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Selected Verse: Isaiah 14:22 - Strong Concordance

Verse	Translation	Text
Isa 14:22	Strong Concordance	For I will rise up [06965] against them, saith [05002] the LORD [03068] of hosts [06635], and cut off [03772] from Babylon [0894] the name [08034], and remnant [07605], and son [05209], and nephew [05220], saith [05002] the LORD [03068].
	King James	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.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
against them--the family of the king of Babylon. name--all the male representatives, so that the name shall become extinct (Isa 56:5; Rut 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.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

against them--the family of the king of Babylon.

name--all the male representatives, so that the name shall become extinct (Isa 56:5; Rut 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.

Notes on the Bible, by Albert Barnes, [1834]
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).

Notes on the Bible, by Albert Barnes, [1834]

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).

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
Babylon See note 2; (See Scofield) - (Isa 13:1).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
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 Isa 34:11 and Zep 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 (Zep 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 Psa 42:5, with an opening ד, ט, ס (cf., Isa 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.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

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 Isa 34:11 and Zep 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 (Zep 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 Psa 42:5, with an opening ד, ט, ס (cf., Isa 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.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Remnant - The remembrance of those that are dead, and the persons of those who yet survive.

Top

⁶² Then shalt thou say [0559], O LORD [03068], thou hast spoken [01696] against this place [04725], to cut it off [03772], that none shall remain [03427] in it, neither man [0120] nor beast [0929], but that it shall be desolate [08077] for ever [05769].

²⁸ PERES [06537]; Thy kingdom [04437] is divided [06537], and given [03052] to the Medes [04076] and Persians [06540].
²⁹ Then [0116] commanded [0560] Belshazzar [01113], and they clothed [03848] Daniel [01841] with scarlet [0711], and put a chain [02002] of gold [01722] about [05922] his neck [06676], and made a proclamation [03745] concerning [05922] him, that he should be [01934] the third [08531] ruler [07990] in the kingdom [04437].
³⁰ In that night [03916] was Belshazzar [01113] the king [04430] of the Chaldeans [03779] slain [06992].
³¹ And Darius [01868] the Median [04077] took [06902] the kingdom [04437], being about threescore [08361] and two [08648] years [08140] old [01247].

⁵ Then said [0559] Boaz [01162], What day [03117] thou buyest [07069] the field [07704] of the hand [03027] of Naomi [05281], thou must buy [07069] it also of Ruth [07327] the Moabitess [04125], the wife [0802] of the dead [04191], to raise up [06965] the name [08034] of the dead [04191] upon his inheritance [05159].

⁵ Even unto them will I give [05414] in mine house [01004] and within my walls [02346] a place [03027] and a name [08034] better [02896] than of sons [01121] and of daughters [01323]: I will give [05414] them an everlasting [05769] name [08034], that shall not be cut off [03772].

³⁰ In that night [03916] was Belshazzar [01113] the king [04430] of the Chaldeans [03779] slain [06992].

²¹ Prepare [03559] slaughter [04293] for his children [01121] for the iniquity [05771] of their fathers [01]; that they do not [01077] rise [06965], nor possess [03423] the land [0776], nor fill [04390] the face [06440] of the world [08398] with cities [06145] [05892].
²² For I will rise up [06965] against them, saith [05002] the LORD [03068] of hosts [06635], and cut off [03772] from Babylon [0894] the name [08034], and remnant [07605], and son [05209], and nephew [05220], saith [05002] the LORD [03068].

¹⁸ All the kings [04428] of the nations [01471], even all of them, lie [07901] in glory [03519], every one [0376] in his own house [01004].
¹⁹ But thou art cast out [07993] of thy grave [06913] like an abominable [08581] branch [05342], and as the raiment [03830] of those that are slain [02026], thrust through [02944] with a sword [02719], that go down [03381] to the stones [068] of the pit [0953]; as a carcase [06297] trodden under feet [0947].
²⁰ Thou shalt not be joined [03161] with them in burial [06900], because thou hast destroyed [07843] thy land [0776], and slain [02026] thy people [05971]: the seed [02233] of evildoers [07489] shall never [05769] be renowned [07121].
²¹ Prepare [03559] slaughter [04293] for his children [01121] for the iniquity [05771] of their fathers [01]; that they do not [01077] rise [06965], nor possess [03423] the land [0776], nor fill [04390] the face [06440] of the world [08398] with cities [06145] [05892].

⁹ Hell [07585] from beneath is moved [07264] for thee to meet [07125] thee at thy coming [0935]: it stirreth up [05782] the dead [07496] for thee, even all the chief ones [06260] of the earth [0776]; it hath raised up [06965] from their thrones [03678] all the kings [04428] of the nations [01471].

¹⁷ That made [07760] the world [08398] as a wilderness [04057], and destroyed [02040] the cities [05892] thereof; that opened [06605] not the house [01004] of his prisoners [0615]?

¹ The burden [04853] of Babylon [0894], which Isaiah [03470] the son [01121] of Amoz [0531] did see [02372].

⁸ In measure [05432], when it shooteth forth [07971], thou wilt debate [07378] with it: he stayeth [01898] his rough [07186] wind [07307] in the day [03117] of the east wind [06921].

⁵ Why art thou cast down [07817], O my soul [05315]? and why art thou disquieted [01993] in me? hope [03176] thou in God [0430]: for I shall yet praise [03034] him for the help [03444] of his countenance [06440].

¹⁴ And flocks [05739] shall lie down [07257] in the midst [08432] of her, all the beasts [02416] of the nations [01471]: both the cormorant [06893] and the bittern [07090] shall lodge [03885] in the upper lintels [03730] of it; their voice [06963] shall sing [07891] in the windows [02474]; desolation [02721] shall be in the thresholds [05592]: for he shall uncover [06168] the cedar work [0731].

¹¹ But the cormorant [06893] and the bittern [07090] shall possess [03423] it; the owl [03244] also and the raven [06158] shall dwell [07931] in it: and he shall stretch out [05186] upon it the line [06957] of confusion [08414], and the stones [068] of emptiness [0922].