besom--sweep-net [MAURER], (3Kings 14:10; 4Kings 21:13).
This would comfort the Jews when captives in Babylon, being a pledge that God, who had by that time fulfilled the promise concerning Sennacherib (though now still future), would also fulfil His promise as to destroying Babylon, Judah's enemy.
14:2414:24: Զոր օրինակ ասացի՝ ա՛յնպէս եղիցի. եւ որպէս խորհեալ եմ[9745]՝ [9745] Ոմանք. Այսպէս եղիցի։
24 Այսպէս է ասում Զօրութիւնների Տէրը. «Ինչպէս ասացի, այնպէս պիտի լինի,
24 Զօրքերու Տէրը երդում ըրաւ ու ըսաւ.«Ինչպէս ծրագրեցի, անշուշտ այնպէս պիտի ըլլա Ու ինչ որ որոշեցի, ա՛ն պիտի կատարուի։
Այսպէս ասէ Տէր զօրութեանց. Զոր օրինակ ասացի`` այնպէս եղիցի, եւ որպէս խորհեալ եմ` այն կացցէ:

14:24: Զոր օրինակ ասացի՝ ա՛յնպէս եղիցի. եւ որպէս խորհեալ եմ[9745]՝
[9745] Ոմանք. Այսպէս եղիցի։
24 Այսպէս է ասում Զօրութիւնների Տէրը. «Ինչպէս ասացի, այնպէս պիտի լինի,
24 Զօրքերու Տէրը երդում ըրաւ ու ըսաւ.«Ինչպէս ծրագրեցի, անշուշտ այնպէս պիտի ըլլա Ու ինչ որ որոշեցի, ա՛ն պիտի կատարուի։
zohrab-1805▾ eastern-1994▾ western am▾
14:2414:24 С клятвою говорит Господь Саваоф: как Я помыслил, так и будет; как Я определил, так и состоится,
14:24 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master σαβαωθ σαβαωθ Tsebaoth ὃν ος who; what τρόπον τροπος manner; by means εἴρηκα ερεω.1 state; mentioned οὕτως ουτως so; this way ἔσται ειμι be καὶ και and; even ὃν ος who; what τρόπον τροπος manner; by means βεβούλευμαι βουλευω intend; deliberate οὕτως ουτως so; this way μενεῖ μενω stay; stand fast
14:24 נִשְׁבַּ֛ע nišbˈaʕ שׁבע swear יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say אִם־ ʔim- אִם if לֹ֞א lˈō לֹא not כַּ ka כְּ as אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] דִּמִּ֨יתִי֙ dimmˈîṯî דמה be like כֵּ֣ן kˈēn כֵּן thus הָיָ֔תָה hāyˈāṯā היה be וְ wᵊ וְ and כַ ḵa כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יָעַ֖צְתִּי yāʕˌaṣtî יעץ advise הִ֥יא hˌî הִיא she תָקֽוּם׃ ṯāqˈûm קום arise
14:24. iuravit Dominus exercituum dicens si non ut putavi ita erit et quomodo mente tractaviThe Lord of hosts hath sworn, saying: Surely as I have thought, so shall it be: and as I have purposed,
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:
14:24. The Lord of hosts has sworn, saying: Surely, just as I have considered it, so shall it be, and in the same manner as I have drawn it through my mind,
14:24. 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:
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:

14:24 С клятвою говорит Господь Саваоф: как Я помыслил, так и будет; как Я определил, так и состоится,
14:24
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
ὃν ος who; what
τρόπον τροπος manner; by means
εἴρηκα ερεω.1 state; mentioned
οὕτως ουτως so; this way
ἔσται ειμι be
καὶ και and; even
ὃν ος who; what
τρόπον τροπος manner; by means
βεβούλευμαι βουλευω intend; deliberate
οὕτως ουτως so; this way
μενεῖ μενω stay; stand fast
14:24
נִשְׁבַּ֛ע nišbˈaʕ שׁבע swear
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
אִם־ ʔim- אִם if
לֹ֞א lˈō לֹא not
כַּ ka כְּ as
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
דִּמִּ֨יתִי֙ dimmˈîṯî דמה be like
כֵּ֣ן kˈēn כֵּן thus
הָיָ֔תָה hāyˈāṯā היה be
וְ wᵊ וְ and
כַ ḵa כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יָעַ֖צְתִּי yāʕˌaṣtî יעץ advise
הִ֥יא hˌî הִיא she
תָקֽוּם׃ ṯāqˈûm קום arise
14:24. iuravit Dominus exercituum dicens si non ut putavi ita erit et quomodo mente tractavi
The Lord of hosts hath sworn, saying: Surely as I have thought, so shall it be: and as I have purposed,
14:24. The Lord of hosts has sworn, saying: Surely, just as I have considered it, so shall it be, and in the same manner as I have drawn it through my mind,
14:24. 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:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: Представляя Бога клянущимся, пророк, очевидно, делает это для того, чтобы более убедить своих читателей в том, что печальная судьба Ассура - неизменна.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
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.
The destruction of Babylon and the Chaldean empire was a thing at a great distance; the empire had not risen to any considerable height when its fall was here foretold: it was almost 200 years from this prediction of Babylon's fall to the accomplishment of it. Now the people to whom Isaiah prophesied might ask, "What is this to us, or what shall we be the better for it, and what assurance shall we have of it?" To both questions he answers in these verses, by a prediction of the ruin both of the Assyrians and of the Philistines, the present enemies that infested them, which they should shortly be eye-witnesses of and have benefit by. These would be a present comfort to them, and a pledge of future deliverance, for the confirming of the faith of their posterity. God is to his people the same to day that he was yesterday and will be hereafter; and he will for ever be the same that he has been and is. Here is,
I. Assurance given of the destruction of the Assyrians (v. 25): I will break the Assyrian in my land. Sennacherib brought a very formidable army into the land of Judah, but there God broke it, broke all his regiments by the sword of a destroying angel. Note, Those who wrongfully invade God's land shall find that it is at their peril: and those who with unhallowed feet trample upon his holy mountains shall themselves there be trodden under foot. God undertakes to do this himself, his people having no might against the great company that came against them: "I will break the Assyrian; let me alone to do it who have angels, hosts of angels, at command." Now the breaking of the power of the Assyrian would be the breaking of the yoke from off the neck of God's people: His burden shall depart from off their shoulders, the burden of quartering that vast army and paying contribution; therefore the Assyrian must be broken, that Judah and Jerusalem may be eased. Let those that make themselves a yoke and a burden to God's people see what they are to expect. Now, 1. This prophecy is here ratified and confirmed by an oath (v. 24): The Lord of hosts hath sworn, that he might show the immutability of his counsel, and that his people may have strong consolation, Heb. vi. 17, 18. What is here said of this particular intention is true of all God's purposes: As I have thought, so shall it come to pass; for he is in one mind, and who can turn him? Nor is he ever put upon new counsels, or obliged to take new measures, as men often are when things occur which they did not foresee. Let those who are the called according to God's purpose comfort themselves with this, that, as God has purposed, so shall it stand, and on that their stability depends. 2. The breaking of the Assyrian power is made a specimen of what God would do with all the powers of the nations that were engaged against him and his church (v. 26): This is the purpose that is purposed upon the whole earth (the whole world, so the LXX.), all the inhabitants of the earth (so the Chaldee), not only upon the Assyrian empire (which was then reckoned to be in a manner all the world, as afterwards the Roman empire was, Luke ii. 1, and with it many nations fell that had dependence upon it), but upon all those states and potentates that should at any time attack his land, his mountains. The fate of the Assyrian shall be theirs; they shall soon find that they meddle to their own hurt. Jerusalem, as it was to the Assyrians, will be to all people a burdensome stone; all that burden themselves with it shall infallibly be cut to pieces by it, Zech. xii. 3, 6. The same hand of power and justice that is now to be stretched out against the Assyrian for invading the people of God shall be stretched out upon all the nations that do likewise. It is still true, and will ever be so, Cursed is he that curses God's Israel, Num. xxiv. 9. God will be an enemy to his people's enemies, Exod. xxiii. 22. 3. All the powers on earth are defied to change God's counsel (v. 27): "The Lord of hosts has purposed to break the Assyrian's yoke, and every rod of the wicked laid upon the lot of the righteous; and who shall disannul this purpose? Who can persuade him to recall it, or find out a plea to evade it? His hand is stretched out to execute this purpose; and who has power enough to turn it back or to stay the course of his judgments?"
II. Assurance is likewise given of the destruction of the Philistines and their power. This burden, this prophecy, that lay as a load upon them, to sink their state, came in the year that king Ahaz died, which was the first year of Hezekiah's reign, v. 28. When a good king came in the room of a bad one then this acceptable message was sent among them. When we reform, then, and not till then, we may look for good news from heaven. Now here we have, 1. A rebuke to the Philistines for triumphing in the death of king Uzziah. He had been as a serpent to them (v. 29), had bitten them, had smitten them, had brought them very low, 2 Chron. xxvi. 6. He warred against the Philistines, broke down their walls, and built cities among them. But when Uzziah died, or rather abdicated, it was told with joy in Gath and published in the streets of Ashkelon. It is inhuman thus to rejoice in our neighbour's fall. But let them not be secure; for though when Uzziah was dead they made reprisals upon Ahaz, and took many of the cities of Judah (2 Chron. xxviii. 18), yet out of the root of Uzziah should come a cockatrice, a more formidable enemy than Uzziah was, even Hezekiah, the fruit of whose government should be to them a fiery flying serpent, for he should fall upon them with incredible swiftness and fury: we find he did so. 2 Kings xviii. 8, He smote the Philistines even to Gaza. Note, If God remove one useful instrument in the midst of his usefulness, he can, and will, raise up others to carry on and complete the same work that they were employed in and left unfinished. 2. A prophecy of the destruction of the Philistines by famine and war. (1.) By famine, v. 30. "When the people of God, whom the Philistines has wasted, and distressed, and impoverished, shall enjoy plenty again," and the first-born of their poor shall feed (the poorest among them shall have food convenient), then, as for the Philistines, God will kill their root with famine. That which was their strength, and with which they thought themselves established as the tree is by the root, shall be starved and dried up by degrees, as those die that die by famine; and thus he shall slay the remnant: those that escape from one destruction are but reserved for another; and, when there are but a few left, those few shall at length be cut off, for God will make a full end. (2.) By war. When the needy of God's people shall lie down in safety, not terrified with the alarms of war, but delighting in the songs of peace, then every gate and every city of the Philistines shall be howling and crying (v. 31), and there shall be a total dissolution of their state; for from Judea, which lay north of the Philistines, there shall come a smoke (a vast army raising a great dust, a smoke that shall be the indication of a devouring fire at hand), and none of all that army shall be alone in his appointed times; none shall straggle or be missing when they are to engage; but they shall all be vigorous and unanimous in attacking the common enemy, when the time appointed for the doing of it comes. None of them shall decline the public service, as, in Deborah's time, Reuben abode among the sheepfolds and Asher on the sea-shore, Judg. v. 16, 17. When God has work to do he will wonderfully endow and dispose men for it.
III. The good use that should be made of all these events for the encouragement of the people of God (v. 32): What shall one then answer the messengers of the nations?
1. This implies, (1.) That the great things God does for his people are, and cannot but be, taken notice of by their neighbours; those among the heathen make remarks upon them, Ps. cxxvi. 2. (2.) That messengers will be sent to enquire concerning them. Jacob and Israel had long been a people distinguished from all others and dignified with uncommon favours; and therefore some for good-will, others for ill-will, and all for curiosity, are inquisitive concerning them. (3.) That it concerns us always to be ready to give a reason of the hope that we have in the providence of God, as well as in his grace, in answer to every one that asks it, with meekness and fear, 1 Pet. iii. 15. And we need go no further than the sacred truths of God's word for a reason; for God, in all he does, is fulfilling the scripture. (4.) The issue of God's dealings with his people shall be so clearly and manifestly glorious that any one, every one, shall be able to give an account of them to those that enquire concerning them. Now,
2. The answer which is to be given to the messengers of the nations is, (1.) That God is and will be a faithful friend to his church and people, and will secure and advance their interests. Tell them that the Lord has founded Zion. This gives an account both of the work itself that is done and of the reason of it. What is God doing in the world, and what is he designing in all the revolutions of states and kingdoms, in the ruin of some nations and the rise of others? He is, in all this, founding Zion; he is aiming at the advancement of his church's interests; and what he aims at he will accomplish. The messengers of the nations, when they sent to enquire concerning Hezekiah's successes against the Philistines, expected to learn by what politics, counsels, and arts of war he carried his point; but they are told that these successes were not owing to any thing of that nature, but to the care God took of his church and the interest he had in it. The Lord has founded Zion, and therefore the Philistines must fall. (2.) That his church has and will have a dependence upon him: The poor of his people shall trust in it, his poor people who have lately been brought very low, even the poorest of them; they more than others, for they have nothing else to trust to, Zeph. iii. 12, 13. The poor receive the gospel, Matt. xi. 5. They shall trust to this, to this great truth, that the Lord has founded Zion; on this they shall build their hopes, and not on an arm of flesh. This ought to give us abundant satisfaction as to public affairs, that however it may go with particular persons, parties, and interests, the church, having God himself for its founder and Christ the rock for its foundation, cannot but stand firm. The poor of his people shall betake themselves to it (so some read it), shall join themselves to his church and embark in its interests; they shall concur with God in his designs to establish his people, and shall wind up all on the same plan, and make all their little concerns and projects bend to that. Those that take God's people for their people must be willing to take their lot with them and cast in their lot among them. Let the messengers of the nations know that the poor Israelites, who trust in God, having, like Zion, their foundation in the holy mountains (Ps. lxxxvii. 1), are like Zion, which cannot be removed, but abides for ever (Ps. cxxv. 1), and therefore they will not fear what man can do unto them.
Albert Barnes: Notes on the Bible - 1834
14:24: The Lord of hosts - (see the note at Isa 1:9). It is evident that this verse and the three following, is not directly connected with that which goes before, respecting Babylon. This pertains to the Assyrian; that had relation to Babylon. Vitringa says that this is attached to the prophecy respecting Babylon, and is a unique yet not altogether foreign argument, and is a sort of epilogue to the prophecy respecting Babylon. The design, he says, is this. As the events which had been foretold respecting Babylon seemed so great and wonderful as to be almost incredible, the prophet, in order to show the Jews how easily it could be accomplished, refers them to the case of Sennacherib, and the ease with which he and his army had been destroyed. Lowth supposes that the Assyrians and Babylonians here are one people. Rosenmuller supposes that this prophecy respecting Sennacherib has been "displaced" by the collector of the prophecies of Isaiah, and that it should have been attached to the prophecy respecting the Assyrian monarch (see isa 10.) The probable sense of the passage is that which makes it refer to the predicted destruction of Sennacherib isa 10; and the design of the prophet in referring to that here is, to assure the Jews of the certain destruction of Babylon, and to comfort them with the assurance that they would be delivered from their captivity there.
The prophecy respecting Babylon was uttered "before" the destruction of Sennacherib; but it is to be remembered that its design was to comfort the Jews "in" Babylon. The prophet therefore throws himself "beyond" the period of their captivity - though it was to occur many years "after" the prophecy respecting Babylon was uttered; and with this view he introduces the subject of the Assyrian. At that future time, Sennacherib would have been destroyed. And as God would have fulfilled the prophecy respecting the proud and self-confident Assyrian, so they might have the assurance that he "would" fulfill his predictions respecting the no less proud and self-confident king of Babylon; and as he would have delivered his people from the invasion of the Assyrian, even when he was at the gates of Jerusalem, so he would deliver them in their captivity in Babylon.
Hath sworn - (see Gen 24:7; Exo 13:5, Exo 13:11; Exo 33:1; Num 32:10; Heb 3:18; Heb 6:13). Yahweh is often represented as making use of an oath to denote the strong confirmation, the absolute certainty of what he utters. The oath here was designed to comfort the Jews, when they should be in Babylon, with the assurance that what he had thus solemnly promised would assuredly come to pass.
As I have thought - As I have designed, or intended. God's promises never fail; his purposes shall all be accomplished (compare Isa 46:10-11). This passage is full proof that God does not "change:" that whatever his purposes are, they are inflexible. Change supposes imperfection; and it is often affirmed that God is immutable Sa1 15:29; Mal 3:6; Jam 1:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:24: Lord: Exo 17:16; Psa 110:4; Jer 44:26; Amo 8:7; Heb 4:3, Heb 6:16-18
Surely: Isa 46:10, Isa 46:11; Job 23:13; Psa 33:10, Psa 92:5; Pro 19:21, Pro 21:30; Jer 23:20; Jer 29:11; Lam 3:37; Mat 11:25; Act 4:28; Eph 1:9
Carl Friedrich Keil and Franz Delitzsch
14:24
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 Jer 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 Is 14:26 onwards.
John Gill
14:24 The Lord of hosts hath sworn, saying,.... The Septuagint only read, "these things saith the Lord of hosts"; for, as Kimchi on the place observes, his word is his oath; but for the comfort of his people, and for the confirmation either of the prophecies concerning the fall of Babylon, or of the following concerning the destruction of the Assyrian monarchy, or both, he adds his oath to his word, to show that the sentence passed in his mind, and now expressed, was irrevocable:
surely as I have thought, so shall it come to pass; as he had shaped and schemed it, and drew the form and image in his own mind, or fixed and settled it there, so should it be done in due time, as every thing is that is determined by the Lord; and this shows that nothing is casual, or comes by chance, but everything as it is purposed of God; and that as everything comes to pass which he has resolved, so every such resolution proceeds from thought, and is the produce of the highest wisdom and prudence:
and as I have purposed, so it shall stand; or "counselled" (l); within himself, for he does all things according to the counsel of his will; and which always stands firm, sure, and unalterable, let what devices soever be in the heart of man.
(l) "consului", Montanus, Cocceius; "consilium inivi", Junius & Tremellius; "consultavi", Piscator.
John Wesley
14:24 Saying - This verse does not only concern Babylon's destruction, but also the overthrow of Sennacherib and the Assyrian host, which was a pledge of the destruction of the city and empire of Babylon.
Robert Jamieson, A. R. Fausset and David Brown
14:24 A FRAGMENT AS TO THE DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Is 14:24-27)
In this verse the Lord's thought (purpose) stands in antithesis to the Assyrians' thoughts (Is 10:7). (See Is 46:10-11; 1Kings 15:29; Mal 3:6).
14:2514:25: ա՛յն կացցէ. սատակել զԱսորեստանեայս յերկրի իմում եւ ՚ի վերայ լերանց իմոց. եւ եղիցին ՚ի կոխո՛ւմն. եւ բարձցի՛ ՚ի ձէնջ լուծ նոցա, եւ գոռոզութիւն նոցա ՚ի պարանոցէ ձերմէ վերասցի՛[9746]։ [9746] Ոմանք. ԶԱսորեստանեայս յերկրի իւրում։
25 եւ ինչպէս մտածել եմ, այնպէս էլ պիտի կատարուի. ասորեստանցիներին իմ երկրի մէջ եւ իմ լեռների վրայ պիտի կոտորեմ, թող նրանք ոտքի տակ գնան, եւ նրանց լուծն ընկնի ձեր վրայից, նրանց բռնութիւնը վերանայ ձեր պարանոցից»:
25 Ասորեստանցին իմ երկրիս մէջ պիտի կոտորեմ Ու զանիկա լեռներուս վրայ պիտի կոխկռտեմ Եւ անոր լուծը անոնց վրայէն պիտի վերնայ Ու անոր բեռը՝ անոնց ուսէն»։
սատակել զԱսորեստանեայս յերկրի իմում եւ ի վերայ լերանց իմոց եւ եղիցին ի կոխումն. եւ բարձցի [231]ի ձէնջ լուծ նոցա, եւ գոռոզութիւն նոցա ի պարանոցէ ձերմէ`` վերասցի:

14:25: ա՛յն կացցէ. սատակել զԱսորեստանեայս յերկրի իմում եւ ՚ի վերայ լերանց իմոց. եւ եղիցին ՚ի կոխո՛ւմն. եւ բարձցի՛ ՚ի ձէնջ լուծ նոցա, եւ գոռոզութիւն նոցա ՚ի պարանոցէ ձերմէ վերասցի՛[9746]։
[9746] Ոմանք. ԶԱսորեստանեայս յերկրի իւրում։
25 եւ ինչպէս մտածել եմ, այնպէս էլ պիտի կատարուի. ասորեստանցիներին իմ երկրի մէջ եւ իմ լեռների վրայ պիտի կոտորեմ, թող նրանք ոտքի տակ գնան, եւ նրանց լուծն ընկնի ձեր վրայից, նրանց բռնութիւնը վերանայ ձեր պարանոցից»:
25 Ասորեստանցին իմ երկրիս մէջ պիտի կոտորեմ Ու զանիկա լեռներուս վրայ պիտի կոխկռտեմ Եւ անոր լուծը անոնց վրայէն պիտի վերնայ Ու անոր բեռը՝ անոնց ուսէն»։
zohrab-1805▾ eastern-1994▾ western am▾
14:2514:25 чтобы сокрушить Ассура в земле Моей и растоптать его на горах Моих; и спадет с них ярмо его, и снимется бремя его с рамен их.
14:25 τοῦ ο the ἀπολέσαι απολλυμι destroy; lose τοὺς ο the Ἀσσυρίους ασσυριος from; away τῆς ο the γῆς γη earth; land τῆς ο the ἐμῆς εμος mine; my own καὶ και and; even ἀπὸ απο from; away τῶν ο the ὀρέων ορος mountain; mount μου μου of me; mine καὶ και and; even ἔσονται ειμι be εἰς εις into; for καταπάτημα καταπατημα and; even ἀφαιρεθήσεται αφαιρεω take away ἀπ᾿ απο from; away αὐτῶν αυτος he; him ὁ ο the ζυγὸς ζυγος yoke αὐτῶν αυτος he; him καὶ και and; even τὸ ο the κῦδος κυδος he; him ἀπὸ απο from; away τῶν ο the ὤμων ωμος shoulder ἀφαιρεθήσεται αφαιρεω take away
14:25 לִ li לְ to שְׁבֹּ֤ר šᵊbbˈōr שׁבר break אַשּׁוּר֙ ʔaššûr אַשּׁוּר Asshur בְּ bᵊ בְּ in אַרְצִ֔י ʔarṣˈî אֶרֶץ earth וְ wᵊ וְ and עַל־ ʕal- עַל upon הָרַ֖י hārˌay הַר mountain אֲבוּסֶ֑נּוּ ʔᵃvûsˈennû בוס tread down וְ wᵊ וְ and סָ֤ר sˈār סור turn aside מֵֽ mˈē מִן from עֲלֵיהֶם֙ ʕᵃlêhˌem עַל upon עֻלֹּ֔ו ʕullˈô עֹל yoke וְ wᵊ וְ and סֻ֨בֳּלֹ֔ו sˌubbᵒlˈô סֹבֶל load מֵ mē מִן from עַ֥ל ʕˌal עַל upon שִׁכְמֹ֖ו šiḵmˌô שְׁכֶם shoulder יָסֽוּר׃ yāsˈûr סור turn aside
14:25. sic eveniet ut conteram Assyrium in terra mea et in montibus meis conculcem eum et auferetur ab eis iugum eius et onus illius ab umero eorum tolleturSo shall it fall out: That I will destroy the Assyrian in my land, and upon my mountains tread him under foot: and his yoke shall be taken away from them, and his burden shall be taken off their shoulder.
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.
14:25. so shall it occur. So shall I crush the Assyrian in my land, and I will trample him upon my mountains, and his yoke will be taken away from them, and his burden will be removed from their shoulder.
14:25. 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.
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:

14:25 чтобы сокрушить Ассура в земле Моей и растоптать его на горах Моих; и спадет с них ярмо его, и снимется бремя его с рамен их.
14:25
τοῦ ο the
ἀπολέσαι απολλυμι destroy; lose
τοὺς ο the
Ἀσσυρίους ασσυριος from; away
τῆς ο the
γῆς γη earth; land
τῆς ο the
ἐμῆς εμος mine; my own
καὶ και and; even
ἀπὸ απο from; away
τῶν ο the
ὀρέων ορος mountain; mount
μου μου of me; mine
καὶ και and; even
ἔσονται ειμι be
εἰς εις into; for
καταπάτημα καταπατημα and; even
ἀφαιρεθήσεται αφαιρεω take away
ἀπ᾿ απο from; away
αὐτῶν αυτος he; him
ο the
ζυγὸς ζυγος yoke
αὐτῶν αυτος he; him
καὶ και and; even
τὸ ο the
κῦδος κυδος he; him
ἀπὸ απο from; away
τῶν ο the
ὤμων ωμος shoulder
ἀφαιρεθήσεται αφαιρεω take away
14:25
לִ li לְ to
שְׁבֹּ֤ר šᵊbbˈōr שׁבר break
אַשּׁוּר֙ ʔaššûr אַשּׁוּר Asshur
בְּ bᵊ בְּ in
אַרְצִ֔י ʔarṣˈî אֶרֶץ earth
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
הָרַ֖י hārˌay הַר mountain
אֲבוּסֶ֑נּוּ ʔᵃvûsˈennû בוס tread down
וְ wᵊ וְ and
סָ֤ר sˈār סור turn aside
מֵֽ mˈē מִן from
עֲלֵיהֶם֙ ʕᵃlêhˌem עַל upon
עֻלֹּ֔ו ʕullˈô עֹל yoke
וְ wᵊ וְ and
סֻ֨בֳּלֹ֔ו sˌubbᵒlˈô סֹבֶל load
מֵ מִן from
עַ֥ל ʕˌal עַל upon
שִׁכְמֹ֖ו šiḵmˌô שְׁכֶם shoulder
יָסֽוּר׃ yāsˈûr סור turn aside
14:25. sic eveniet ut conteram Assyrium in terra mea et in montibus meis conculcem eum et auferetur ab eis iugum eius et onus illius ab umero eorum tolletur
So shall it fall out: That I will destroy the Assyrian in my land, and upon my mountains tread him under foot: and his yoke shall be taken away from them, and his burden shall be taken off their shoulder.
14:25. so shall it occur. So shall I crush the Assyrian in my land, and I will trample him upon my mountains, and his yoke will be taken away from them, and his burden will be removed from their shoulder.
14:25. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Хотя после поражения войска ассирийского Ангелом под стенами Иерусалима, какое и имеется в виду у пророка, Ассур снова на некоторое время ожил, тем не менее пророк имел полное основание рассматривать это страшное поражение как конец Ассирийского могущества. В самом деле, удар, нанесенный Ассуру Господом Богом, возбудил энергию вo врагах Ассура, которые сначала по одиночке стали вступать с ним в борьбу, а потом, когда удалось образоваться коалиции из трех сильных держав - Египетской, Мидийской и Вавилонской, и вовсе положили конец существованию Ассирийской монархии (за 608: лет до Р. Х.).

Горами Божиими называется Иудея - страна очень гористая.

С них, т. е. со всех подчиненных Ассуру народов.
Adam Clarke: Commentary on the Bible - 1831
14:25: I will break the Assyrian - upon my mountains "To crush the Assyrian - on my mountains" - The Assyrians and Babylonians are the same people, Herod. 1:199, 200. Babylon is reckoned the principal city in Assyria, ibid. 178. Strabo says the same thing, lib. 16 sub init. The circumstance of this judgment being to be executed on God's mountains is of importance; it may mean the destruction of Sennacherib's army near Jerusalem, and have a still farther view: compare Eze 39:4; and see Lowth on this place of Isaiah.
Albert Barnes: Notes on the Bible - 1834
14:25: That I will break - That I will break his power; that I will discomfit and destroy his army.
The Assyrian - Sennacherib (see isa 10.)
In my land - That is, in the land of Canaan. This is often called his land; and this expression shows that the passage does not and cannot refer to the king of Babylon, for he was destroyed in his own city Dan. 5)
And upon my mountains - That is, upon the mountains of Palestine. The army of Sennacherib was destroyed on the mountains that were near to Jerusalem (see the notes at Isa 10:33-34).
Then shall his yoke - The yoke of the Assyrian (see the note at Isa 10:27).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:25: I will: Isa 9:4, Isa 10:16-19, Isa 10:32-34, Isa 17:12-14, Isa 30:30-33, Isa 31:8, Isa 31:9, Isa 37:36-38; Eze 39:4
then: Isa 14:5, Isa 10:24-27; Nah 1:13
Geneva 1599
14:25 (o) That I will break the Assyrian in my land, and upon my mountains tread him under foot: then shall his yoke depart from off (p) them, and his burden depart from off their shoulders.
(o) As I have begun to destroy the Assyrians in Sennacherib: so will I continue and destroy them wholly, when I will deliver you from Babylon.
(p) From the Jews.
John Gill
14:25 That I will break the Assyrian in my land,.... This was his thought, counsel, purpose, and decree; which must be understood either of the king of Babylon, as before, called the Assyrian; as the king of Babylon seems to be called the king of Assyria in 2Chron 33:11, but then his destruction was not in the land of Israel, or on the mountains of Judea, as is here predicted; or rather, therefore, this is a new prophecy, or a return to what is foretold in the tenth chapter Is 10:1 concerning Sennacherib and his army, and the destruction of it; which, coming to pass long before the destruction of Babylon, is mentioned for the comfort of God's people, as a pledge and assurance of the latter: though some think that it was now past, and is observed to strengthen the faith of the Jews, with respect to the preceding prediction, and read the words thus, as "in breaking the Assyrian in my land"; and then the sense is, what I have thought, purposed, and sworn to, to come to pass, concerning the fall of Babylon, shall as surely be accomplished, and you may depend upon it, as I have broke the Assyrian army in my land before your eyes, of which ye yourselves are witnesses. Some think that Gog and Magog are intended by the Assyrian, of whom it is predicted that they should fall upon the mountains of Israel, as here, Ezek 39:4 it may be, that as the king of Babylon was a type of the Romish antichrist in the preceding prophecy, the Assyrian here may represent the Turks, who now possess the land of Israel, and shall be destroyed:
and upon my mountains tread him under foot; the mountainous part of Judea, particularly the mountains which were round about Jerusalem, where the Assyrian army under Sennacherib was, when besieged by him, and where they fell and were trodden under foot; and now the Lord may be said to break the Assyrian troops, and trample upon them, because it was not only done according to his will, but without the use of men, by an angel that was sent immediately from heaven, and destroyed the whole host, 4Kings 19:35,
there shall his yoke depart from off them, and his burden depart from off their shoulders: meaning, that hereby the siege of Jerusalem would be broken up, and the city rid of such a troublesome enemy; and the parts adjacent eased of the burden of having such a numerous army quartered upon them; and the whole land freed from the subjection of this monarch, and from paying tribute to him. The same is said in Is 10:27. This, in the Talmud (m), is interpreted of Sennacherib.
(m) T. Bab. Sanhedrin, fol. 94. 2.
John Wesley
14:25 My land - In Judea, which is my land in a peculiar manner. Mountains - In my mountainous country, for such Judea was, especially about Jerusalem.
Robert Jamieson, A. R. Fausset and David Brown
14:25 That--My purpose, namely, "that."
break . . . yoke-- (Is 10:27).
my mountains--Sennacherib's army was destroyed on the mountains near Jerusalem (Is 10:33-34). God regarded Judah as peculiarly His.
14:2614:26: Ա՛յս խորհուրդ է զոր խորհեցաւ Տէր ՚ի վերայ ամենայն տիեզերաց. եւ ա՛յս ձեռն բարձրացեալ ՚ի վերայ ամենայն ազգաց։
26 Այս է այն խորհուրդը, որ խորհեց Տէրը համայն աշխարհի մասին, եւ այս ձեռքն է, որ բարձրացել է հանուր ազգերի վրայ:
26 Բոլոր երկրի համար որոշուած նախասահմանութիւնը ասիկա է։Բոլոր ազգերուն վրայ երկնցած ձեռքը ասիկա է։
Այս խորհուրդ է զոր խորհեցաւ Տէր ի վերայ ամենայն տիեզերաց. եւ այս ձեռն բարձրացեալ ի վերայ ամենայն ազգաց:

14:26: Ա՛յս խորհուրդ է զոր խորհեցաւ Տէր ՚ի վերայ ամենայն տիեզերաց. եւ ա՛յս ձեռն բարձրացեալ ՚ի վերայ ամենայն ազգաց։
26 Այս է այն խորհուրդը, որ խորհեց Տէրը համայն աշխարհի մասին, եւ այս ձեռքն է, որ բարձրացել է հանուր ազգերի վրայ:
26 Բոլոր երկրի համար որոշուած նախասահմանութիւնը ասիկա է։Բոլոր ազգերուն վրայ երկնցած ձեռքը ասիկա է։
zohrab-1805▾ eastern-1994▾ western am▾
14:2614:26 Таково определение, постановленное о всей земле, и вот рука, простертая на все народы,
14:26 αὕτη ουτος this; he ἡ ο the βουλή βουλη intent ἣν ος who; what βεβούλευται βουλευω intend; deliberate κύριος κυριος lord; master ἐπὶ επι in; on τὴν ο the οἰκουμένην οικουμενη habitat ὅλην ολος whole; wholly καὶ και and; even αὕτη ουτος this; he ἡ ο the χεὶρ χειρ hand ἡ ο the ὑψηλὴ υψηλος high; lofty ἐπὶ επι in; on πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste τῆς ο the οἰκουμένης οικουμενη habitat
14:26 זֹ֛את zˈōṯ זֹאת this הָ hā הַ the עֵצָ֥ה ʕēṣˌā עֵצָה counsel הַ ha הַ the יְּעוּצָ֖ה yyᵊʕûṣˌā יעץ advise עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and זֹ֛את zˈōṯ זֹאת this הַ ha הַ the יָּ֥ד yyˌāḏ יָד hand הַ ha הַ the נְּטוּיָ֖ה nnᵊṭûyˌā נטה extend עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole הַ ha הַ the גֹּויִֽם׃ ggôyˈim גֹּוי people
14:26. hoc consilium quod cogitavi super omnem terram et haec est manus extenta super universas gentesThis is the counsel, that I have purposed upon all the earth, and this is the hand that is stretched out upon all nations.
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.
14:26. This is the plan that I have decided, concerning the entire earth, and this is the hand which is extended over all the nations.
14:26. This [is] the purpose that is purposed upon the whole earth: and this [is] the hand that is stretched out upon all the nations.
This [is] the purpose that is purposed upon the whole earth: and this [is] the hand that is stretched out upon all the nations:

14:26 Таково определение, постановленное о всей земле, и вот рука, простертая на все народы,
14:26
αὕτη ουτος this; he
ο the
βουλή βουλη intent
ἣν ος who; what
βεβούλευται βουλευω intend; deliberate
κύριος κυριος lord; master
ἐπὶ επι in; on
τὴν ο the
οἰκουμένην οικουμενη habitat
ὅλην ολος whole; wholly
καὶ και and; even
αὕτη ουτος this; he
ο the
χεὶρ χειρ hand
ο the
ὑψηλὴ υψηλος high; lofty
ἐπὶ επι in; on
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
τῆς ο the
οἰκουμένης οικουμενη habitat
14:26
זֹ֛את zˈōṯ זֹאת this
הָ הַ the
עֵצָ֥ה ʕēṣˌā עֵצָה counsel
הַ ha הַ the
יְּעוּצָ֖ה yyᵊʕûṣˌā יעץ advise
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
זֹ֛את zˈōṯ זֹאת this
הַ ha הַ the
יָּ֥ד yyˌāḏ יָד hand
הַ ha הַ the
נְּטוּיָ֖ה nnᵊṭûyˌā נטה extend
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
הַ ha הַ the
גֹּויִֽם׃ ggôyˈim גֹּוי people
14:26. hoc consilium quod cogitavi super omnem terram et haec est manus extenta super universas gentes
This is the counsel, that I have purposed upon all the earth, and this is the hand that is stretched out upon all nations.
14:26. This is the plan that I have decided, concerning the entire earth, and this is the hand which is extended over all the nations.
14:26. This [is] the purpose that is purposed upon the whole earth: and this [is] the hand that is stretched out upon all the nations.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-27: Низвержение Ассура есть только один из моментов Суда Божия, который, несомненно, прострется на все народы мира.
Albert Barnes: Notes on the Bible - 1834
14:26: This is the purpose - This is the sum of the whole design - a design that embraces the destruction both of the king of Assyria, and of Babylon.
Upon the whole earth - The successive kingdoms of Assyria and Babylonia embraced the whole earth, and to destroy them would in fact affect all the nations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:26: Isa 5:25; Zep 3:6-8
John Gill
14:26 This is the purpose that is purposed upon the whole earth, &c. Or, "counsel that is counselled". The Targum is,
"all the inhabitants of the earth;''
and the Septuagint version, "the whole world", meaning the Assyrian empire, and all states depending on it; as the Roman empire is called, Lk 2:1 for this purpose respects not the end of the world, and the judgment of it at the last day, as some have thought; but the preceding prophecy, purpose, or counsel, concerning breaking and trampling under foot the Assyrians, and delivering the Jews from subjection to them:
and this is the hand that is stretched out upon all the nations; of which the Assyrian army consisted, or which made up the Assyrian monarchy, or depended on it, and fell with it. "Purpose" denotes the counsel, will, and decree of God, about this business; and "hand" the execution of it. The Targum renders it "power"; so "hand" and "counsel" go together in Acts 4:28. The Targum is
"on all kingdoms.''
John Wesley
14:26 The earth - Upon this vast empire, now in the hands of the Assyrians, and shortly to come into the hands of the Babylonians. The hand - The providence of God executing his purpose.
Robert Jamieson, A. R. Fausset and David Brown
14:26 This is . . . purpose . . . whole earth--A hint that the prophecy embraces the present world of all ages in its scope, of which the purpose concerning Babylon and Assyria, the then representatives of the world power, is but a part.
hand . . . stretched out upon--namely, in punishment (Is 5:25).
14:2714:27: Զի զոր սուրբն Աստուած խորհեցաւ, ո՞վ իցէ որ զայն ցրիցէ. եւ զբարձրացեալ ձեռն նորա՝ ո՞վ իցէ որ դարձուցանիցէ։
27 Արդարեւ, այն, ինչ սուրբ Աստուած խորհեց, ո՞վ կարող է խափանել, եւ ո՞վ կարող է նրա բարձրացած ձեռքը կասեցնել:
27 Քանի որ զօրքերու Տէրը նախասահմանեց, Ո՞վ կրնայ զանիկա խափանել։Անոր ձեռքը երկնցած է, Ո՞վ կրնայ զանիկա ետ դարձնել։
Զի զոր [232]սուրբն Աստուած`` խորհեցաւ, ո՞վ իցէ որ զայն ցրիցէ. եւ զբարձրացեալ ձեռն նորա` ո՞վ իցէ որ դարձուցանիցէ:

14:27: Զի զոր սուրբն Աստուած խորհեցաւ, ո՞վ իցէ որ զայն ցրիցէ. եւ զբարձրացեալ ձեռն նորա՝ ո՞վ իցէ որ դարձուցանիցէ։
27 Արդարեւ, այն, ինչ սուրբ Աստուած խորհեց, ո՞վ կարող է խափանել, եւ ո՞վ կարող է նրա բարձրացած ձեռքը կասեցնել:
27 Քանի որ զօրքերու Տէրը նախասահմանեց, Ո՞վ կրնայ զանիկա խափանել։Անոր ձեռքը երկնցած է, Ո՞վ կրնայ զանիկա ետ դարձնել։
zohrab-1805▾ eastern-1994▾ western am▾
14:2714:27 ибо Господь Саваоф определил, и кто может отменить это? рука Его простерта, и кто отвратит ее?
14:27 ἃ ος who; what γὰρ γαρ for ὁ ο the θεὸς θεος God ὁ ο the ἅγιος αγιος holy βεβούλευται βουλευω intend; deliberate τίς τις.1 who?; what? διασκεδάσει διασκεδαζω and; even τὴν ο the χεῖρα χειρ hand τὴν ο the ὑψηλὴν υψηλος high; lofty τίς τις.1 who?; what? ἀποστρέψει αποστρεφω turn away; alienate
14:27 כִּֽי־ kˈî- כִּי that יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֛ות ṣᵊvāʔˈôṯ צָבָא service יָעָ֖ץ yāʕˌāṣ יעץ advise וּ û וְ and מִ֣י mˈî מִי who יָפֵ֑ר yāfˈēr פרר break וְ wᵊ וְ and יָדֹ֥ו yāḏˌô יָד hand הַ ha הַ the נְּטוּיָ֖ה nnᵊṭûyˌā נטה extend וּ û וְ and מִ֥י mˌî מִי who יְשִׁיבֶֽנָּה׃ פ yᵊšîvˈennā . f שׁוב return
14:27. Dominus enim exercituum decrevit et quis poterit infirmare et manus eius extenta et quis avertet eamFor the Lord of hosts hath decreed, and who can disannul it? and his hand is stretched out: and who shall turn it away?
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?
14:27. For the Lord of hosts has decreed it, and who is able to weaken it? And his hand is extended, so who can avert it?
14:27. For the LORD of hosts hath purposed, and who shall disannul [it]? and his hand [is] stretched out, and who shall turn it back?
For the LORD of hosts hath purposed, and who shall disannul [it]? and his hand [is] stretched out, and who shall turn it back:

14:27 ибо Господь Саваоф определил, и кто может отменить это? рука Его простерта, и кто отвратит ее?
14:27
ος who; what
γὰρ γαρ for
ο the
θεὸς θεος God
ο the
ἅγιος αγιος holy
βεβούλευται βουλευω intend; deliberate
τίς τις.1 who?; what?
διασκεδάσει διασκεδαζω and; even
τὴν ο the
χεῖρα χειρ hand
τὴν ο the
ὑψηλὴν υψηλος high; lofty
τίς τις.1 who?; what?
ἀποστρέψει αποστρεφω turn away; alienate
14:27
כִּֽי־ kˈî- כִּי that
יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֛ות ṣᵊvāʔˈôṯ צָבָא service
יָעָ֖ץ yāʕˌāṣ יעץ advise
וּ û וְ and
מִ֣י mˈî מִי who
יָפֵ֑ר yāfˈēr פרר break
וְ wᵊ וְ and
יָדֹ֥ו yāḏˌô יָד hand
הַ ha הַ the
נְּטוּיָ֖ה nnᵊṭûyˌā נטה extend
וּ û וְ and
מִ֥י mˌî מִי who
יְשִׁיבֶֽנָּה׃ פ yᵊšîvˈennā . f שׁוב return
14:27. Dominus enim exercituum decrevit et quis poterit infirmare et manus eius extenta et quis avertet eam
For the Lord of hosts hath decreed, and who can disannul it? and his hand is stretched out: and who shall turn it away?
14:27. For the Lord of hosts has decreed it, and who is able to weaken it? And his hand is extended, so who can avert it?
14:27. For the LORD of hosts hath purposed, and who shall disannul [it]? and his hand [is] stretched out, and who shall turn it back?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
14:27: For the Lord of hosts - (see the note at Isa 1:9).
Who shall disannul it? - Who has power to defeat his purposes? Difficult as they may be in appearance, and incredible as their fulfillment may seem, yet his purposes are formed in full view of all the circumstances; and there is no power to resist his arm, or to turn him aside from the execution of his designs. By this assurance God designed to comfort his people when they should be in Babylon in a long and dreary captivity (compare Psa 137:1-9.) And by the same consideration his people may be comforted at all times. His plans shall stand. None can disannul them. No arm has power to resist him. None of the schemes formed against him shall ever prosper. Whatever ills, therefore, may befall his people; however thick, and gloomy, and sad their calamities may be; and however dark his dispensations may appear, yet they may bare the assurance that all his plans are wise, and that they all shall stand. No matter how many, or how mighty may be the foes of the church; no matter how strong their cities, or their ramparts; no matter how numerous their armies, or how self-confident may be their leaders, they have no power to resist God. If their plans are in his way they will be thrown down; if Rev_olutions are necessary among human beings to accomplish His purposes, they will be brought about; if cities and armies need to be destroyed in order that "his" plans may succeed, and his church be safe, they will be demolished, just as the army of Sennacherib was laid pale in death, and as Babylon - the haughtiest of cities - was overthrown. Who can stand against God? and who can resist the execution of his will?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:27: the Lord: Isa 23:9, Isa 43:13, Isa 46:11; Job 40:8; Jer 4:28, Jer 51:59; Rom 8:28, Rom 8:31
his: Isa 9:12; Ch2 20:6; Job 9:12, Job 23:13; Psa 33:11; Pro 19:21, Pro 21:30; Dan 4:31-35
John Gill
14:27 For the Lord of hosts hath purposed,.... What is before declared, the fall of Babylon, and the destruction of the Assyrian, and everything else that comes to pass in this world; there is nothing comes to pass but he has purposed, and everything he has purposed does come to pass:
and who shall disannul it? not the most powerful monarch, or most powerful armies, or the most refined councils of men, or the greatest politicians on earth:
and his hand is stretched out, and who shall turn it back? or aside, from giving the blow it is designed to give; no power on earth is equal to it.
Robert Jamieson, A. R. Fausset and David Brown
14:27 (Dan 4:35).
To comfort the Jews, lest they should fear that people; not in order to call the Philistines to repentance, since the prophecy was probably never circulated among them. They had been subdued by Uzziah or Azariah (2Chron 26:6); but in the reign of Ahaz (2Chron 28:18), they took several towns in south Judea. Now Isaiah denounces their final subjugation by Hezekiah.
14:2814:28: Յամին յորում մեռաւ Աքազ արքայ, եղեւ պատգամս այս ՚ի վերայ այլազգեացն[9747]։ [9747] Ոմանք. Ախազ արքայ։
28 Այլազգիներին[18] ուղղուած այս պատգամը եղաւ այն տարում, երբ մեռաւ Աքազ արքան.[18] 18. Եբրայերէնում՝ փղշտացիներին:
28 Աքազ թագաւորին մահուան տարին այս պատգամը եղաւ
Յամին յորում մեռաւ Աքազ արքայ, եղեւ պատգամս այս [233]ի վերայ այլազգեաց:

14:28: Յամին յորում մեռաւ Աքազ արքայ, եղեւ պատգամս այս ՚ի վերայ այլազգեացն[9747]։
[9747] Ոմանք. Ախազ արքայ։
28 Այլազգիներին[18] ուղղուած այս պատգամը եղաւ այն տարում, երբ մեռաւ Աքազ արքան.
[18] 18. Եբրայերէնում՝ փղշտացիներին:
28 Աքազ թագաւորին մահուան տարին այս պատգամը եղաւ
zohrab-1805▾ eastern-1994▾ western am▾
14:2814:28 В год смерти царя Ахаза было такое пророческое слово:
14:28 τοῦ ο the ἔτους ετος year οὗ ος who; what ἀπέθανεν αποθνησκω die Αχαζ αχαζ Achaz; Akhaz ὁ ο the βασιλεύς βασιλευς monarch; king ἐγενήθη γινομαι happen; become τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he
14:28 בִּ bi בְּ in שְׁנַת־ šᵊnaṯ- שָׁנָה year מֹ֖ות mˌôṯ מָוֶת death הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king אָחָ֑ז ʔāḥˈāz אָחָז Ahaz הָיָ֖ה hāyˌā היה be הַ ha הַ the מַּשָּׂ֥א mmaśśˌā מַשָּׂא utterance הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
14:28. in anno quo mortuus est rex Ahaz factum est onus istudIn the year that king Achaz died, was this burden:
28. In the year that king Ahaz died was this burden.
14:28. In the year in which king Ahaz died, this burden was given:
14:28. In the year that king Ahaz died was this burden.
In the year that king Ahaz died was this burden:

14:28 В год смерти царя Ахаза было такое пророческое слово:
14:28
τοῦ ο the
ἔτους ετος year
οὗ ος who; what
ἀπέθανεν αποθνησκω die
Αχαζ αχαζ Achaz; Akhaz
ο the
βασιλεύς βασιλευς monarch; king
ἐγενήθη γινομαι happen; become
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
14:28
בִּ bi בְּ in
שְׁנַת־ šᵊnaṯ- שָׁנָה year
מֹ֖ות mˌôṯ מָוֶת death
הַ ha הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
אָחָ֑ז ʔāḥˈāz אָחָז Ahaz
הָיָ֖ה hāyˌā היה be
הַ ha הַ the
מַּשָּׂ֥א mmaśśˌā מַשָּׂא utterance
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
14:28. in anno quo mortuus est rex Ahaz factum est onus istud
In the year that king Achaz died, was this burden:
14:28. In the year in which king Ahaz died, this burden was given:
14:28. In the year that king Ahaz died was this burden.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: Жезл - это не Ахаз, который не мог сам воспротивиться филистимлянам, когда они отняли у него несколько городов, а царь ассирийский Тиглат-Пилезер II, только что умерший.

Из корня змеиного. Пророк держит здесь образную речь, но образы его очень понятны. Корень змеиный - это только что умерший Тиглат-Пилезер II.

Аспид - вероятно, Саргон, который два раза разбил филистимлян (721: и 720: г.), относительно которых ему было донесено, что они составляли против него заговор с соседними народами (Schrader. Die Keilinschuften и das А. Т. 2: Auf, 1883, с. 398).

Летучий дракон - это название как нельзя лучше подходит к Сеннахириму, который за непокорство предал казни многих филистимских аристократов и много филистимлян выселил из их страны. Под именем летучего дракона (saraph meophel) пророк разумеет, вероятно, крылатую ящерицу, водящуюся в Восточной Индии и Африке.
Adam Clarke: Commentary on the Bible - 1831
14:28: In the year that king Ahaz died was this burden - Uzziah had subdued the Philistines, Ch2 26:6, Ch2 26:7; but, taking advantage of the weak reign of Ahaz, they invaded Judea, and took, and held in possession, some cities in the southern part of the kingdom. On the death of Ahaz, Isaiah delivers this prophecy, threatening them with the destruction that Hezekiah, his son, and great-grandson of Uzziah, should bring upon them: which he effected; for "he smote the Philistines, even unto Gaza, and the borders thereof," Kg2 18:8. Uzziah, therefore, must be meant by the rod that smote them, and by the serpent from whom should spring the flying fiery serpent, Isa 14:29, that is, Hezekiah, a much more terrible enemy than even Uzziah had been.
The Targum renders the twenty-ninth verse in a singular way. "For, from the sons of Jesse shall come forth the Messiah; and his works among you shall be as the flying serpent."
Albert Barnes: Notes on the Bible - 1834
14:28: In the year that king Ahaz died - This is the caption or title to the following prophecy, which occupies the remainder of this chapter. This prophecy has no connection with the preceding; and should have been separated from it in the division into chapters. It relates solely to Philistia; and the design is to comfort the Jews with the assurance that they had nothing to apprehend from them. It is not to call the Philistines to lamentation and alarm, for there is no evidence that the prophecy was promulgated among them (Vitringa); but it is to assure the Jews that they would be in no danger from their invasion under the reign of the successor of Ahaz, and that God would more signally overthrow and subdue them than had been done in his time. It is not improbable that at the death of Ahaz, and with the prospect of a change in the government on the accession of his successor, the Philistines, the natural enemies of Judah, had meditated the invasion of the Jews. The Philistines had been subdued in the time of Azariah Kg2 15:1-7, or Uzziah, as he is called in Ch2 26:1, who was the son and successor of Amaziah. He broke down the wall of Gath, and the wall of Gabneh, and the wall of Ashdod, and effectually subdued and humbled them Ch2 26:6. In the time of Ahaz, and while he was engaged in his unhappy controversies with Syria and Ephraim, the Philistines took advantage of the enfeebled state of Judah, and made successful war on it, and took several of the towns Ch2 28:18; and at his death they had hope of being able to resist Judah, perhaps the more so as they apprehended that the reign of Hezekiah would be mild, peaceable, and unwarlike. Isaiah, in the prophecy before us, warns them not to entertain any such fallacious expectations, and assures them that his reign would be quite as disastrous to them as had been the reign of his predecessors.
Was this burden - See the note at Isa 13:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:28: am 3278, bc 726, Isa 6:1; Kg2 16:20; Ch2 28:27
Carl Friedrich Keil and Franz Delitzsch
14:28
This is one of the prophecies the date of which is fixed in Is 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 Is 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 (4Kings 18:8).
Geneva 1599
14:28 In the year that king Ahaz died was this (q) burden.
(q) See Is 13:1
John Gill
14:28 In the year that King Ahaz died was this burden. The following heavy prophecy, concerning the destruction of the Philistines; whether it was delivered out before or after his death is not certain. Here some begin the "fifteenth" chapter Is 15:1, and not improperly; henceforward prophecies are delivered out under another reign, as before under Uzziah, Jotham, and Ahaz, now under Hezekiah. This, according to Bishop Usher, was A. M. 3278 and before the Christian era 726.
John Wesley
14:28 This burden - This following burdensome prophecy concerning the Philistines, who in Ahaz's time, made an inroad into Judah, and took divers of their cities.
Robert Jamieson, A. R. Fausset and David Brown
14:28 PROPHECY AGAINST PHILISTIA. (Is 14:28-32)
In . . . year . . . Ahaz died--726 B.C. Probably it was in this year that the Philistines threw off the yoke put on them by Uzziah.
14:2914:29: Մի՛ ուրախ լինիք ամենայն այլազգիք, եթէ խորտակեցաւ լուծ հարկանողացն ձերոց. զի ՚ի զաւակէ օձին ելցեն ծնունդք իժից, եւ ՚ի նոցա ծննդոց ելցեն օձք թեւաւորք[9748]։ [9748] Ոսկան. Եւ ՚ի նոցանէ ելցեն օձք։
29 «Մի՛ ուրախացէք, ո՛վ դուք, բոլո՛ր այլազգիներ, թէ ձեզ հարուածողների լուծը խորտակուեց, որովհետեւ օձի զարմից դուրս են գալիս իժի ծնունդներ, իսկ սրանց ծնունդներից էլ՝ թեւաւոր օձեր:
29 «Ո՛վ Փղշտացիներու երկիր, Քեզ զարնողին գաւազանը կոտրուելուն համար մի՛ ուրախանար. Քանզի օձին արմատէն քարբ պիտի ելլէ Ու անոր պտուղը կիզող թեւաւոր օձ պիտի ըլլայ։
Մի՛ ուրախ լինիք, ամենայն այլազգիք, թէ խորտակեցաւ լուծ հարկանողացն ձերոց. զի ի զաւակէ օձին ելցեն ծնունդք իժից, եւ ի նոցա ծննդոց ելցեն օձք թեւաւորք:

14:29: Մի՛ ուրախ լինիք ամենայն այլազգիք, եթէ խորտակեցաւ լուծ հարկանողացն ձերոց. զի ՚ի զաւակէ օձին ելցեն ծնունդք իժից, եւ ՚ի նոցա ծննդոց ելցեն օձք թեւաւորք[9748]։
[9748] Ոսկան. Եւ ՚ի նոցանէ ելցեն օձք։
29 «Մի՛ ուրախացէք, ո՛վ դուք, բոլո՛ր այլազգիներ, թէ ձեզ հարուածողների լուծը խորտակուեց, որովհետեւ օձի զարմից դուրս են գալիս իժի ծնունդներ, իսկ սրանց ծնունդներից էլ՝ թեւաւոր օձեր:
29 «Ո՛վ Փղշտացիներու երկիր, Քեզ զարնողին գաւազանը կոտրուելուն համար մի՛ ուրախանար. Քանզի օձին արմատէն քարբ պիտի ելլէ Ու անոր պտուղը կիզող թեւաւոր օձ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
14:2914:29 не радуйся, земля Филистимская, что сокрушен жезл, который поражал тебя, ибо из корня змеиного выйдет аспид, и плодом его будет летучий дракон.
14:29 μὴ μη not εὐφρανθείητε ευφραινω celebrate; cheer πάντες πας all; every οἱ ο the ἀλλόφυλοι αλλοφυλος foreigner συνετρίβη συντριβω fracture; smash γὰρ γαρ for ὁ ο the ζυγὸς ζυγος yoke τοῦ ο the παίοντος παιω strike ὑμᾶς υμας you ἐκ εκ from; out of γὰρ γαρ for σπέρματος σπερμα seed ὄφεων οφις serpent ἐξελεύσεται εξερχομαι come out; go out ἔκγονα εκγονος descendant ἀσπίδων ασπις asp καὶ και and; even τὰ ο the ἔκγονα εκγονος descendant αὐτῶν αυτος he; him ἐξελεύσονται εξερχομαι come out; go out ὄφεις οφις serpent πετόμενοι πετομαι fly
14:29 אַֽל־ ʔˈal- אַל not תִּשְׂמְחִ֤י tiśmᵊḥˈî שׂמח rejoice פְלֶ֨שֶׁת֙ fᵊlˈešeṯ פְּלֶשֶׁת Philistia כֻּלֵּ֔ךְ kullˈēḵ כֹּל whole כִּ֥י kˌî כִּי that נִשְׁבַּ֖ר nišbˌar שׁבר break שֵׁ֣בֶט šˈēveṭ שֵׁבֶט rod מַכֵּ֑ךְ makkˈēḵ נכה strike כִּֽי־ kˈî- כִּי that מִ mi מִן from שֹּׁ֤רֶשׁ ššˈōreš שֹׁרֶשׁ root נָחָשׁ֙ nāḥˌāš נָחָשׁ serpent יֵ֣צֵא yˈēṣē יצא go out צֶ֔פַע ṣˈefaʕ צֶפַע serpent וּ û וְ and פִרְיֹ֖ו firyˌô פְּרִי fruit שָׂרָ֥ף śārˌāf שָׂרָף serpent מְעֹופֵֽף׃ mᵊʕôfˈēf עוף fly
14:29. ne laeteris Philisthea omnis tu quoniam comminuta est virga percussoris tui de radice enim colubri egredietur regulus et semen eius absorbens volucremRejoice not thou, whole Philistia, that the rod of him that struck thee is broken in pieces: for out of the root of the serpent shall come forth a basilisk, and his seed shall swallow the bird.
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 a basilisk, and his fruit shall be a fiery flying serpent.
14:29. You should not rejoice, all you of Philistia, that the rod of him who struck you has been crushed. For from the root of the serpent will go forth a king snake, and his offspring will engulf that which flies.
14:29. 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.
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:

14:29 не радуйся, земля Филистимская, что сокрушен жезл, который поражал тебя, ибо из корня змеиного выйдет аспид, и плодом его будет летучий дракон.
14:29
μὴ μη not
εὐφρανθείητε ευφραινω celebrate; cheer
πάντες πας all; every
οἱ ο the
ἀλλόφυλοι αλλοφυλος foreigner
συνετρίβη συντριβω fracture; smash
γὰρ γαρ for
ο the
ζυγὸς ζυγος yoke
τοῦ ο the
παίοντος παιω strike
ὑμᾶς υμας you
ἐκ εκ from; out of
γὰρ γαρ for
σπέρματος σπερμα seed
ὄφεων οφις serpent
ἐξελεύσεται εξερχομαι come out; go out
ἔκγονα εκγονος descendant
ἀσπίδων ασπις asp
καὶ και and; even
τὰ ο the
ἔκγονα εκγονος descendant
αὐτῶν αυτος he; him
ἐξελεύσονται εξερχομαι come out; go out
ὄφεις οφις serpent
πετόμενοι πετομαι fly
14:29
אַֽל־ ʔˈal- אַל not
תִּשְׂמְחִ֤י tiśmᵊḥˈî שׂמח rejoice
פְלֶ֨שֶׁת֙ fᵊlˈešeṯ פְּלֶשֶׁת Philistia
כֻּלֵּ֔ךְ kullˈēḵ כֹּל whole
כִּ֥י kˌî כִּי that
נִשְׁבַּ֖ר nišbˌar שׁבר break
שֵׁ֣בֶט šˈēveṭ שֵׁבֶט rod
מַכֵּ֑ךְ makkˈēḵ נכה strike
כִּֽי־ kˈî- כִּי that
מִ mi מִן from
שֹּׁ֤רֶשׁ ššˈōreš שֹׁרֶשׁ root
נָחָשׁ֙ nāḥˌāš נָחָשׁ serpent
יֵ֣צֵא yˈēṣē יצא go out
צֶ֔פַע ṣˈefaʕ צֶפַע serpent
וּ û וְ and
פִרְיֹ֖ו firyˌô פְּרִי fruit
שָׂרָ֥ף śārˌāf שָׂרָף serpent
מְעֹופֵֽף׃ mᵊʕôfˈēf עוף fly
14:29. ne laeteris Philisthea omnis tu quoniam comminuta est virga percussoris tui de radice enim colubri egredietur regulus et semen eius absorbens volucrem
Rejoice not thou, whole Philistia, that the rod of him that struck thee is broken in pieces: for out of the root of the serpent shall come forth a basilisk, and his seed shall swallow the bird.
14:29. You should not rejoice, all you of Philistia, that the rod of him who struck you has been crushed. For from the root of the serpent will go forth a king snake, and his offspring will engulf that which flies.
14:29. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
14:29: Rejoice not thou - Rejoice not at the death of Ahaz, king of Judah. It shall be no advantage to thee. It shall not be the means of making an invasion on Judah more practicable.
Whole Palestina - We apply the name "Palestine" to the whole land of Canaan. Formerly, the name referred only to Philistia, from which we have derived the name Palestine. The word פלשׁת peleshet means properly the land of sojourners or strangers, from פלשׁ pā lash, "to rove about, to wander, to migrate." The Septuagint renders it, Ἀλλοφυλοι Allophuloi - 'strangers,' or 'foreigners,' and Γῆ ἀλλοφύλων Gē allophulō n - 'land of strangers.' Philistia was situated on the southwestern side of the land of Canaan, extending along the Mediterranean Sea from Gaza on the south, to Lydda on the north. The Philistines were a powerful people, and had often been engaged in wars with Judah. They had made a successful attack on it in the time of Ahaz; and amidst the feebleness and distractions which they supposed might succeed on the change of the government of Judah, and the administration of an inexperienced prince like Hezekiah, they hoped to be still more successful, and would naturally rejoice at the death of Ahaz. When the prophet says '" whole" Palestina,' he means to say that no part of Philistia would have occasion to rejoice at the succession of Hezekiah (see Isa 14:31).
Because the rod of him that smote thee is broken - It was not true that they had been smitten during the reign of Ahaz, but it had been done by his predecessor Uzziah. Perhaps the prophet refers to that prince, and to his death. He had smitten and subdued them. At his death they would rejoice; and their joy had been continued during the reigns of Jotham and Ahaz. They would now rejoice the more that a young and inexperienced prince was to ascend the throne. Their joy had been that "Uzziah" had died, and that joy had been augmenting since his death. But the prophet now tells them that they will have no further occasion for such joy.
For out of the serpent's root - That is, there shall spring forth from the serpent, or shall succeed the serpent, as a shoot or sprout springs from the root of a decayed tree (see the note at Isa 11:1). By the serpent here, is undoutedly intended king Uzziah, who had so severely chastised the Philistines. The word 'serpent' נחשׁ nā châ sh denotes a serpent of any kind, and usually one far less venomous than that which is meant by the word translated cockatrice. Probably the prophet does not give this name "serpent" to Uzziah or to Ahaz, or the name "cockatrice" to Hezekiah, because he regarded the names as properly descriptive of their character, but because they were so regarded by the Philistines. They were as odious and offensive to them, and as destructive of their plans, as venomous reptiles would be.
Shall come forth a cockatrice - (see the note at Isa 59:5). A basilisk, or adder, a serpent of most venomous nature (see the note at Isa 11:8). That is, though Uzziah is dead, yet there shall spring up from him one far more destructive to you than he was; one who shall carry the desolations of war much further, and who shall more effectually subdue you. Most commentators have concurred in supposing that Hezekiah is here referred to, who 'smote the Philistines even unto Gaza and the borders thereof, from the tower of the watchmen to the fenced city' Kg2 18:8. This is, doubtless, the correct interpretation. The Chaldee renders it, however, 'Because there shall proceed from the descendants of Jesse the Messiah, and his works shall be among you as a flying serpent.' This interpretation Rosenmuller supposes is correct; but it is evidently foreign to the scope of the passage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:29: Rejoice: Pro 24:17; Eze 26:2, Eze 35:15; Hos 9:1; Oba 1:12; Mic 7:8; Zep 3:11
whole: Jos 13:3; Sa1 6:17, Sa1 6:18
because: Ch2 26:6, Ch2 28:18
for: Kg2 18:8
cockatrice: or, adder, Isa 11:8
a fiery: Isa 30:6
Carl Friedrich Keil and Franz Delitzsch
14:29
Tit 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 Is 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 Gen 49:17; for the saying of Jacob concerning Dan was fulfilled in Samson, the sworn foe of the Philistines.
Geneva 1599
14:29 Rejoice not thou, all (r) Palestina, because the rod of him 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.
(r) He wills the Philistines not to rejoice because the Jews are diminished in their power, for their strength will be greater than it ever was.
John Gill
14:29 Rejoice not thou, whole Palestina,.... The land of the Philistines; the inhabitants of Palestine are meant, who rejoiced at the death of Uzziah, who was too powerful for them, and during the reign of Ahaz, of whom they had the better; and, now he was dead, they hoped things would still be more favourable to them, since a young prince, Hezekiah, succeeded him; but they would find, by sad experience, that they had no occasion to rejoice in these changes: "whole Palestine" is mentioned, because it was divided into five districts or lordships, over which there were five lords, Josh 13:3, 1Kings 6:4 and as they were all rejoicing in their late successes in Ahaz's time, and in hopes of still greater, so they would all suffer in the calamity hereafter threatened:
because the rod of him that smote thee is broken: meaning not Ahaz, for be did not smite the Philistines, but was smitten by them, for they invaded his country, and took many of his cities; see 2Chron 28:18 but rather Uzziah, who broke down the walls of their cities, and built others, 2Chron 26:6 wherefore they rejoiced at his death; and their joy continued during the reigns of Jotham and Ahaz, and was increased at the death of Ahaz, a new and young king being placed on the throne. Some understand this of the breaking of the Assyrian, the rod of God's anger, Is 14:25 by whom the Philistines had been smitten, and therefore rejoiced at his ruin; and to this the Targum seems to incline, paraphrasing it thus,
"because the government is broken, whom ye served.''
Such that interpret in this way, by the "serpent" after mentioned understand Tilgathpilneser king of Assyria, whose successors were more troublesome to the Philistines than he; and by the "cockatrice" Sennacherib; and by the "fiery flying serpent" Nebuchadnezzar. Cocceius thinks that the sense of the prophecy is, that the Philistines should not rejoice at the sceptre being taken away from the Jews, and they being carried captive into Babylon, since it would not be to their advantage; for after Nebuchadnezzar and his sons, meant by the "serpent", should come the Medes and Persians, signified by the "cockatrice": and after them the Macedonians or Greeks, designed by the "flying fiery serpent", under Alexander, who should "kill" their "root", take Tyre their metropolis, at the siege of which was a famine; and then "slay their remnant", the city of Gaza, the last of their cities, whose inhabitants he slew; but the first sense of the prophecy, as it is most common, so most easy and natural:
for out of the serpent's root shall come forth a cockatrice: that is, from the posterity, of Uzziah king of Judah, who greatly annoyed the Philistines, for which reason he is compared to a "serpent", should arise Hezekiah compared to a "cockatrice", because he would be, and he was, more harmful and distressing to them; see 4Kings 18:8,
and his fruit shall be a fiery flying serpent; not the fruit of the cockatrice, but of the serpent; and intends the same as before, Hezekiah, likened to such a creature, because of the fury and swiftness with which he was to come, and did come, against the Philistines, and the hurt he did to them: the "serpent" to which he is compared is called "fiery", or "burning", because it inflames where it bites; of which see Num 21:6 and "flying", not because it has wings, though some serpents are said to have them; but because, when it leaps or darts upon a man, it is with such swiftness, that it seems to fly; the serpent called "acontias", or "serpens jaculus", is here alluded to. The Targum applies the passage to the Messiah, thus,
"for out of the children's children of Jesse shall come forth the Messiah, and his works shall be among you as a flying serpent.''
John Wesley
14:29 Of him - Most understand this of Uzziah, who did then much mischief, 2Chron 26:3, 2Chron 26:6. But he was dead thirty - two years before this time, and therefore their joy for his death was long since past. Others understand it of Ahaz: but he was so far from smiting them, that he was smitten by them. We may understand this of the royal race of Judah, who had been a terrible scourge to them, whose rod might be said to be broken, because that scepter was come into the hands of slothful princes. A serpent - From the root of David shall come Hezekiah, who, like a serpent, shall sting thee to death, as he did, 4Kings 18:8.
Robert Jamieson, A. R. Fausset and David Brown
14:29 Palestina--literally, "the land of sojourners."
rod . . . broken--The yoke imposed by Uzziah (2Chron 26:6) was thrown off under Ahaz (2Chron 28:18).
serpent's root--the stock of Jesse (Is 11:1). Uzziah was doubtless regarded by the Philistines as a biting "serpent." But though the effects of his bite have been got rid of, a more deadly viper, or "cockatrice" (literally, "viper's offspring," as Philistia would regard him), namely, Hezekiah awaits you (4Kings 18:8).
14:3014:30: Եւ բուծցի՛ն աղքատք նովաւ, եւ տկար մարդիկ ՚ի խաղաղութեան բնակեսցեն. եւ սատակեսցեն ՚ի սովոյ զզաւակ քո, եւ զմնացորդս քո սատակեսցէ[9749]։ [9749] Ոմանք. Եւ սատակեսցէ սովով զզաւակ քո։ Ուր Ոսկան. Եւ սատակեսցի սովու զաւակ քո։
30 Աղքատները պիտի կերակրուեն Տիրոջ շնորհիւ, տկար մարդիկ պիտի ապրեն խաղաղութեան մէջ, իսկ քո զաւակին Նա քաղցով պիտի սպանի, քո մնացորդներին էլ պիտի կոտորի:
30 Աղքատներուն անդրանիկները պիտի կերակրուին Ու չքաւորները ապահովութեամբ պիտի պառկին։Քու արմատդ սուրով պիտի կորսնցնեմ Ու անիկա քու մնացորդդ պիտի մեռցնէ։
Եւ բուծցին [234]աղքատք նովաւ, եւ տկար մարդիկ`` ի խաղաղութեան բնակեսցեն. եւ [235]սատակեսցէ ի սովոյ զզաւակ քո, եւ զմնացորդս քո սատակեսցէ:

14:30: Եւ բուծցի՛ն աղքատք նովաւ, եւ տկար մարդիկ ՚ի խաղաղութեան բնակեսցեն. եւ սատակեսցեն ՚ի սովոյ զզաւակ քո, եւ զմնացորդս քո սատակեսցէ[9749]։
[9749] Ոմանք. Եւ սատակեսցէ սովով զզաւակ քո։ Ուր Ոսկան. Եւ սատակեսցի սովու զաւակ քո։
30 Աղքատները պիտի կերակրուեն Տիրոջ շնորհիւ, տկար մարդիկ պիտի ապրեն խաղաղութեան մէջ, իսկ քո զաւակին Նա քաղցով պիտի սպանի, քո մնացորդներին էլ պիտի կոտորի:
30 Աղքատներուն անդրանիկները պիտի կերակրուին Ու չքաւորները ապահովութեամբ պիտի պառկին։Քու արմատդ սուրով պիտի կորսնցնեմ Ու անիկա քու մնացորդդ պիտի մեռցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
14:3014:30 Тогда беднейшие будут накормлены, и нищие будут покоиться в безопасности; а твой корень уморю голодом, и он убьет остаток твой.
14:30 καὶ και and; even βοσκηθήσονται βοσκω pasture; feed πτωχοὶ πτωχος bankrupt; beggarly δι᾿ δια through; because of αὐτοῦ αυτος he; him πτωχοὶ πτωχος bankrupt; beggarly δὲ δε though; while ἄνδρες ανηρ man; husband ἐπ᾿ επι in; on εἰρήνης ειρηνη peace ἀναπαύσονται αναπαυω have respite; give relief ἀνελεῖ αναιρεω eliminate; take up δὲ δε though; while λιμῷ λιμος famine; hunger τὸ ο the σπέρμα σπερμα seed σου σου of you; your καὶ και and; even τὸ ο the κατάλειμμά καταλειμμα leftover; remnant σου σου of you; your ἀνελεῖ αναιρεω eliminate; take up
14:30 וְ wᵊ וְ and רָעוּ֙ rāʕˌû רעה pasture בְּכֹורֵ֣י bᵊḵôrˈê בְּכֹר first-born דַלִּ֔ים ḏallˈîm דַּל poor וְ wᵊ וְ and אֶבְיֹונִ֖ים ʔevyônˌîm אֶבְיֹון poor לָ lā לְ to בֶ֣טַח vˈeṭaḥ בֶּטַח trust יִרְבָּ֑צוּ yirbˈāṣû רבץ lie down וְ wᵊ וְ and הֵמַתִּ֤י hēmattˈî מות die בָֽ vˈā בְּ in † הַ the רָעָב֙ rāʕˌāv רָעָב hunger שָׁרְשֵׁ֔ךְ šoršˈēḵ שֹׁרֶשׁ root וּ û וְ and שְׁאֵרִיתֵ֖ךְ šᵊʔērîṯˌēḵ שְׁאֵרִית rest יַהֲרֹֽג׃ yahᵃrˈōḡ הרג kill
14:30. et pascentur primogeniti pauperum et pauperes fiducialiter requiescent et interire faciam in fame radicem tuam et reliquias tuas interficiamAnd the firstborn of the poor shall be fed, and the poor shall rest with confidence: and I will make thy root perish with famine, and I will kill thy remnant.
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 thy remnant shall be slain.
14:30. And the firstborn of the poor will be pastured, and the poor will rest in faithfulness. And I will cause your root to pass away by famine, and I will put to death your remnant.
14:30. 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.
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:

14:30 Тогда беднейшие будут накормлены, и нищие будут покоиться в безопасности; а твой корень уморю голодом, и он убьет остаток твой.
14:30
καὶ και and; even
βοσκηθήσονται βοσκω pasture; feed
πτωχοὶ πτωχος bankrupt; beggarly
δι᾿ δια through; because of
αὐτοῦ αυτος he; him
πτωχοὶ πτωχος bankrupt; beggarly
δὲ δε though; while
ἄνδρες ανηρ man; husband
ἐπ᾿ επι in; on
εἰρήνης ειρηνη peace
ἀναπαύσονται αναπαυω have respite; give relief
ἀνελεῖ αναιρεω eliminate; take up
δὲ δε though; while
λιμῷ λιμος famine; hunger
τὸ ο the
σπέρμα σπερμα seed
σου σου of you; your
καὶ και and; even
τὸ ο the
κατάλειμμά καταλειμμα leftover; remnant
σου σου of you; your
ἀνελεῖ αναιρεω eliminate; take up
14:30
וְ wᵊ וְ and
רָעוּ֙ rāʕˌû רעה pasture
בְּכֹורֵ֣י bᵊḵôrˈê בְּכֹר first-born
דַלִּ֔ים ḏallˈîm דַּל poor
וְ wᵊ וְ and
אֶבְיֹונִ֖ים ʔevyônˌîm אֶבְיֹון poor
לָ לְ to
בֶ֣טַח vˈeṭaḥ בֶּטַח trust
יִרְבָּ֑צוּ yirbˈāṣû רבץ lie down
וְ wᵊ וְ and
הֵמַתִּ֤י hēmattˈî מות die
בָֽ vˈā בְּ in
הַ the
רָעָב֙ rāʕˌāv רָעָב hunger
שָׁרְשֵׁ֔ךְ šoršˈēḵ שֹׁרֶשׁ root
וּ û וְ and
שְׁאֵרִיתֵ֖ךְ šᵊʔērîṯˌēḵ שְׁאֵרִית rest
יַהֲרֹֽג׃ yahᵃrˈōḡ הרג kill
14:30. et pascentur primogeniti pauperum et pauperes fiducialiter requiescent et interire faciam in fame radicem tuam et reliquias tuas interficiam
And the firstborn of the poor shall be fed, and the poor shall rest with confidence: and I will make thy root perish with famine, and I will kill thy remnant.
14:30. And the firstborn of the poor will be pastured, and the poor will rest in faithfulness. And I will cause your root to pass away by famine, and I will put to death your remnant.
14:30. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30: Беднейшие и нищие - вероятно, иудеи, страдавшие от частых нападений филистимлян в правление Ахаза. Они отдохнут, когда ассирийские цари сокрушат их врагов, филистимлян.

Твой корень, т. е. остаток филистимской нации.

Уморю голодом. - Конечно, во время осады филистимских городов многие филистимляне умирали с голоду.

И он убьет, т. е. этот летучий дракон, царь ассирийский.
Adam Clarke: Commentary on the Bible - 1831
14:30: And the first-born of the poor, etc. - The Targum goes on applying all to the Messiah. "And the poor of the people shall he feed, and the humble shall dwell securely in his days: and he shall kill thy children with famine, and the remnant of thy people shall he slay."
I will kill "He will slay" - The Septuagint reads המית hemith, to the third person, ανελει; and so the Chaldee. The Vulgate remedies the confusion of persons in the present text, by reading both the verbs in the first person.
Albert Barnes: Notes on the Bible - 1834
14:30: And the first-born of the poor shall feed - That is, there shall be safety to those parts of Judah which have long been exposed to the invasions of the Philistines. Philistia bordered on Judea, and was constantly making wars upon it, so that there was no safety felt. Isaiah now says, that Hezekiah would so effectually and completely subdue them that there should be no danger from their invasion. The phrase 'the first-born of the poor' is an Hebraism, a strong, emphatic expression, denoting those who are the most poor; the most abject sons of poverty; those who have an eminence or a double portion of need, as the first-born among the Hebrews were entitled to special distinctions and privileges. The idea is, that even the most poor and defenseless would be safe.
Shall feed - That is, they shall be supplied with food; they shall feed safely as a flock does that is guarded from wild beasts. They shall be no longer alarmed, but shall dwell in security, peace, and plenty.
And I will kill thy root - The word rendered 'root' denotes properly the root of a plant, which being dried up or killed, the plant of course withers and dies. So God says that he would effectually and entirely destroy the power of the Philistines.
Slay thy remnant - That is, shall slay all that pertains to thee. Or, he shall dry up the root, and the branches shall wither and die also. The whole power of the nation shall be withered and destroyed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:30: the firstborn: Job 18:13
the poor: Isa 5:17, Isa 7:21, Isa 7:22, Isa 30:23, Isa 30:24, Isa 33:16, Isa 37:30, Isa 65:13, Isa 65:14
and I: Jer 47:1-7; Eze 25:15-17; Joe 3:4-8; Amo 1:6-8; Zep 2:4-7; Zac 9:5-7
Carl Friedrich Keil and Franz Delitzsch
14:30
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:" becōrē dallim is an intensified expression for benē 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 (Zeph 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 Is 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 Is 14:29, Is 14:30 containing four clauses.
Geneva 1599
14:30 And the (s) firstborn of the poor shall feed, and the needy shall lie down in safety: and I will kill thy root with famine, and (t) he shall slay thy remnant.
(s) The Israelites who were brought to most extreme misery.
(t) That is, my people.
John Gill
14:30 And the firstborn of the poor shall feed,.... That is, the Jews, who were brought very low in the times of Ahaz, reduced to the greatest straits and difficulties; for so the word "firstborn" may signify the chief, or those who were of all the poorest, and in the greatest distress; these, in the times of Hezekiah, shall enjoy abundance of good things, and under his gentle government shall feed like a flock of sheep in good pastures; this signifying, that though he should be like a serpent, harmful to his enemies, yet should be kind and tender unto, and take great care of his own subjects, and under whom they should have great plenty and prosperity:
and the needy shall lie down in safety; like a flock of sheep, secure from beasts of prey, under the care of a faithful and vigilant shepherd; this shows that the Jews should not only have plenty of good things, but should live in the greatest security, without fear of any enemy, or danger from them:
and I will kill thy root with famine; this is said to Palestine, compared to a tree, whose root is dried up for want of moisture, and so dies; and the meaning is, that a sore famine should rage in their country, and utterly destroy them:
and he shall slay thy remnant: that is, Hezekiah should slay with the sword those that were left of the famine.
John Wesley
14:30 The poor - The people of the Jews, who are brought to extreme poverty. The title of first - born is given to persons or things which are most eminent in their kinds, as to the people of Israel, Ex 4:22, to David, Ps 89:27; Job 18:13, and here to persons eminently poor. Feed - Shall have plenty of provisions. Kill - I will utterly destroy thee both root and branch.
Robert Jamieson, A. R. Fausset and David Brown
14:30 first-born of . . . poor--Hebraism, for the most abject poor; the first-born being the foremost of the family. Compare "first-born of death" (Job 18:13), for the most fatal death. The Jews, heretofore exposed to Philistine invasions and alarms, shall be in safety. Compare Ps 72:4, "Children of the needy," expressing those "needy in condition."
feed--image from a flock feeding in safety.
root--radical destruction.
He shall slay--Jehovah shall. The change of person, "He" after "I," is a common Hebraism.
14:3114:31: Ողբացէ՛ք դրունք քաղաքաց. ձա՛յնս արկցեն քաղաքք խռովեալք ամենայն այլազգիք. ծո՛ւխ ել ՚ի հիւսւսոյ, եւ ո՛չ եւս գտանիցի[9750]։ [9750] Ոմանք. Ձայն արկցեն... զի ծուխ ել ՚ի հիւսիւսոյ։
31 Ողբացէ՛ք, քաղաքների՛ դարպասներ, ձա՛յն բարձրացրէք, տագնապա՛ծ քաղաքներ եւ բոլո՛ր այլազգիներ, ծուխ ելաւ հիւսիսից, եւ այլեւս ոչ ոք չի լինի:
31 Ողբա՛, ո՛վ դուռ, աղաղակէ՛, ո՛վ քաղաք, Դո՛ւն, ո՛վ Փղշտացիներու երկիր, տակնուվրայ պիտի ըլլաս, Քանզի հիւսիսէն ծուխ մը կու գայ Ու անոր զօրքերէն փախստական մը պիտի չըլլայ»։
[236]Ողբացէք, դրունք քաղաքաց. ձայնս արկցեն, քաղաքք խռովեալք, ամենայն այլազգիք. ծուխ ել ի հիւսիսոյ, եւ ոչ եւս գտանիցի:

14:31: Ողբացէ՛ք դրունք քաղաքաց. ձա՛յնս արկցեն քաղաքք խռովեալք ամենայն այլազգիք. ծո՛ւխ ել ՚ի հիւսւսոյ, եւ ո՛չ եւս գտանիցի[9750]։
[9750] Ոմանք. Ձայն արկցեն... զի ծուխ ել ՚ի հիւսիւսոյ։
31 Ողբացէ՛ք, քաղաքների՛ դարպասներ, ձա՛յն բարձրացրէք, տագնապա՛ծ քաղաքներ եւ բոլո՛ր այլազգիներ, ծուխ ելաւ հիւսիսից, եւ այլեւս ոչ ոք չի լինի:
31 Ողբա՛, ո՛վ դուռ, աղաղակէ՛, ո՛վ քաղաք, Դո՛ւն, ո՛վ Փղշտացիներու երկիր, տակնուվրայ պիտի ըլլաս, Քանզի հիւսիսէն ծուխ մը կու գայ Ու անոր զօրքերէն փախստական մը պիտի չըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
14:3114:31 Рыдайте, ворота! вой голосом, город! Распадешься ты, вся земля Филистимская, ибо от севера дым идет, и нет отсталого в полчищах их.
14:31 ὀλολύζετε ολολυζω howl πύλαι πυλη gate πόλεων πολις city κεκραγέτωσαν κραζω cry πόλεις πολις city τεταραγμέναι ταρασσω stir up; trouble οἱ ο the ἀλλόφυλοι αλλοφυλος foreigner πάντες πας all; every ὅτι οτι since; that καπνὸς καπνος smoke ἀπὸ απο from; away βορρᾶ βορρας north wind ἔρχεται ερχομαι come; go καὶ και and; even οὐκ ου not ἔστιν ειμι be τοῦ ο the εἶναι ειμι be
14:31 הֵילִ֤ילִֽי hêlˈîlˈî ילל howl שַׁ֨עַר֙ šˈaʕar שַׁעַר gate זַֽעֲקִי־ zˈaʕᵃqî- זעק cry עִ֔יר ʕˈîr עִיר town נָמֹ֖וג nāmˌôḡ מוג faint פְּלֶ֣שֶׁת pᵊlˈešeṯ פְּלֶשֶׁת Philistia כֻּלֵּ֑ךְ kullˈēḵ כֹּל whole כִּ֤י kˈî כִּי that מִ mi מִן from צָּפֹון֙ ṣṣāfôn צָפֹון north עָשָׁ֣ן ʕāšˈān עָשָׁן smoke בָּ֔א bˈā בוא come וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] בֹּודֵ֖ד bôḏˌēḏ בדד be alone בְּ bᵊ בְּ in מֹועָדָֽיו׃ môʕāḏˈāʸw מֹועָד place of assemblage
14:31. ulula porta clama civitas prostrata est Philisthea omnis ab aquilone enim fumus venit et non est qui effugiat agmen eiusHowl, O gate; cry, O city: all Philistia is thrown down: for a smoke shall come from the north, and there is none that shall escape his troop.
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 none standeth aloof at his appointed times.
14:31. Wail, O gate! Cry out, O city! All of Philistia has been prostrated. For a smoke will arrive from the north, and there is no one who will escape his army.
14:31. 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.
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:

14:31 Рыдайте, ворота! вой голосом, город! Распадешься ты, вся земля Филистимская, ибо от севера дым идет, и нет отсталого в полчищах их.
14:31
ὀλολύζετε ολολυζω howl
πύλαι πυλη gate
πόλεων πολις city
κεκραγέτωσαν κραζω cry
πόλεις πολις city
τεταραγμέναι ταρασσω stir up; trouble
οἱ ο the
ἀλλόφυλοι αλλοφυλος foreigner
πάντες πας all; every
ὅτι οτι since; that
καπνὸς καπνος smoke
ἀπὸ απο from; away
βορρᾶ βορρας north wind
ἔρχεται ερχομαι come; go
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
τοῦ ο the
εἶναι ειμι be
14:31
הֵילִ֤ילִֽי hêlˈîlˈî ילל howl
שַׁ֨עַר֙ šˈaʕar שַׁעַר gate
זַֽעֲקִי־ zˈaʕᵃqî- זעק cry
עִ֔יר ʕˈîr עִיר town
נָמֹ֖וג nāmˌôḡ מוג faint
פְּלֶ֣שֶׁת pᵊlˈešeṯ פְּלֶשֶׁת Philistia
כֻּלֵּ֑ךְ kullˈēḵ כֹּל whole
כִּ֤י kˈî כִּי that
מִ mi מִן from
צָּפֹון֙ ṣṣāfôn צָפֹון north
עָשָׁ֣ן ʕāšˈān עָשָׁן smoke
בָּ֔א bˈā בוא come
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
בֹּודֵ֖ד bôḏˌēḏ בדד be alone
בְּ bᵊ בְּ in
מֹועָדָֽיו׃ môʕāḏˈāʸw מֹועָד place of assemblage
14:31. ulula porta clama civitas prostrata est Philisthea omnis ab aquilone enim fumus venit et non est qui effugiat agmen eius
Howl, O gate; cry, O city: all Philistia is thrown down: for a smoke shall come from the north, and there is none that shall escape his troop.
14:31. Wail, O gate! Cry out, O city! All of Philistia has been prostrated. For a smoke will arrive from the north, and there is no one who will escape his army.
14:31. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31: Ворота - здесь метонимия. [Метонимия (Metonymia - переименование) - риторическая фигура, в которой название одного предмета ставится на место другого, но не на основании сходства, как в метафоре, а на основании ассоциации смежности, т. е. на основании близких и легко понимаемых отношений, в которых находятся между собою данные предметы. Прим. ред. ] Пророк, конечно, имел в виду народ, собиравшийся днем при городских воротах, чтобы узнать все свежие новости.

Дым - это дым от горящих по пути движения ассирийского войска (с севера к югу) городов, которые ассирийцы, по выражению одной древней надписи, "сожигали огнем, опустошали, превращали в груды и пахотную землю" (Рагозиной. История Ассирии с. 60).
Adam Clarke: Commentary on the Bible - 1831
14:31: There shall come from the north a smoke "From the north cometh a smoke" - That is, a cloud of dust raised by the march of Hezekiah's army against Philistia; which lay to the south-west from Jerusalem. A great dust raised has, at a distance, the appearance of smoke: Fumantes pulvere campi; "The fields smoking with dust." - Virg. Aen. 11:908.
Albert Barnes: Notes on the Bible - 1834
14:31: Howl, O gate - That is, ye who throng the gate. The gates of a city were the chief places of concourse.
Cry, O city - The prophet here fixes the attention upon some principal city of Philistia, and calls upon it to be alarmed in view of the judgments that were about to come upon the whole land.
Art dissolved - The word 'dissolved' (מוג mû g) is applied to that which melts, or which wastes away gradually, and then to that which faints or disappears. It means here that the kingdom of Philistia would disappear, or be destroyed. It probably conveys the idea of its fainting, or becoming feeble from fear or apprehension.
From the north a smoke - From the regions of Judah, which lay north and east of Philistia. The 'smoke' here probably refers to a cloud of dust that would be seen to rise in that direction made by an invading army.
And none shall be alone in his appointed times - There has been a great variety of interpretation in regard to this passage. Lowth renders it, 'And there shall not be a straggler among his levies.' The Hebrew is, as in the margin, 'And not solitary in his assemblies.' The Septuagint renders it, Καί οὐκ ἔσται τοῦ εῖναι Kai ouk estai tou einai - 'And it is not to be endured.' The Chaldee, 'And there shall be none who shall retard him in his times.' The Arabic, 'Neither is there anyone who can stand in his footsteps.' The Vulgate, 'Neither is there anyone who can escape his army.' Aben Ezra renders it, 'No one of the Philistines shall dare to remain in their palaces, as when a smoke comes into a house all are driven out.' Probably the correct idea is given by Lowth; and the same interpretation is given by Gesenius, Rosenmuller, Dathe, and Michaelis. No one of the invading army of Hezekiah shall come by himself; no one shall be weary or be a straggler; the army shall advance in close military array, and in dense columns; and this is represented as the cause of the cloud or smoke that the prophet saw rising, the cloud of dust that was made by the close ranks of the invading host (compare Isa 5:27).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:31: Howl: Isa 13:6, Isa 16:7
for: Isa 20:1; Jer 1:14, Jer 25:16-20
none shall be alone: or, he shall not be alone
appointed times: or, assemblies
Carl Friedrich Keil and Franz Delitzsch
14:31
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 (Is 13:7, nâmōg, inf. abs. niph.; on the form itself, compare Is 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., Is 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, Josh 8:14; 1Kings 20:35, and for an appointed end.)
Geneva 1599
14:31 Howl, O gate; cry, O city; thou, all Palestina, [art] dissolved: for there shall come from the (u) north a smoke, and none [shall be] (x) alone in his appointed times.
(u) That is, from the Jews or Assyrians: for they were brought to extreme misery.
John Gill
14:31 Howl, O gate,.... Or gates of the cities of Palestine; the magistrates that sat there to execute judgment, or the people that passed through there; or because now obliged to open to their enemies; wherefore, instead of rejoicing, they are called to howling:
cry, O city; or cities, the several cities of the land, as well as their chief, because of the destruction coming upon them. The Targum is,
"howl over thy gates, and cry over thy cities;''
or concerning them:
thou, whole Palestina, art dissolved; or "melted"; through fear of enemies coming upon them; or it may design the entire overthrow and dissolution of their state;
for there shall come from the north a smoke; a numerous army, raising a dust like smoke as they move along, and coming with great "swiftness", and very annoying. Some understand this of the Chaldean army under Nebuchadnezzar coming from Babylon, which lay north of Judea; so Aben Ezra; to which agrees Jer 47:1 but most interpret it of Hezekiah's army, which came from Judea: which, Kimchi says, lay north to the land of the Philistines. Cocceius is of opinion that the Roman army is here meant, which came from the north against Judea, called whole Palestine; which country came into the hands of the Jews after the taking of Tyre and Gaza by the Greeks, and therefore the sanhedrim, which sat in the gate, and the city of Jerusalem, are called upon to howl and cry. But the first of these senses seems best, since the utter destruction of Palestine was by the Chaldean army under Nebuchadnezzar; and so the prophecy from the time of Hezekiah, with which it begins, is carried on unto the entire dissolution of this country by the Babylonians.
And none shall be alone in his appointed times; when the times appointed are come, for the gathering, mustering, and marching of the army, whether Hezekiah's or the Chaldean, none shall stay at home; all will voluntarily and cheerfully flock unto it, and enlist themselves; nor will they separate or stray from it, but march on unanimously, and courageously engage the enemy, till the victory is obtained. Aben Ezra understands this of the Philistines, that they should not be able to abide alone in their palaces and houses, because of the smoke that should come in unto them.
John Wesley
14:31 Gate - The gate is put for the city. City - City is here put collectively for their cities. The north - From Chaldea. A smoak - A grievous judgment and calamity. Times - When God's appointed time shall come, not one of all that numerous army shall desert his colours, or lag behind the rest.
Robert Jamieson, A. R. Fausset and David Brown
14:31 gate--that is, ye who throng the gate; the chief place of concourse in a city.
from . . . north--Judea, north and east of Palestine.
smoke--from the signal-fire, whereby a hostile army was called together; the Jews' signal-fire is meant here, the "pillar of cloud and fire," (Ex 13:21; Neh 9:19); or else from the region devastated by fire [MAURER]. GESENIUS less probably refers it to the cloud of dust raised by the invading army.
none . . . alone . . . in . . . appointed times--Rather, "There shall not be a straggler among his (the enemy's) levies." The Jewish host shall advance on Palestine in close array; none shall fall back or lag from weariness (Is 5:26-27), [LOWTH]. MAURER thinks the Hebrew will not bear the rendering "levies" or "armies." He translates, "There is not one (of the Philistine watch guards) who will remain alone (exposed to the enemy) at his post," through fright. On "alone," compare Ps 102:7; Hos 8:9.
14:3214:32: Եւ զի՞նչ տայցեն պատասխանի թագաւորք ազգաց. զի Տէր հաստատեաց զհիմունս Սիովնի, եւ նովա՛ւ փրկեսցին խոնարհք ժողովրդեանն[9751]։[9751] Ոսկան. Փրկեսցի խոնարհ ժո՛՛։
32 Իսկ ի՞նչ պատասխան են տալու ազգերի թագաւորները, քանզի Տէրը հաստատեց Սիոնի հիմքերը, եւ նրա շնորհիւ պիտի փրկուեն ժողովրդի թշուառները»:
32 Ազգերու դեսպաններուն ի՞նչ պատասխան պիտի տրուի.«Տէրը Սիօնի հիմերը հաստատեց Ու անոր ժողովուրդին աղքատները հոն պիտի ապաստանին»։
Եւ զի՞նչ տայցեն պատասխանի [237]թագաւորք ազգաց. զի Տէր հաստատեաց զհիմունս Սիոնի, եւ [238]նովաւ փրկեսցին խոնարհք ժողովրդեանն:

14:32: Եւ զի՞նչ տայցեն պատասխանի թագաւորք ազգաց. զի Տէր հաստատեաց զհիմունս Սիովնի, եւ նովա՛ւ փրկեսցին խոնարհք ժողովրդեանն[9751]։
[9751] Ոսկան. Փրկեսցի խոնարհ ժո՛՛։
32 Իսկ ի՞նչ պատասխան են տալու ազգերի թագաւորները, քանզի Տէրը հաստատեց Սիոնի հիմքերը, եւ նրա շնորհիւ պիտի փրկուեն ժողովրդի թշուառները»:
32 Ազգերու դեսպաններուն ի՞նչ պատասխան պիտի տրուի.«Տէրը Սիօնի հիմերը հաստատեց Ու անոր ժողովուրդին աղքատները հոն պիտի ապաստանին»։
zohrab-1805▾ eastern-1994▾ western am▾
14:3214:32 Что же скажут вестники народа? То, что Господь утвердил Сион, и в нем найдут убежище бедные из народа Его.
14:32 καὶ και and; even τί τις.1 who?; what? ἀποκριθήσονται αποκρινομαι respond βασιλεῖς βασιλευς monarch; king ἐθνῶν εθνος nation; caste ὅτι οτι since; that κύριος κυριος lord; master ἐθεμελίωσεν θεμελιοω found Σιων σιων Siōn; Sion καὶ και and; even δι᾿ δια through; because of αὐτοῦ αυτος he; him σωθήσονται σωζω save οἱ ο the ταπεινοὶ ταπεινος humble τοῦ ο the λαοῦ λαος populace; population
14:32 וּ û וְ and מַֽה־ mˈah- מָה what יַּעֲנֶ֖ה yyaʕᵃnˌeh ענה answer מַלְאֲכֵי־ malʔᵃḵê- מַלְאָךְ messenger גֹ֑וי ḡˈôy גֹּוי people כִּ֤י kˈî כִּי that יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH יִסַּ֣ד yissˈaḏ יסד found צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion וּ û וְ and בָ֥הּ vˌāh בְּ in יֶחֱס֖וּ yeḥᵉsˌû חסה seek refuge עֲנִיֵּ֥י ʕᵃniyyˌê עָנִי humble עַמֹּֽו׃ ס ʕammˈô . s עַם people
14:32. et quid respondebitur nuntiis gentis quia Dominus fundavit Sion et in ipsa sperabunt pauperes populi eiusAnd what shall be answered to the messengers of the nations? That the Lord hath founded Sion, and the poor of his people shall hope in him.
32. What then shall one answer the messengers of the nation? That the LORD hath founded Zion, and in her shall the afflicted of his people take refuge.
14:32. And what will be the response to this news among the nations? It will be that the Lord has established Zion, and that the poor of his people will hope in him.
14:32. 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.
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:

14:32 Что же скажут вестники народа? То, что Господь утвердил Сион, и в нем найдут убежище бедные из народа Его.
14:32
καὶ και and; even
τί τις.1 who?; what?
ἀποκριθήσονται αποκρινομαι respond
βασιλεῖς βασιλευς monarch; king
ἐθνῶν εθνος nation; caste
ὅτι οτι since; that
κύριος κυριος lord; master
ἐθεμελίωσεν θεμελιοω found
Σιων σιων Siōn; Sion
καὶ και and; even
δι᾿ δια through; because of
αὐτοῦ αυτος he; him
σωθήσονται σωζω save
οἱ ο the
ταπεινοὶ ταπεινος humble
τοῦ ο the
λαοῦ λαος populace; population
14:32
וּ û וְ and
מַֽה־ mˈah- מָה what
יַּעֲנֶ֖ה yyaʕᵃnˌeh ענה answer
מַלְאֲכֵי־ malʔᵃḵê- מַלְאָךְ messenger
גֹ֑וי ḡˈôy גֹּוי people
כִּ֤י kˈî כִּי that
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
יִסַּ֣ד yissˈaḏ יסד found
צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion
וּ û וְ and
בָ֥הּ vˌāh בְּ in
יֶחֱס֖וּ yeḥᵉsˌû חסה seek refuge
עֲנִיֵּ֥י ʕᵃniyyˌê עָנִי humble
עַמֹּֽו׃ ס ʕammˈô . s עַם people
14:32. et quid respondebitur nuntiis gentis quia Dominus fundavit Sion et in ipsa sperabunt pauperes populi eius
And what shall be answered to the messengers of the nations? That the Lord hath founded Sion, and the poor of his people shall hope in him.
14:32. And what will be the response to this news among the nations? It will be that the Lord has established Zion, and that the poor of his people will hope in him.
14:32. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32: Что скажут, т. е. какие слухи дойдут до земли филистимской, очевидно, посылавшей послов к соседним народам узнать о политическом положении их государств и, быть может, предложить им заключить союз против ассирийцев.

Господь утвердил Сион. Пророк с чувством национальной гордости говорит, что Господь защитит Свой город и от царя ассирийского и в Сионе найдут для себя верное убежище и беглецы (бедные) из других иудейских городов. Между тем Филистимская земля останется без всякой защиты, и это, конечно, будет очень тяжело выносить филистимлянам, которым должно быть очень досадно то обстоятельство, что их ближайшие соседи сохранят в целости свою столицу от опустошения врагами.

Подлинность пророчеств Исаии о Вавилоне и царе вавилонском оспаривается критикой со всею силой, потому что пророк здесь совершенно ясно и определенно предсказал слишком отдаленные от его времени исторические события и этим ясно засвидетельствовал, что Бог действительно открывал будущее рабам Своим, пророкам (Зах 1:6). Но возражения, какие ставятся здесь критикой, не отличаются убедительностью. Так говорят, что то положение Вавилона, какое изображается в 13: и 14-й гл. Исаии, резко отличается от того положения, какое занимал Вавилон среди других государств в эпоху Исаии. Вавилон при Исаии еще вовсе не был властелином народов и красою царств (13:2, 19). Но Вавилон во всяком случае представлял и во дни Исаии уже самостоятельное государство, которое упорно боролось за свою независимость с Ассирией. И вот пророку открыто было, что это пока еще незначительное царство сделается могучим и разорит Иудею и Иерусалим, а потом падет и само. Это последнее обстоятельство нужно было заранее сообщить иудейскому народу, который во дни Езекии искал дружбы вавилонского царя (Ис 39).

Затем критики оспаривают подлинность 13: и 14: главы, потому что пророк говорит здесь как современник вавилонского пленения иудеев (14:1-3). Но нужно принять во внимание, что пророк Исаия видел уже падение царства Израильского и отведение в плен израильтян. Поэтому его и его современников-иудев должна была занимать мысль о том, не угрожает ли подобная судьба и царству Иудейскому, и на почве этих опасений пророк и создал, под действием Духа Божия, картину будущего освобождения иудеев из плена вавилонского, которое должно было совершиться после падения Вавилона. Пророк Исаия в этом случае должен был найти своим речам внимательных слушателей и потому, что его современник Михей в своих пророчествах также проводил мысль о будущем вавилонском пленении иудеев (Мих 4:10). Следовательно, идея о возможности вавилонского пленения уже была распространяема в эпоху Исаии и потому очень естественно, что пророк нарисовал для своих единоплеменников и картину падения этого, начинавшего устрашать их, государства Вавилонского.

Говорят еще, что Исаия не мог назвать мидян по имени, потому что в его эпоху этот народ не был известен евреям. Но теперь уже доказано историками, что Мидийское царство было еще более древне, чем Халдейское. При Исаии ассирийские цари постоянно вели войны с Мидией и это, конечно, сделало известными имя мидян и в Иудее, тем более, что уведенные в плен царем ассирийским израильтяне были поселены в занятых ассирийцами областях Мидии (4: Цар 18:11: и кн. Тов 1:14).

Что касается положительных доказательств подлинности 13: и 14-й гл., то они следующие:
1) надписание 13-й главы, где пророчество о Вавилоне приписано пророку Исаии. Надписание это, несомненно, принадлежит писателю пророчества. Без него непонятны первые 16: стихов 13-й главы, так как в них не упоминается предмет пророчества - Вавилон;
2) В рассматриваемых главах находится множество а) мыслей и б) выражений, вполне тождественных с мыслями и выражениями, встречающимися в неоспоримо-подлинных речах Исаии (ср. а) 13:3-4: и 17:12-13; 13:2-5: и 5:26; 13:7-8: и 19:16; 14:8: и 2:13; б) ср. 13:3: и 10:6; 13:10: и 5:30; 14:1: и 9:16, 30, 18; 14:14: и 19:1; 13:10: и 9:2; 14:19: и 11:1; 14:17: и 3:6).
3) Пророчество 13: и 14-гл. параллельно с пророчеством 21:1-10, которое, несомненно, подлинно.
4) Замечательная оригинальность и богатство творческой фантазии в картинах гибели Вавилона и царя вавилонского.
5) Участь Вавилона и вавилонского царя у Исаии изображена несколько иначе, чем была в действительности, а это ясно свидетельствует о том, что пророчество о Вавилоне явилось раньше, чем пал Вавилон (см. Юнгерова. Подлинность пророчества Исаии о падении Вавилона. - Прав. Собес. 1886, 2).
14-я глава может быть разделена на следующие строфы;
1_(отдельно стоящая) ст. 1-4а_(2, 2, 2)
1_4, 6-8_(2, 2, 3)
2_9-11_(3, 2, 2)
3_12-16а_(2, 2, 2, 2)
1_16(б)-20а_(2, 2, 3)
2_20(б)-23_(3, 2, 2)
1_24-27_(2, 2. 3)
1_29-30_(2, 2)
2_31-32_(2, 2)
1-20: стихи этой главы читаются как паремия на праздник в честь святого архистратига Михаила и прочих бесплотных сил, потому что Церковь видит в падении денницы таинственное указание на низвержение с неба согрешивших Ангелов, в каковом низвержении принимали участие оставшиеся верными Богу, архангел Михаил в другие.
24-27: ст., вместе ст. 13-16: стихами 13-й главы, читаются как паремия на благодарственном молебствии в день Рождества Христова, когда воспоминается изгнание французов из Москвы. Очевидно, что Церковь в этом случае уподобляет в своем представлении Наполеона - Навуходоносору, или вообще вавилонскому царю, известному своею гордостью.
Adam Clarke: Commentary on the Bible - 1831
14:32: The messengers of the nation "The ambassadors of the nations" - The Septuagint read גוים goyim, εθνων, plural; and so the Chaldee, and one MS. The ambassadors of the neighboring nations, that send to congratulate Hezekiah on his success, which in his answer he will ascribe to the protection of God. See Ch2 32:23. Or, if גוי goi singular, the reading of the text, be preferred, the ambassadors sent by the Philistines to demand peace. - L.
The Lord hath founded Zion - Kimchi refers this to the state of Zion under Hezekiah, when the rest of the cities of Judea had been taken, and this only was left for a hope to the poor of God's people: and God so defended it that Rabshakeh could not prevail against it.
The true Church of God is a place of safety; for as all its members are devoted to God, and walk in his testimonies, so they are continually defended and supported by him. In the congregations of his people, God dispenses his light and salvation; hence his poor or humble ones expect in his ordinances the blessings they need.
Albert Barnes: Notes on the Bible - 1834
14:32: What shall one then answer - The design of this verse is obvious. It is to show that Judea would be safe from the invasions of the Philistines, and that God was the protector of Zion. For this purpose the prophet refers to messengers or ambassadors who should be sent for any purpose to Jerusalem, either to congratulate Hezekiah, or to form an alliance with the Jews. The prophet asks what answer or information should be given to such messengers when they came respecting their state? The reply is, that Yahweh had evinced his purpose to protect his people.
Of the nation - Of any nation whose ambassadors should be sent into Judea.
That the Lord hath founded Zion - That he is its original founder, and that he has now shown his regard for it by protecting it from the Philistines. It would be safe from their attacks, and Yahweh would thus show that he had it under his own protection. The Septuagint renders this, 'And what shall the kings of the Gentiles then answer? That the Lord hath founded Zion.' The scope of the passage is the assurance that Zion would be safe, being founded and preserved by Yahweh; and that the Philistines had no cause of triumph at the death of Ahaz, since God would still be the protector of his people. The doctrine established by this passage is, that in all the changes which take place by the death of kings, princes, magistrates, and ministers; and in all the Rev_olutions which occur in kingdoms, the enemies of the people of God have no cause for rejoicing. God is the protector of his church; and he will show that he has founded Zion, and that his people are safe, No weapon that is formed against his people shall prosper, and the gates of hell shall not pRev_ail against his church.
Shall trust in it - In Zion. It was a strongly fortified city, God was its protector, and in times of calamity his people could betake themselves there in safety. In this strong place the most weak and defenseless - the poorest of the people, would be safe. In the church of God, the poor are the objects of as deep regard as the rich; the humble, the meek, the weak, the feeble, are there safe, and no power of an enemy can reach or affect them. God is their defender and their friend; and in his arms they are secure.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:32: shall one: Isa 39:1; Sa2 8:10; Kg2 20:12-19
the Lord: Isa 12:6, Isa 37:32; Psa 87:1, Psa 87:5, Psa 102:16, Psa 102:28, Psa 132:13, Psa 132:14; Mat 16:18
and the: Isa 11:4, Isa 25:4; Zep 3:12; Zac 11:7, Zac 11:11; Jam 2:5
trust in it: or, betake themselves unto it, Pro 18:10; Mat 24:15, Mat 24:16; Heb 12:22
Carl Friedrich Keil and Franz Delitzsch
14:32
To understand Is 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 Is 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" (maleacē 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., Zech 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 (Jer 47:1-7), but only the second strophe. The Messianic element of the first was continued by Zechariah (Zech 9).
Geneva 1599
14:32 What shall [one] then answer the (y) messengers of the nation? That the LORD hath founded (z) Zion, and the poor of his people shall trust in it.
(y) Who will come to enquire of the state of the Church.
(z) They will answer that the Lord defends his Church and those that join themselves to it.
John Gill
14:32 What shall one then answer the messengers of the nation?.... Or nations, of any of the nations. Not the messengers sent to Hezekiah, Is 39:1 but rather such as were sent to him, to congratulate him upon his victory over the Philistines; or any others that were sent, and came from other nations, that inquired about these matters, and the answer returned is,
That the Lord hath founded Zion; and not Hezekiah; he had given his people victory over their enemies, and protected, defended, and established them, and therefore ought to have all the glory:
and the poor of his people shall trust in it; or, "betake themselves to it"; as to a place of safety, being founded by the Lord, and under his protection. So the church of God, which often goes by the name of Zion in Scripture, is of his founding; he has laid Christ as the foundation of it, and such as are sensible of their spiritual poverty, misery, and danger, trust in him; not in Zion, but in the foundation God has laid in Zion, or built his church upon.
John Wesley
14:32 What - What shall a Jew say to the people of other nations, who shall enquire concerning the state of Zion, when not only the Philistines, but even the Jews themselves, shall fall by the hands of the same enemy? That - They shall give them this answer, That although Zion at present be in a very distressed condition, yet she stands upon a firm foundation, and God who first founded her, will restore her, and his poor despised people shall resort to her, as to a strong refuge.
Robert Jamieson, A. R. Fausset and David Brown
14:32 messengers of the nation--When messengers come from Philistia to enquire as to the state of Judea, the reply shall be, that the Lord . . . (Ps 87:1, Ps 87:5; Ps 102:16).
poor-- (Zeph 3:12).
LOWTH thinks it was delivered in the first years of Hezekiah's reign and fulfilled in the fourth when Shalmaneser, on his way to invade Israel, may have seized on the strongholds of Moab. Moab probably had made common cause with Israel and Syria in a league against Assyria. Hence it incurred the vengeance of Assyria. Jeremiah has introduced much of this prophecy into his forty-eighth chapter.