Text -- Isaiah 14:1-17 (NET)

14:1 The Lord will certainly have compassion on Jacob; he will again choose Israel as his special people and restore them to their land. Resident foreigners will join them and unite with the family of Jacob. 14:2 Nations will take them and bring them back to their own place. Then the family of Jacob will make foreigners their servants as they settle in the Lord’s land. They will make their captors captives and rule over the ones who oppressed them. 14:3 When the Lord gives you relief from your suffering and anxiety, and from the hard labor which you were made to perform, 14:4 you will taunt the king of Babylon with these words: “Look how the oppressor has met his end! Hostility has ceased! 14:5 The Lord has broken the club of the wicked, the scepter of rulers. 14:6 It furiously struck down nations with unceasing blows. It angrily ruled over nations, oppressing them without restraint. 14:7 The whole earth rests and is quiet; they break into song. 14:8 The evergreens also rejoice over your demise, as do the cedars of Lebanon, singing, ‘Since you fell asleep, no woodsman comes up to chop us down!’ 14:9 Sheol below is stirred up about you, ready to meet you when you arrive. It rouses the spirits of the dead for you, all the former leaders of the earth; it makes all the former kings of the nations rise from their thrones. 14:10 All of them respond to you, saying: ‘You too have become weak like us! You have become just like us! 14:11 Your splendor has been brought down to Sheol, as well as the sound of your stringed instruments. You lie on a bed of maggots, with a blanket of worms over you. 14:12 Look how you have fallen from the sky, O shining one, son of the dawn! You have been cut down to the ground, O conqueror of the nations! 14:13 You said to yourself, “I will climb up to the sky. Above the stars of El I will set up my throne. I will rule on the mountain of assembly on the remote slopes of Zaphon. 14:14 I will climb up to the tops of the clouds; I will make myself like the Most High!” 14:15 But you were brought down to Sheol, to the remote slopes of the pit. 14:16 Those who see you stare at you, they look at you carefully, thinking: “Is this the man who shook the earth, the one who made kingdoms tremble? 14:17 Is this the one who made the world like a desert, who ruined its cities, and refused to free his prisoners so they could return home?”’

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 14:1

¹ tn The sentence begins with כִּי (ki), which is understood as asseverative (“certainly”) in the translation. Another option is to translate, “For the Lord will have compassion.” In this case one of the reasons for Babylon’s coming demise (13:22b) is the Lord’s desire to restore his people.

² tn The words “as his special people” are supplied in the translation for clarification.

³ tn Or “settle” (NASB, NIV, NCV, NLT).

⁴ tn Heb “house.”

NET Notes: Isa 14:2

¹ tn Heb “and the house of Jacob will take possession of them [i.e., the nations], on the land of the Lord, as male servants and female servants.”

NET Notes: Isa 14:3

¹ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

NET Notes: Isa 14:4

¹ tn Heb “you will lift up this taunt over the king of Babylon, saying.”

² tc The word in the Hebrew text (מַדְהֵבָה, madhevah) is unattested elsewhere and of uncertain meaning. Many (following the Qumran scroll 1QIsa^a) assume a dalet-resh (ד-ר) confusion and emend the form to מַרְהֵבָה (marhevah, “onslaught”). See HALOT 548 s.v. II *מִדָּה and HALOT 633 s.v. *מַרְהֵבָה.

NET Notes: Isa 14:6

¹ tn Or perhaps, “he” (cf. KJV; NCV “the king of Babylon”). The present translation understands the referent of the pronoun (“it”) to be the “club/scepter” of the preceding line.

² tn Heb “it was striking down nations in fury [with] a blow without ceasing.” The participle (“striking down”) suggests repeated or continuous action in past time.

³ tn Heb “it was ruling in anger nations [with] oppression without restraint.” The participle (“ruling”) suggests repeated or continuous action in past time.

NET Notes: Isa 14:8

¹ tn Heb “concerning you.”

² tn The word “singing” is supplied in the translation for stylistic reasons. Note that the personified trees speak in the second half of the verse.

³ tn Heb “lay down” (in death); cf. NAB “laid to rest.”

⁴ tn Heb “the [wood]cutter does not come up against us.”

NET Notes: Isa 14:9

¹ sn Sheol is the proper name of the subterranean world which was regarded as the land of the dead.

² tn Heb “arousing.” The form is probably a Polel infinitive absolute, rather than a third masculine singular perfect, for Sheol is grammatically feminine (note “stirred up”). See GKC 466 §145.t.

³ tn Heb “all the rams of the earth.” The animal epithet is used metaphorically here for leaders. See HALOT 903 s.v. *עַתּוּד.

⁴ tn Heb “lifting from their thrones all the kings of the nations.” הֵקִים (heqim, a Hiphil perfect third masculine singular) should be emended to an infinitive absolute (הָקֵים, haqem). See the note on “rouses” earlier in the verse.

NET Notes: Isa 14:11

¹ tn Or “pride” (NCV, CEV); KJV, NIV, NRSV “pomp.”

² tn Or “harps” (NAB, NIV, NRSV).

³ tn Heb “under you maggots are spread out, and worms are your cover.”

NET Notes: Isa 14:12

¹ tn The Hebrew text has הֵילֵל בֶּן־שָׁחַר (helel ben-shakhar, “Helel son of Shachar”), which is probably a name for the morning star (Venus) or the crescent moon. See HALOT 245 s.v. הֵילֵל.

sn What is the background for the imagery in vv. 12-15? This whole section (vv. 4b-21) is directed to the king of Babylon, who is clearly depicted as a human ruler. Other kings of the earth address him in vv. 9ff., he is called “the man” in v. 16, and, according to vv. 19-20, he possesses a physical body. Nevertheless the language of vv. 12-15 has led some to see a dual referent in the taunt song. These verses, which appear to be spoken by other pagan kings to a pagan king (cf. vv. 9-11), contain several titles and motifs that resemble those of Canaanite mythology, including references to Helel son of Shachar, the stars of El, the mountain of assembly, the recesses of Zaphon, and the divine title Most High. Apparently these verses allude to a mythological story about a minor god (Helel son of Shachar) who tried to take over Zaphon, the mountain of the gods. His attempted coup failed and he was hurled down to the underworld. The king of Babylon is taunted for having similar unrealized delusions of grandeur. Some Christians have seen an allusion to the fall of Satan here, but this seems contextually unwarranted (see J. Martin, “Isaiah,” BKCOT, 1061).

² tn Some understand the verb to from חָלַשׁ (khalash, “to weaken”), but HALOT 324 s.v. II חלשׁ proposes a homonym here, meaning “to defeat.”

³ sn In this line the taunting kings hint at the literal identity of the king, after likening him to the god Helel and a tree. The verb גָדַע (gada’, “cut down”) is used of chopping down trees in 9:10 and 10:33.

NET Notes: Isa 14:13

¹ tn Heb “you, you said in your heart.”

² sn In Canaanite mythology the stars of El were astral deities under the authority of the high god El.

³ sn Zaphon, the Canaanite version of Olympus, was the “mountain of assembly” where the gods met.

NET Notes: Isa 14:14

¹ tn Heb “the high places.” This word often refers to the high places where pagan worship was conducted, but here it probably refers to the “backs” or tops of the clouds. See HALOT 136 s.v. בָּמָה.

² sn Normally in the OT the title “Most High” belongs to the God of Israel, but in this context, where the mythological overtones are so strong, it probably refers to the Canaanite high god El.

NET Notes: Isa 14:15

¹ tn The prefixed verb form is taken as a preterite. Note the use of perfects in v. 12 to describe the king’s downfall.

² tn The Hebrew term בּוּר (bor, “cistern”) is sometimes used metaphorically to refer to the place of the dead or the entrance to the underworld.

NET Notes: Isa 14:16

¹ tn The word “thinking” is supplied in the translation in order to make it clear that the next line records their thoughts as they gaze at him.

NET Notes: Isa 14:17

¹ tc The pronominal suffix is masculine, even though its antecedent appears to be the grammatically feminine noun “world.” Some have suggested that the form עָרָיו (’arayv, plural noun with third masculine singular suffix) should be emended to עָרֶיהָ (’areha, plural noun with third feminine singular suffix). This emendation may be unnecessary in light of other examples of lack of agreement a suffix and its antecedent noun.

² tn Heb “and his prisoners did not let loose to [their] homes.” This really means, “he did not let loose his prisoners and send them back to their homes.’ On the elliptical style, see GKC 366 §117.o.