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Selected Verse: Isaiah 14:3 - Strong Concordance

Verse	Translation	Text
Isa 14:3	Strong Concordance	And it shall come to pass in the day [03117] that the LORD [03068] shall give thee rest [05117] from thy sorrow [06090], and from thy fear [07267], and from the hard [07186] bondage [05656] wherein thou wast made to serve [05647],
	King James	And it shall come to pass in the day that the LORD shall give thee rest from thy sorrow, and from thy fear, and from the hard bondage wherein thou wast made to serve,

Summary Of Commentaries Associated With The Selected Verse

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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]
rest-- (Isa 28:12; Eze 28:25-26). The whole earth rejoices; the cedars of Lebanon taunt him.

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

rest-- (Isa 28:12; Eze 28:25-26).

The whole earth rejoices; the cedars of Lebanon taunt him.

Notes on the Bible, by Albert Barnes, [1834]
And it shall come to pass - That is, then thou shalt take up a taunting song against the king of Babylon Isa 14:4. That the Lord shall give thee rest - (compare Isa 38:12). The nature of this predicted rest, is more fully described in Eze 28:25-26. From thy sorrow - The long pain of thy captivity in Babylon. And from thy fear - Hebrew, 'Trembling.' That is, the apprehension of the ills to which they were continually exposed. Trembling is usually one effect of fear. And from thy hard bondage - The severe and galling servitude of seventy years.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The song of the redeemed is a song concerning the fall of the king of Babel. Isa 14:3, Isa 14:4. Instead of the hiphil hinniach (to let down) of Isa 14:1, we have here, as in the original passage, Deu 25:19, the form hēniach, which is commonly used in the sense of quieting, or procuring rest. עצב is trouble which plagues (as עמל is trouble which oppresses), and rōgez restlessness which wears out with anxious care (Job 3:26, cf., Eze 12:18). The assimilated min before the two words is pronounced mĭ, with a weak reduplication, instead of mē, as elsewhere, before ח, ה, and even before ר (Sa1 23:28; Sa2 18:16). In the relative clause עבּד־בך אשר, אשר is not the Hebrew casus adverb. answering to the Latin ablative qu servo te usi sunt; not do בך ... אשר belong to one another in the sense of quo, as in Deu 21:3, qu (vitul); but it is regarded as an acc. obj. according to Exo 1:14 and Lev 25:39, qu'on t'a fait servir, as in Num 32:5, qu'on donne la terre (Luzzatto). When delivered from such a yoke of bondage, Israel would raise a mâshâl. According to its primary and general meaning, mâshâl signifies figurative language, and hence poetry generally, more especially that kind of proverbial poetry which loves the emblematical, and, in fact, any artistic composition that is piquant in its character; so that the idea of what is satirical or defiant may easily be associated with it, as in the passage before us. The words are addressed to the Israel of the future in the Israel of the present, as in Isa 12:1. The former would then sing, and say as follows. "How hath the oppressor ceased! The place of torture ceased! Jehovah hath broken the rod of the wicked, the ruler's staff, which cmote nations in wrath with strokes without ceasing subjugated nations wrathfully with hunting than nevers stays." Not one of the early translators ever thought of deriving the hap. leg. madhebâh from the Aramaean dehab (gold), as Vitringa, Aurivillius, and Rosenmller have done. The former have all translated the word as if it were marhēbâh (haughty, violent treatment), as corrected by J. D. Michaelis, Doederlein, Knobel, and others. But we may arrive at the same result without altering a single letter, if we take דּאב as equivalent to דּהב, דּוּב, to melt or pine away, whether we go back to the kal or to the hiphil of the verb, and regard the Mem as used in a material or local sense. We understand it, according to madmenah (dunghill) in Isa 25:10, as denoting the place where they were reduced to pining away, i.e., as applied to Babylon as the house of servitude where Israel had been wearied to death. The tyrant's sceptre, mentioned in Isa 14:5, is the Chaldean world-power regarded as concentrated in the king of Babel (cf., shēbet in Num 24:17). This tyrant's sceptre smote nations with incessant blows and hunting: maccath is construed with macceh, the derivative of the same verb; and murdâph, a hophal noun (as in Isa 9:1; Isa 29:3), with rodeh, which is kindred in meaning. Doederlein's conjecture (mirdath), which has been adopted by most modern commentators, is quite unnecessary. Unceasing continuance is expressed first of all with bilti, which is used as a preposition, and followed by sârâh, a participial noun like câlâh, and then with b'li, which is construed with the finite verb as in Gen 31:20; Job 41:18; for b'li châsâk is an attributive clause: with a hunting which did not restrain itself, did not stop, and therefore did not spare. Nor is it only Israel and other subjugated nations that now breathe again.

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

The song of the redeemed is a song concerning the fall of the king of Babel. Isa 14:3, Isa 14:4. Instead of the hiphil hinniach (to let down) of Isa 14:1, we have here, as in the original passage, Deu 25:19, the form hēniach, which is commonly used in the sense of quieting, or procuring rest. עצב is trouble which plagues (as עמל is trouble which oppresses), and rōgez restlessness which wears out with anxious care (Job 3:26, cf., Eze 12:18). The assimilated min before the two words is pronounced mĭ, with a weak reduplication, instead of mē, as elsewhere, before ח, ה, and even before ר (Sa1 23:28; Sa2 18:16). In the relative clause עבּד־בך אשר, אשר is not the Hebrew casus adverb. answering to the Latin ablative qu servo te usi sunt; not do בך ... אשר belong to one another in the sense of quo, as in Deu 21:3, qu (vitul); but it is regarded as an acc. obj. according to Exo 1:14 and Lev 25:39, qu'on t'a fait servir, as in Num 32:5, qu'on donne la terre (Luzzatto). When delivered from such a yoke of bondage, Israel would raise a mâshâl. According to its primary and general meaning, mâshâl signifies figurative language, and hence poetry generally, more especially that kind of proverbial poetry which loves the emblematical, and, in fact, any artistic composition that is piquant in its character; so that the idea of what is satirical or defiant may easily be associated with it, as in the passage before us.

The words are addressed to the Israel of the future in the Israel of the present, as in Isa 12:1. The former would then sing, and say as follows. "How hath the oppressor ceased! The place of torture ceased! Jehovah hath broken the rod of the wicked, the ruler's staff, which cmote nations in wrath with strokes without ceasing subjugated nations wrathfully with hunting than nevers stays." Not one of the early translators ever thought of deriving the hap. leg. madhebâh from the Aramaean dehab (gold), as Vitringa, Aurivillius, and Rosenmller have done. The former have all translated the word as if it were marhēbâh (haughty, violent treatment), as corrected by J. D. Michaelis, Doederlein, Knobel, and others. But we may arrive at the same result without altering a single letter, if we take דּאב as equivalent to דּהב, דּוּב, to melt or pine away, whether we go back to the kal or to the hiphil of the verb, and regard the Mem as used in a material or local sense. We understand it, according to madmenah (dunghill) in Isa 25:10, as denoting the place where they were reduced to pining away, i.e., as applied to Babylon as the house of servitude where Israel had been wearied to death. The tyrant's sceptre, mentioned in Isa 14:5, is the Chaldean world-power regarded as concentrated in the king of Babel (cf., shēbet in Num 24:17). This tyrant's sceptre smote nations with incessant blows and hunting: maccath is construed with macceh, the derivative of the same verb; and murdâph, a hophal noun (as in Isa 9:1; Isa 29:3), with rodeh, which is kindred in meaning. Doederlein's conjecture (mirdath), which has been adopted by most modern commentators, is quite unnecessary. Unceasing continuance is expressed first of all with bilti, which is used as a preposition, and followed by sârâh, a participial noun like câlâh, and then with b'li, which is construed with the finite verb as in Gen 31:20; Job 41:18; for b'li châsâk is an attributive clause: with a hunting which did not restrain itself, did not stop, and therefore did not spare. Nor is it only Israel and other subjugated nations that now breathe again.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
In the day "In that day" - ביום ההוא bayom hahu. The word ההוא hahu is added in two MSS. of Kennicott's, and was in the copies from which the Septuagint and Vulgate translated: εν τῃ ἡμερᾳ εκεινῃ, in die illa, (ᾑ αναπαυσει, MS. Pachom. adding ה), in that day. This is a matter of no great consequence: however, it restores the text to the common form, almost constantly used on such occasions; and is one among many instances of a word apparently lost out of the printed copies.

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²⁵ Thus saith [0559] the Lord [0136] GOD [03069]; When I shall have gathered [06908] the house [01004] of Israel [03478] from the people [05971] among whom they are scattered [06327], and shall be sanctified [06942] in them in the sight [05869] of the heathen [01471], then shall they dwell [03427] in their land [0127] that I have given [05414] to my servant [05650] Jacob [03290].
²⁶ And they shall dwell [03427] safely [0983] therein, and shall build [01129] houses [01004], and plant [05193] vineyards [03754]; yea, they shall dwell [03427] with confidence [0983], when I have executed [06213] judgments [08201] upon all those that despise [07590] them round about [05439] them; and they shall know [03045] that I am the LORD [03068] their God [0430].

¹² To whom he said [0559], This is the rest [04496] wherewith ye may cause the weary [05889] to rest [05117]; and this is the refreshing [04774]: yet they would [014] not hear [08085].

¹² Mine age [01755] is departed [05265], and is removed [01540] from me as a shepherd's [07473] tent [0168]: I have cut off [07088] like a weaver [0707] my life [02416]: he will cut me off [01214] with pining sickness [01803]: from day [03117] even to night [03915] wilt thou make an end [07999] of me.

⁴ That thou shalt take up [05375] this proverb [04912] against the king [04428] of Babylon [0894], and say [0559], How hath the oppressor [05065] ceased [07673] ! the golden city [04062] ceased [07673] !

¹⁸ By his neesings [05846] a light [0216] doth shine [01984], and his eyes [05869] are like the eyelids [06079] of the morning [07837].

²⁰ And Jacob [03290] stole away [01589] unawares [03820] to Laban [03837] the Syrian [0761], in that [05921] he told [05046] him not [01097] that he fled [01272].

³ And I will camp [02583] against thee round about [01754], and will lay siege [06696] against thee with a mount [04674], and I will raise [06965] forts [04694] against thee.

¹ Nevertheless the dimness [04155] shall not be such as was in her vexation [04164], when [06256] at the first [07223] he lightly afflicted [07043] the land [0776] of Zebulun [02074] and the land [0776] of Naphtali [05321], and afterward [0314] did more grievously afflict [03513] her by the way [01870] of the sea [03220], beyond [05676] Jordan [03383], in Galilee [01551] of the nations [01471].

¹⁷ I shall see [07200] him, but not now: I shall behold [07789] him, but not nigh [07138]: there shall come [01869] a Star [03556] out of Jacob [03290], and a Sceptre [07626] shall rise [06965] out of Israel [03478], and shall smite [04272] the corners [06285] of Moab [04124], and destroy [06979] all the children [01121] of Sheth [08352] [08351].

⁵ The LORD [03068] hath broken [07665] the staff [04294] of the wicked [07563], and the sceptre [07626] of the rulers [04910].

¹⁰ For in this mountain [02022] shall the hand [03027] of the LORD [03068] rest [05117], and Moab [04124] shall be trodden down [01758] under him, even as straw [04963] is trodden down [01758] for the dunghill [01119] [04087] [04325].

¹ And in that day [03117] thou shalt say [0559], O LORD [03068], I will praise [03034] thee: though thou wast angry [0599] with me, thine anger [0639] is turned away [07725], and thou comfortedst [05162] me.

⁵ Wherefore, said [0559] they, if we have found [04672] grace [02580] in thy sight [05869], let this land [0776] be given [05414] unto thy servants [05650] for a possession [0272], and bring us not over [05674] Jordan [03383].

³⁹ And if thy brother [0251] that dwelleth by thee be waxen poor [04134], and be sold [04376] unto thee; thou shalt not compel [05647] him to serve [05656] as a bondservant [05650]:

¹⁴ And they made [04843] their lives [02416] bitter [04843] with hard [07186] bondage [05656], in morter [02563], and in brick [03843], and in all manner of service [05656] in the field [07704]: all their service [05656], wherein they made them serve [05647], was with rigour [06531].

³ And it shall be, that the city [05892] which is next [07138] unto the slain man [02491], even the elders [02205] of that city [05892] shall take [03947] an heifer [01241] [05697], which hath not been wrought with [05647], and which hath not drawn [04900] in the yoke [05923];

¹⁶ And Joab [03097] blew [08628] the trumpet [07782], and the people [05971] returned [07725] from pursuing [07291] after [0310] Israel [03478]: for Joab [03097] held back [02820] the people [05971].

²⁸ Wherefore Saul [07586] returned [07725] from pursuing [07291] after [0310] David [01732], and went [03212] against [07125] the Philistines [06430]: therefore they called [07121] that place [04725] Selahammahlekoth [05555].

¹⁸ Son [01121] of man [0120], eat [0398] thy bread [03899] with quaking [07494], and drink [08354] thy water [04325] with trembling [07269] and with carefulness [01674];

²⁶ I was not in safety [07951], neither had I rest [08252], neither was I quiet [05117]; yet trouble [07267] came [0935].

¹⁹ Therefore it shall be, when the LORD [03068] thy God [0430] hath given thee rest [05117] from all thine enemies [0341] round about [05439], in the land [0776] which the LORD [03068] thy God [0430] giveth [05414] thee for an inheritance [05159] to possess [03423] it, that thou shalt blot out [04229] the remembrance [02143] of Amalek [06002] from under heaven [08064]; thou shalt not forget [07911] it.

¹ For the LORD [03068] will have mercy [07355] on Jacob [03290], and will yet choose [0977] Israel [03478], and set [03240] them in their own land [0127]: and the strangers [01616] shall be joined [03867] with them, and they shall cleave [05596] to the house [01004] of Jacob [03290].

³ And it shall come to pass in the day [03117] that the LORD [03068] shall give thee rest [05117] from thy sorrow [06090], and from thy fear [07267], and from the hard [07186] bondage [05656] wherein thou wast made to serve [05647],