8. the fir trees--now left undisturbed. Probably a kind of evergreen.
rejoice at thee--([Psa 96:12]). At thy fall ([Psa 35:19], ).
no feller--as formerly, when thou wast in power ([Is 10:34]; ).
Is 14:9-11. The Scene Changes from Earth to Hell
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.
9. 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 ([Zec 10:3]). The idea of wickedness on a gigantic scale is included ([Eze 34:17]; [Mt 25:32], ). Magee derives "Rephaim" (English Version, "the dead") from a Hebrew root, "to resolve into first elements"; so "the deceased" ([Is 26:14]) "ghosts" ([Pr 21:16]). These being magnified by the imagination of the living into gigantic stature, gave their name to giants in general ([Ge 6:4]; ; [Eze 32:18], ). "Rephaim," translated in the Septuagint, "giants" (compare see on [Job 26:5], ). 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.
10. They taunt him and derive from his calamity consolation under their own ([Eze 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].
11. "Pomp" and music, the accompaniment of Babylon's former feastings ([Is 5:12]; ), give place to the corruption and the stillness of the grave ([Eze 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.
Is 14:12-15. The Jews Address Him Again as a Fallen Once-bright Star
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.
12. Lucifer--"day star." A title truly belonging to Christ ([Re 22:16]), "the bright and morning star," and therefore hereafter to be assumed by Antichrist. Gesenius, however, renders the Hebrew here as in [Eze 21:12]; [Zec 11:2], "howl."
weaken--"prostrate"; as in [Ex 17:13], "discomfit."
13. above ... God--In [Da 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 [Da 11:37], and [2Th 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 ([Psa 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. 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 [2Th 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, [Re 17:4], , represents Antichrist as seated in Babylon, to which city, literal and spiritual, Isaiah refers here.
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 [Eze 32:23] (compare [1Sa 24:3]).
Is 14:16-20. 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
16. narrowly look--to be certain they are not mistaken.
consider--"meditate upon" [Horsley].
17. opened not ... house ... prisoners--But Maurer, as Margin, "Did not let his captives loose homewards."
18. All--that is, This is the usual practice.
in glory--in a grand mausoleum.
house--that is, "sepulchre," as in [Ec 12:5]; "grave" ([Is 14:19]). To be excluded from the family sepulcher was a mark of infamy ([Is 34:3]; [Jr 22:19]; [1Ki 13:22]; [2Ch 21:20]; ; ).
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."
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, Cyropædia 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].
Is 14:21-23. God's Determination to Destroy Babylon
21. 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 [1Sa 28:16]; [Psa 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.
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]; [Ru 4:5]).