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■ 이사야 14장
1. 여호와께서 야곱을 긍휼히 여기시며 이스라엘을 다시 택하여 자기 고토에 두시리니 나그네 된 자가 야곱 족속에게 가입되어 그들과 연합할 것이며
For the Lord will have mercy on Jacob , and will yet choose Israel , and set them in their own land : and the strangers shall be joined with them, and they shall cleave to the house of Jacob .
2. 민족들이 그들을 데리고 그들의 본토에 돌아오리니 이스라엘 족속이 어호와의 땅에서 그들을 얻어 노비를 삼겠고 전에 자기를 사로잡던 자를 사로잡고 자기를 압제하던 자를 주관하리라
And the people shall take them, and bring them to their place : and the house of Israel shall possess them in the land of the Lord for servants and handmaids : and they shall take them captives , whose captives they were; and they shall rule over their oppressors .
3. 여호와께서 너를 슬픔과 곤고와 및 너의 수고하는 고역에서 놓으시고 안식을 주시는 날에
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 ,
4. 너는 바벨론 왕에 대하여 이 노래를 지어 이르기를 학대하던 자가 어찌 그리 그쳤으며 강포한 성이 어찌 그리 폐하였는고
That thou shalt take up this proverb against the king of Babylon , and say , How hath the oppressor ceased ! the golden city ceased !
5. 여호와께서 악인의 몽둥이와 패권자의 홀을 꺾으셨도다
The Lord hath broken the staff of the wicked , and the sceptre of the rulers .
6. 그들이 분내어 여러 민족을 치되 치기를 마지 아니하였고 노하여 열방을 억압하여도 그 억압을 막을 자 없었더니
He who smote the people in wrath with a continual stroke , he that ruled the nations in anger , is persecuted , and none hindereth .
7. 이제는 온 땅이 평안하고 정온하니 무리가 소리질러 노래하는도다
The whole earth is at rest , and is quiet : they break forth into singing .
8. 향나무와 레바논 백향목도 너로 인하여 기뻐하여 이르기를 네가 넘어뜨리웠은즉 올라와서 우리를 작벌할 자 없다 하는도다
Yea, the fir trees rejoice at thee, and the cedars of Lebanon , saying, Since thou art laid down , no feller is come up against us.
9. 아래의 음부가 너로 인하여 소동하여 너의 옴을 영접하되 그것이 세상에서의 모든 영웅을 너로 인하여 동하게 하며 열방의 모든 왕으로 그 보좌에서 일어서게 하므로
Hell from beneath is moved for thee to meet thee at thy coming : it stirreth up the dead for thee, even all the chief ones of the earth ; it hath raised up from their thrones all the kings of the nations .
10. 그들은 다 네게 말하여 이르기를 너도 우리 같이 연약하게 되었느냐 너도 우리 같이 되었느냐 하리로다
All they shall speak and say unto thee, Art thou also become weak as we? art thou become like unto us?
11. 네 영화가 음부에 떨어졌음이여 너의 비파 소리까지로다 구더기가 네 아래 깔림이여 지렁이가 너를 덮었도다
Thy pomp is brought down to the grave , and the noise of thy viols : the worm is spread under thee, and the worms cover thee.
12. 너 아침의 아들 계명성이여 어찌 그리 하늘에서 떨어졌으며 너 열국을 엎은 자여 어찌 그리 땅에 찍혔는고
How art thou fallen from heaven , O Lucifer , son of the morning ! how art thou cut down to the ground , which didst weaken the nations !
13. 네가 네 마음에 이르기를 내가 하늘에 올라 하나님의 뭇별 위에 나의 보좌를 높이리라 내가 북극 집회의 산 위에 좌정하리라
For thou hast said in thine heart , I will ascend into heaven , I will exalt my throne above the stars of God : I will sit also upon the mount of the congregation , in the sides of the north :
14. 가장 높은 구름에 올라 지극히 높은 자와 비기리라 하도다
I will ascend above the heights of the clouds ; I will be like the most High .
15. 그러나 이제 네가 음부 곧 구덩이의 맨 밑에 빠치우리로다
Yet thou shalt be brought down to hell , to the sides of the pit .
16. 너를 보는 자가 주목하여 너를 자세히 살펴 보며 말하기를 이 사람이 땅을 진동시키며 열국을 경동시키며
They that see thee shall narrowly look upon thee, and consider thee, saying, Is this the man that made the earth to tremble , that did shake kingdoms ;
17. 세계를 황무케 하며 성읍을 파괴하며 사로잡힌 자를 그 집으로 놓아 보내지 않던 자가 아니뇨 하리로다
That made the world as a wilderness , and destroyed the cities thereof; that opened not the house of his prisoners ?
18. 열방의 왕들은 모두 각각 자기 집에서 영광 중에 자건마는
All the kings of the nations , even all of them, lie in glory , every one in his own house .
19. 오직 너는 자기 무덤에서 내어쫓겼으니 가증한 나무가지 같고 칼에 찔려 돌구덩이에 빠진 주검에 둘러싸였으니 밟힌 시체와 같도다
But thou art cast out of thy grave like an abominable branch , and as the raiment of those that are slain , thrust through with a sword , that go down to the stones of the pit ; as a carcase trodden under feet .
20. 네가 자기 땅을 망케 하였고 자기 백성을 죽였으므로 그들과 일반으로 안장함을 얻지 못하나니 악을 행하는 자의 후손은 영영히 이름이 나지 못하리로다
Thou shalt not be joined with them in burial , because thou hast destroyed thy land , and slain thy people : the seed of evildoers shall never be renowned .
21. 너희는 그들의 열조의 죄악을 인하여 그 자손 도륙하기를 예비하여 그들로 일어나 땅을 취하여 세상에 성읍을 충만케 하지 못하게 하라
Prepare slaughter for his children for the iniquity of their fathers ; that they do not rise , nor possess the land , nor fill the face of the world with cities .
22. 만군의 여호와께서 말씀하시되 내가 일어나 그들을 쳐서 그 이름과 남은 자와 아들과 후손을 바벨론에서 끊으리라 나 여호와의 말이니라
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 .
23. 내가 또 그것으로 고슴도치의 굴혈과 물웅덩이가 되게 하고 또 멸망의 비로 소제하리라 나 만군의 여호와의 말이니라
I will also make it a possession for the bittern , and pools of water : and I will sweep it with the besom of destruction , saith the Lord of hosts .
24. 만군의 여호와께서 맹세하여 가라사대 나의 생각한 것이 반드시 되며 나의 경영한 것이 반드시 이루리라
The Lord of hosts hath sworn , saying , Surely as I have thought , so shall it come to pass; and as I have purposed , so shall it stand :
25. 내가 앗수르 사람을 나의 땅에서 파하며 나의 산에서 발아래 밟으리니 그 때에 그의 멍에가 이스라엘에게서 떠나고 그의 짐이 그들의 어깨에서 벗어질 것이라
That I will break the Assyrian in my land , and upon my mountains tread him under foot : then shall his yoke depart from off them, and his burden depart from off their shoulders .
26. 이것이 온 세계를 향하여 정한 경영이며 이것이 열방을 향하여 편 손이라 하셨나니
This is the purpose that is purposed upon the whole earth : and this is the hand that is stretched out upon all the nations .
27. 만군의 여호와께서 경영하셨은즉 누가 능히 그것을 폐하며 그 손을 펴셨은즉 누가 능히 그것을 돌이키랴
For the Lord of hosts hath purposed , and who shall disannul it? and his hand is stretched out , and who shall turn it back ?
28. 아하스 왕의 죽던 해에 받은 경고라
In the year that king Ahaz died was this burden .
29. 블레셋 온 땅이여 너를 치던 막대기가 부러졌다고 기뻐하지 말라 뱀의 뿌리에서는 독사가 나겠고 그 열매는 나는 불뱀이 되리라
Rejoice not thou, whole Palestina , because the rod of him that smote thee is broken : for out of the serpent’s root shall come forth a cockatrice , and his fruit shall be a fiery flying serpent .
30. 가난한 자의 장자는 먹겠고 빈핍한 자는 평안히 누우려니와 내가 너의 뿌리를 기근으로 죽일 것이요 너의 남은 자는 살륙을 당하리라
And the firstborn of the poor shall feed , and the needy shall lie down in safety : and I will kill thy root with famine , and he shall slay thy remnant .
31. 성문이여 슬피 울지어다 성읍이여 부르짖을지어다 너 블레셋이여 다 소멸되게 되었도다 대저 연기가 북방에서 오는데 그 항오를 떨어져 행하는 자 없느니라
Howl , O gate ; cry , O city ; thou, whole Palestina , art dissolved : for there shall come from the north a smoke , and none shall be alone in his appointed times .
32. 그 나라 사신들에게 어떻게 대답하겠느냐 여호와께서 시온을 세우셨으니 그의 백성의 곤고한 자들이 그 안에서 피난하리라 할 것이니라
What shall one then answer the messengers of the nation ? That the Lord hath founded Zion , and the poor of his people shall trust in it.
■ 주석 보기
【사14:1 JFB】사14:1-3. The Certainty of Deliverance from Babylon.
사14:4-23. The Jews' Triumphal Song Thereat.
"It moves in lengthened elegiac measure like a song of lamentation for the dead, and is full of lofty scorn" [Herder].
사14:24-27. Confirmation of This by the Hereforetold Destruction of the Assyrians under Sennacherib;
a pledge to assure the captives in Babylon that He who, with such ease, overthrew the Assyrian, could likewise effect His purpose as to Babylon. The Babylonian king, the subject of this prediction, is Belshazzar, as representative of the kingdom (단5:1-31).
1. choose—"set His choice upon." A deliberate predilection [Horsley]. Their restoration is grounded on their election (see 시102:13-22).
strangers—proselytes (에8:17; 행2:10; 17:4, 17). Tacitus, a heathen [Histories, 5.5], attests the fact of numbers of the Gentiles having become Jews in his time. An earnest of the future effect on the heathen world of the Jews' spiritual restoration (사60:4, 5, 10; 미5:7; Z전14:16; 롬11:12).
【사14:1 CWC】[JUDGMENT ON THE GENTILE NATIONS]
This is a long lesson to read, but the study put upon it need not be proportioned to its length. There is a sameness in the chapters, and their contents are not unlike what we reviewed in the preceding lesson. Note the names of the nations and their contiguity to God's chosen people. They have come in contact with their history again and again, for which reason they are singled out for special mention. It will be well here to review what was said about these Gentile nations in the "Introduction to the Prophetic Scriptures." Seven nations are named, a perfect number, indicating Gentilism as a whole, construed as the enemy of Israel. In their order we have Babylon (cc. 13-14); Moab (cc. 15-16); Syria (17); Ethiopia (18); Egypt (19, 20); Medo-Persia (21, 22); Tyre {21).
Then follows a picture of judgment in which all the nations seem to be included; but following the judgments on the Gentile nations, Judah is seen redeemed from her iniquity, delivered from her tribulations, and restored to her land (cc. 25-27). This whole section of the book, therefore, is on an enlarged scale, that which has been set before us several times.
For the purpose of the present study, therefore, and as a matter of convenience, these discourses might be grouped as one -- climaxing, as in the other instances, in the ultimate triumph of the chosen people.
This idea, however, involves one of two things: Either these nations typify Gentile dominion in the earth at the end of this age, or else they themselves will be revived as nations with reference to the judgments of that day.
The evidence for their revival, however, is not apparent except in one case, that of Babylon (cc. 13, 14). The chapters referring to the overthrow of Babylon by the Medes and Persians, seem not to have been fulfilled in that event, except in part; from which the conclusion is gathered that a later and completer fulfillment is in store. There are corresponding passages in other prophets indicating this, and the book of Revelation (c. 18) seems almost to require it.
There are at least nine features of prophecy in these chapters not fulfilled in the earlier overthrow of Babylon referred to: The whole land was not then destroyed (13:5); the Day of the Lord did not then come (v. 6); the physical phenomena were not then seen (v. 10); the city itself was not then destroyed as Sodom, for the Persian victory was without blood, and the scepter passed gently into their hands. Moreover, the land still yields a princely income to its Turkish rulers, and a city and a village exist on the site of Babylon (vv. 19-22); the Lord did not then visit Jacob with rest, nor has He done so as yet (14:1-3); the king of Babylon therein minutely described, has not yet arisen, and seems to point to a greater and more august being than the world has ever seen (4:22); the Assyrian was not then trodden down in the land of Judah, nor was the yoke then removed from her (v. 25); finally, the divine purpose on the whole earth was not then fulfilled (v. 26).
【사14:1 MHCC】 The destruction of Babylon, and the death of its proud monarch. (사14:1-23) Assurance of the destruction of Assyria. (사14:24-27) The destruction of the Philistines. (사14:28-32)
사14:1-23 The whole plan of Divine Providence is arranged with a view to the good of the people of God. A settlement in the land of promise is of God's mercy. Let the church receive those whom God receives. God's people, wherever their lot is cast, should endeavour to recommend religion by a right and winning conversation. Those that would not be reconciled to them, should be humbled by them. This may be applied to the success of the gospel, when those were brought to obey it who had opposed it. God himself undertakes to work a blessed change. They shall have rest from their sorrow and fear, the sense of their present burdens, and the dread of worse. Babylon abounded in riches. The king of Babylon having the absolute command of so much wealth, by the help of it ruled the nations. This refers especially to the people of the Jews; and it filled up the measure of the king of Babylon's sins. Tyrants sacrifice their true interest to their lusts and passions. It is gracious ambition to covet to be like the Most Holy, for he has said, Be ye holy, for I am holy; but it is sinful ambition to aim to be like the Most High, for he has said, He who exalts himself shall be abased. The devil thus drew our first parents to sin. Utter ruin should be brought upon him. Those that will not cease to sin, God will make to cease. He should be slain, and go down to the grave; this is the common fate of tyrants. True glory, that is, true grace, will go up with the soul to heaven, but vain pomp will go down with the body to the grave; there is an end of it. To be denied burial, if for righteousness' sake, may be rejoiced in, 마5:12. But if the just punishment of sin, it denotes that impenitent sinners shall rise to everlasting shame and contempt. Many triumphs should be in his fall. God will reckon with those that disturb the peace of mankind. The receiving the king of Babylon into the regions of the dead, shows there is a world of spirits, to which the souls of men remove at death. And that souls have converse with each other, though we have none with them; and that death and hell will be death and hell indeed, to all who fall unholy, from the height of this world's pomps, and the fulness of its pleasures. Learn from all this, that the seed of evil-doers shall never be renowned. The royal city is to be ruined and forsaken. Thus the utter destruction of the New Testament Babylon is illustrated, 계18:2. When a people will not be made clean with the besom of reformation, what can they expect but to be swept off the face of the earth with the besom of destruction?
사14:24-27 Let those that make themselves a yoke and a burden to God's people, see what they are to expect. Let those that are the called according to God's purpose, comfort themselves, that whatever God has purposed, it shall stand. The Lord of hosts has purposed to break the Assyrian's yoke; his hand is stretched out to execute this purpose; who has power to turn it back? By such dispensations of providence, the Almighty shows in the most convincing manner, that sin is hateful in his sight.
사14:28-32 Assurance is given of the destruction of the Philistines and their power, by famine and war. Hezekiah would be more terrible to them than Uzziah had been. Instead of rejoicing, there would be lamentation, for the whole land would be ruined. Such destruction will come upon the proud and rebellious, but the Lord founded Zion for a refuge to poor sinners, who flee from the wrath to come, and trust in his mercy through Christ Jesus. Let us tell all around of our comforts and security, and exhort them to seek the same refuge and salvation.
【사14:2 JFB】2. the people—of Babylon, primarily. Of the whole Gentile world ultimately (사49:22; 66:20; 60:9).
their place—Judea (스1:1-6).
possess—receive in possession.
captives—not by physical, but by moral might; the force of love, and regard to Israel's God (사60:14).
【사14:3 JFB】3. rest—(사28:12; 겔28:25, 26).
【사14:4 JFB】사14:4-8. A Chorus of Jews Express Their Joyful Surprise at Babylon's Downfall.
The whole earth rejoices; the cedars of Lebanon taunt him.
4. proverb—The Orientals, having few books, embodied their thoughts in weighty, figurative, briefly expressed gnomes. Here a taunting song of triumph (미2:4; 합2:6).
the king—the ideal representative of Babylon; perhaps Belshazzar (단5:1-31). The mystical Babylon is ultimately meant.
golden city—rather, "the exactress of gold" [Maurer]. But the old translators read differently in the Hebrew, "oppression," which the parallelism favors (compare 사3:5).
【사14:5 JFB】5. staff—not the scepter (시2:9), but the staff with which one strikes others, as he is speaking of more tyrants than one (사9:4; 10:24; 14:29) [Maurer].
rulers—tyrants, as the parallelism "the wicked" proves (compare see on 사13:2).
【사14:6 JFB】6. people—the peoples subjected to Babylon.
is persecuted—the Hebrew is rather, active, "which persecuted them, without any to hinder him" [Vulgate,Jerome, and Horsley].
【사14:7 JFB】7. they—the once subject nations of the whole earth. Houbigant places the stop after "fir trees" (사14:8), "The very fir trees break forth," &c. But the parallelism is better in English Version.
【사14:8 JFB】8. the fir trees—now left undisturbed. Probably a kind of evergreen.
rejoice at thee—(시96:12). At thy fall (시35:19, 24).
no feller—as formerly, when thou wast in power (사10:34; 37:24).
【사14:9 JFB】사14:9-11. 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 (Z전10:3). The idea of wickedness on a gigantic scale is included (겔34:17; 마25:32, 33). Magee derives "Rephaim" (English Version, "the dead") from a Hebrew root, "to resolve into first elements"; so "the deceased" (사26:14) "ghosts" (잠21:16). These being magnified by the imagination of the living into gigantic stature, gave their name to giants in general (창6:4; 14:5; 겔32:18, 21). "Rephaim," translated in the Septuagint, "giants" (compare see on 욥26:5, 6). 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.
【사14:10 JFB】10. They taunt him and derive from his calamity consolation under their own (겔31:16).
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 사14:11.
【사14:11 JFB】11. "Pomp" and music, the accompaniment of Babylon's former feastings (사5:12; 24:8), give place to the corruption and the stillness of the grave (겔32:27).
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.
【사14:12 JFB】사14:12-15. 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 (계22:16), "the bright and morning star," and therefore hereafter to be assumed by Antichrist. Gesenius, however, renders the Hebrew here as in 겔21:12; Z전11:2, "howl."
weaken—"prostrate"; as in 출17:13, "discomfit."
【사14:13 JFB】13. above … God—In 단8:10, "stars" express earthly potentates. "The stars" are often also used to express heavenly principalities (욥38:7).
mount of the congregation—the place of solemn meeting between God and His people in the temple at Jerusalem. In 단11:37, and 살후2:4, 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 (시48:2). However, the parallelism supports the notion that the Babylonian king expresses himself according to his own, and not Jewish opinions (so in 사10:10) 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 욥23:9; 욥37:22) [Maurer, Septuagint, Syriac].
【사14:14 JFB】14. clouds—rather, "the cloud," singular. Perhaps there is a reference to the cloud, the symbol of the divine presence (사4:5; 출13:21). So this tallies with 살후2:4, "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, 계17:4, 5, represents Antichrist as seated in Babylon, to which city, literal and spiritual, Isaiah refers here.
【사14:15 JFB】15. to hell—to Sheol (사14:6), thou who hast said, "I will ascend into heaven" (마11:23).
sides of the pit—antithetical to the "sides of the north" (사14:13). Thus the reference is to the sides of the sepulcher round which the dead were arranged in niches. But Maurer here, as in 사14:13, translates, "the extreme," or innermost parts of the sepulchre: as in 겔32:23 (compare 삼상24:3).
【사14:16 JFB】사14:16-20. 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 BelieveTheir Senses that It Is He.
16. narrowly look—to be certain they are not mistaken.
consider—"meditate upon" [Horsley].
【사14:17 JFB】17. opened not … house … prisoners—But Maurer, as Margin, "Did not let his captives loose homewards."
【사14:18 JFB】18. All—that is, This is the usual practice.
in glory—in a grand mausoleum.
house—that is, "sepulchre," as in 전12:5; "grave" (사14:19). To be excluded from the family sepulcher was a mark of infamy (사34:3; 렘22:19; 왕상13:22; 대하21:20; 24:25; 28:27).
【사14:19 JFB】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 욥7:5, "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."
【사14:20 JFB】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].
【사14:21 JFB】사14:21-23. 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 (출20:5).
rise—to occupy the places of their fathers.
fill … with cities—Maurer translates, "enemies," as the Hebrew means in 삼상28:16; 시139:20; 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.
【사14:22 JFB】22. against them—the family of the king of Babylon.
name—all the male representatives, so that the name shall become extinct (사56:5; 룻4:5).
remnant—all that is left of them. The dynasty shall cease (단5:28-31). Compare as to Babylon in general, 렘51:62.
【사14:23 JFB】23. bittern—rather, "the hedgehog" [Maurer and Gesenius]. Strabo (16:1) states that enormous hedgehogs were found in the islands of the Euphrates.
pools—owing to Cyrus turning the waters of the Euphrates over the country.
besom—sweep-net [Maurer], (왕상14:10; 왕하21:13).
【사14:24 JFB】사14:24-27. A Fragment as to the Destruction of the Assyrians under Sennacherib.
This would comfort the Jews when captives in Babylon, being a pledge that God, who had by that time fulfilled the promise concerning Sennacherib (though now still future), would also fulfil His promise as to destroying Babylon, Judah's enemy.
24. In this verse the Lord's thought (purpose) stands in antithesis to the Assyrians' thoughts (사10:7). (See 사46:10, 11; 삼상15:29; 말3:6).
【사14:25 JFB】25. That—My purpose, namely, "that."
break … yoke—(사10:27).
my mountains—Sennacherib's army was destroyed on the mountains near Jerusalem (사10:33, 34). God regarded Judah as peculiarly His.
【사14:26 JFB】26. This is … purpose … whole earth—A hint that the prophecy embraces the present world of all ages in its scope, of which the purpose concerning Babylon and Assyria, the then representatives of the world power, is but a part.
hand … stretched out upon—namely, in punishment (사5:25).
【사14:27 JFB】27. (단4:35).
【사14:28 JFB】사14:28-32. Prophecy against Philistia.
To comfort the Jews, lest they should fear that people; not in order to call the Philistines to repentance, since the prophecy was probably never circulated among them. They had been subdued by Uzziah or Azariah (대하26:6); but in the reign of Ahaz (대하28:18), they took several towns in south Judea. Now Isaiah denounces their final subjugation by Hezekiah.
28. In … year … Ahaz died—726 B.C. Probably it was in this year that the Philistines threw off the yoke put on them by Uzziah.
【사14:29 JFB】29. Palestina—literally, "the land of sojourners."
rod … broken—The yoke imposed by Uzziah (대하26:6) was thrown off under Ahaz (대하28:18).
serpent's root—the stock of Jesse (사11:1). Uzziah was doubtless regarded by the Philistines as a biting "serpent." But though the effects of his bite have been got rid of, a more deadly viper, or "cockatrice" (literally, "viper's offspring," as Philistia would regard him), namely, Hezekiah awaits you (왕하18:8).
【사14:30 JFB】30. first-born of … poor—Hebraism, for the most abject poor; the first-born being the foremost of the family. Compare "first-born of death" (욥18:13), for the most fatal death. The Jews, heretofore exposed to Philistine invasions and alarms, shall be in safety. Compare 시72:4, "Children of the needy," expressing those "needy in condition."
feed—image from a flock feeding in safety.
root—radical destruction.
He shall slay—Jehovah shall. The change of person, "He" after "I," is a common Hebraism.
【사14:31 JFB】31. gate—that is, ye who throng the gate; the chief place of concourse in a city.
from … north—Judea, north and east of Palestine.
smoke—from the signal-fire, whereby a hostile army was called together; the Jews' signal-fire is meant here, the "pillar of cloud and fire," (출13:21; 느9:19); or else from the region devastated by fire [Maurer]. Gesenius less probably refers it to the cloud of dust raised by the invading army.
none … alone … in … appointed times—Rather, "There shall not be a straggler among his (the enemy's) levies." The Jewish host shall advance on Palestine in close array; none shall fall back or lag from weariness (사5:26, 27), [Lowth]. Maurer thinks the Hebrew will not bear the rendering "levies" or "armies." He translates, "There is not one (of the Philistine watch guards) who will remain alone (exposed to the enemy) at his post," through fright. On "alone," compare 시102:7; 호8:9.
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