Isaiah 14:1-20

14:1 The Lord will certainly have compassion on Jacob; ¹  he will again choose Israel as his special people ²  and restore ³  them to their land. Resident foreigners will join them and unite with the family ⁴  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. ⁵  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, ⁶  and from the hard labor which you were made to perform, 14:4 you will taunt the king of Babylon with these words: ⁷ 

“Look how the oppressor has met his end!

Hostility ⁸  has ceased!

14:5 The Lord has broken the club of the wicked,

the scepter of rulers.

14:6 It ⁹  furiously struck down nations

with unceasing blows. ¹⁰ 

It angrily ruled over nations,

oppressing them without restraint. ¹¹ 

14:7 The whole earth rests and is quiet;

they break into song.

14:8 The evergreens also rejoice over your demise, ¹² 

as do the cedars of Lebanon, singing, ¹³ 

‘Since you fell asleep, ¹⁴ 

no woodsman comes up to chop us down!’ ¹⁵ 

14:9 Sheol ¹⁶  below is stirred up about you,

ready to meet you when you arrive.

It rouses ¹⁷  the spirits of the dead for you,

all the former leaders of the earth; ¹⁸ 

it makes all the former kings of the nations

rise from their thrones. ¹⁹ 

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 ²⁰  has been brought down to Sheol,

as well as the sound of your stringed instruments. ²¹ 

You lie on a bed of maggots,

with a blanket of worms over you. ²² 

14:12 Look how you have fallen from the sky,

O shining one, son of the dawn! ²³ 

You have been cut down to the ground,

O conqueror ²⁴  of the nations! ²⁵ 

14:13 You said to yourself, ²⁶ 

“I will climb up to the sky.

Above the stars of El ²⁷ 

I will set up my throne.

I will rule on the mountain of assembly

on the remote slopes of Zaphon. ²⁸ 

14:14 I will climb up to the tops ²⁹  of the clouds;

I will make myself like the Most High!” ³⁰ 

14:15 But you were brought down ³¹  to Sheol,

to the remote slopes of the pit. ³² 

14:16 Those who see you stare at you,

they look at you carefully, thinking: ³³ 

“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 ³⁴  cities,

and refused to free his prisoners so they could return home?”’ ³⁵ 

14:18 ³⁶ As for all the kings of the nations,

all of them ³⁷  lie down in splendor, ³⁸ 

each in his own tomb. ³⁹ 

14:19 But you have been thrown out of your grave

like a shoot that is thrown away. ⁴⁰ 

You lie among ⁴¹  the slain,

among those who have been slashed by the sword,

among those headed for ⁴²  the stones of the pit, ⁴³ 

as if you were a mangled corpse. ⁴⁴ 

14:20 You will not be buried with them, ⁴⁵ 

because you destroyed your land

and killed your people.

The offspring of the wicked

will never be mentioned again.

[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.

[14:1]  ² tn The words “as his special people” are supplied in the translation for clarification.

[14:1]  ³ tn Or “settle” (NASB, NIV, NCV, NLT).

[14:1]  ⁴ tn Heb “house.”

[14:2]  ⁵ 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.”

[14:3]  ⁶ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[14:4]  ⁷ tn Heb “you will lift up this taunt over the king of Babylon, saying.”

[14:4]  ⁸ 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.

[14:6]  ⁹ 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.

[14:6]  ¹⁰ 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.

[14:6]  ¹¹ tn Heb “it was ruling in anger nations [with] oppression without restraint.” The participle (“ruling”) suggests repeated or continuous action in past time.

[14:8]  ¹² tn Heb “concerning you.”

[14:8]  ¹³ 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.

[14:8]  ¹⁴ tn Heb “lay down” (in death); cf. NAB “laid to rest.”

[14:8]  ¹⁵ tn Heb “the [wood]cutter does not come up against us.”

[14:9]  ¹⁶ sn Sheol is the proper name of the subterranean world which was regarded as the land of the dead.

[14:9]  ¹⁷ 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.

[14:9]  ¹⁸ tn Heb “all the rams of the earth.” The animal epithet is used metaphorically here for leaders. See HALOT 903 s.v. *עַתּוּד.

[14:9]  ¹⁹ 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.

[14:11]  ²⁰ tn Or “pride” (NCV, CEV); KJV, NIV, NRSV “pomp.”

[14:11]  ²¹ tn Or “harps” (NAB, NIV, NRSV).

[14:11]  ²² tn Heb “under you maggots are spread out, and worms are your cover.”

[14:12]  ²³ 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.

[14:12]  ²⁴ 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.”

[14:12]  ²⁵ 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.

[14:13]  ²⁶ tn Heb “you, you said in your heart.”

[14:13]  ²⁷ sn In Canaanite mythology the stars of El were astral deities under the authority of the high god El.

[14:13]  ²⁸ sn Zaphon, the Canaanite version of Olympus, was the “mountain of assembly” where the gods met.

[14:14]  ²⁹ 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.

[14:14]  ³⁰ 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.

[14:15]  ³¹ tn The prefixed verb form is taken as a preterite. Note the use of perfects in v. 12 to describe the king’s downfall.

[14:15]  ³² 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.

[14:16]  ³³ 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.

[14:17]  ³⁴ 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.

[14:17]  ³⁵ 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.

[14:18]  ³⁶ 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.

[14:18]  ³⁷ tc The phrase “all of them” does not appear in the Qumran scroll 1QIsa^a.

[14:18]  ³⁸ sn This refers to the typically extravagant burial of kings.

[14:18]  ³⁹ 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.

[14:19]  ⁴⁰ 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.”

[14:19]  ⁴¹ tn Heb “are clothed with.”

[14:19]  ⁴² tn Heb “those going down to.”

[14:19]  ⁴³ 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.

[14:19]  ⁴⁴ tn Heb “like a trampled corpse.” Some take this line with what follows.

[14:20]  ⁴⁵ tn Heb “you will not be united with them in burial” (so NASB).