14:16 Those who see you stare at you,
they look at you carefully, thinking: 1
“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 2 cities,
and refused to free his prisoners so they could return home?”’ 3
14:18 4 As for all the kings of the nations,
all of them 5 lie down in splendor, 6
each in his own tomb. 7
14:19 But you have been thrown out of your grave
like a shoot that is thrown away. 8
You lie among 9 the slain,
among those who have been slashed by the sword,
among those headed for 10 the stones of the pit, 11
as if you were a mangled corpse. 12
14:20 You will not be buried with them, 13
because you destroyed your land
and killed your people.
The offspring of the wicked
will never be mentioned again.
14:21 Prepare to execute 14 his sons
for the sins their ancestors have committed. 15
They must not rise up and take possession of the earth,
or fill the surface of the world with cities.” 16
14:22 “I will rise up against them,”
says the Lord who commands armies.
“I will blot out all remembrance of Babylon and destroy all her people, 17
including the offspring she produces,” 18
says the Lord.
14:23 “I will turn her into a place that is overrun with wild animals 19
and covered with pools of stagnant water.
I will get rid of her, just as one sweeps away dirt with a broom,” 20
says the Lord who commands armies.
14:24 21 The Lord who commands armies makes this solemn vow:
“Be sure of this:
Just as I have intended, so it will be;
just as I have planned, it will happen.
14:25 I will break Assyria 22 in my land,
I will trample them 23 underfoot on my hills.
Their yoke will be removed from my people,
the burden will be lifted from their shoulders. 24
14:26 This is the plan I have devised for the whole earth;
my hand is ready to strike all the nations.” 25
14:27 Indeed, 26 the Lord who commands armies has a plan,
and who can possibly frustrate it?
His hand is ready to strike,
and who can possibly stop it? 27
14:28 In the year King Ahaz died, 28 this message was revealed: 29
14:29 Don’t be so happy, all you Philistines,
just because the club that beat you has been broken! 30
For a viper will grow out of the serpent’s root,
and its fruit will be a darting adder. 31
14:30 The poor will graze in my pastures; 32
the needy will rest securely.
But I will kill your root by famine;
it will put to death all your survivors. 33
14:31 Wail, O city gate!
Cry out, O city!
Melt with fear, 34 all you Philistines!
For out of the north comes a cloud of smoke,
and there are no stragglers in its ranks. 35
14:32 How will they respond to the messengers of this nation? 36
Indeed, the Lord has made Zion secure;
the oppressed among his people will find safety in her.
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.
2 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.
3 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.
4 sn It is unclear where the quotation of the kings, begun in v. 10b, ends. However, the reference to the “kings of the nations” in v. 18 (see also v. 9) seems to indicate that the quotation has ended at this point and that Israel’s direct taunt (cf. vv. 4b-10a) has resumed. In fact the references to the “kings of the nations” may form a stylistic inclusio or frame around the quotation.
5 tc The phrase “all of them” does not appear in the Qumran scroll 1QIsaa.
6 sn This refers to the typically extravagant burial of kings.
7 tn Heb “house” (so KJV, ASV), but in this context a tomb is in view. Note the verb “lie down” in the preceding line and the reference to a “grave” in the next line.
8 tn Heb “like a shoot that is abhorred.” The simile seems a bit odd; apparently it refers to a small shoot that is trimmed from a plant and tossed away. Some prefer to emend נֵצֶר (netser, “shoot”); some propose נֵפֶל (nefel, “miscarriage”). In this case one might paraphrase: “like a horrible-looking fetus that is delivered when a woman miscarries.”
9 tn Heb “are clothed with.”
10 tn Heb “those going down to.”
11 tn בּוֹר (bor) literally means “cistern”; cisterns were constructed from stones. On the metaphorical use of “cistern” for the underworld, see the note at v. 15.
12 tn Heb “like a trampled corpse.” Some take this line with what follows.
13 tn Heb “you will not be united with them in burial” (so NASB).
14 tn Or “the place of slaughter for.”
15 tn Heb “for the sin of their fathers.”
16 sn J. N. Oswalt (Isaiah [NICOT], 1:320, n. 10) suggests that the garrison cities of the mighty empire are in view here.
17 tn Heb “I will cut off from Babylon name and remnant” (ASV, NAB, and NRSV all similar).
18 tn Heb “descendant and child.”
19 tn Heb “I will make her into a possession of wild animals.” It is uncertain what type of animal קִפֹּד (qippod) refers to. Some suggest a rodent (cf. NASB, NRSV “hedgehog”), others an owl (cf, NAB, NIV, TEV).
20 tn Heb “I will sweep her away with the broom of destruction.”
21 sn Having announced the downfall of the Chaldean empire, the Lord appends to this prophecy a solemn reminder that the Assyrians, the major Mesopotamian power of Isaiah’s day, would be annihilated, foreshadowing what would subsequently happen to Babylon and the other hostile nations.
22 tn Heb “to break Assyria.”
23 tn Heb “him.” This is a collective singular referring to the nation, or a reference to the king of Assyria who by metonymy stands for the entire nation.
24 tn Heb “and his [i.e., Assyria’s] yoke will be removed from them [the people?], and his [Assyria’s] burden from his [the nation’s?] shoulder will be removed.” There are no antecedents in this oracle for the suffixes in the phrases “from them” and “from his shoulder.” Since the Lord’s land and hills are referred to in the preceding line and the statement seems to echo 10:27, it is likely that God’s people are the referents of the suffixes; the translation uses “my people” to indicate this.
25 tn Heb “and this is the hand that is outstretched over all the nations.”
26 tn Or “For” (KJV, NASB, NIV, NRSV).
27 tn Heb “His hand is outstretched and who will turn it back?”
28 sn Perhaps 715
29 tn Heb “this oracle came.”
30 sn The identity of this “club” (also referred to as a “serpent” in the next line) is uncertain. It may refer to an Assyrian king, or to Ahaz. For discussion see J. N. Oswalt, Isaiah (NICOT), 1:331-32. The viper/adder referred to in the second half of the verse is his successor.
31 tn Heb “flying burning one.” The designation “burning one” may allude to the serpent’s appearance or the effect of its poisonous bite. (See the note at 6:2.) The qualifier “flying” probably refers to the serpent’s quick, darting movements, though one might propose a homonym here, meaning “biting.” (See J. N. Oswalt, Isaiah [NICOT], 1:332, n. 18.) Some might think in terms of a mythological flying, fire breathing dragon (cf. NAB “a flying saraph”; CEV “a flying fiery dragon”), but this proposal does not make good sense in 30:6, where the phrase “flying burning one” appears again in a list of desert animals.
32 tc The Hebrew text has, “the firstborn of the poor will graze.” “Firstborn” may be used here in an idiomatic sense to indicate the very poorest of the poor. See BDB 114 s.v. בְּכוֹר. The translation above assumes an emendation of בְּכוֹרֵי (bÿkhorey, “firstborn of”) to בְּכָרַי (bekharay, “in my pastures”).
33 tn Heb “your remnant” (so NAB, NRSV).
34 tn Or “despair” (see HALOT 555 s.v. מוג). The form נָמוֹג (namog) should be taken here as an infinitive absolute functioning as an imperative. See GKC 199-200 §72.v.
35 tn Heb “and there is no one going alone in his appointed places.” The meaning of this line is uncertain. בּוֹדֵד (boded) appears to be a participle from בָּדַד (badad, “be separate”; see BDB 94 s.v. בָּדַד). מוֹעָד (mo’ad) may mean “assembly” or, by extension, “multitude” (see HALOT 558 s.v. *מוֹעָד), but the referent of the third masculine pronominal suffix attached to the noun is unclear. It probably refers to the “nation” mentioned in the next line.
36 sn The question forces the Philistines to consider the dilemma they will face – surrender and oppression, or battle and death.