Book of Isaiah Chapter 14 Vs. 22

July 25, 2025

Israel's Remnant Taunts Babylon 

Isa 14:22 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.

For I will rise up...

קוּם

qûm: A verb meaning to arise, to stand, to stand up. The basic meaning of this word is the physical action of rising up (Gen. 19:33, 19:35; Ruth 3:14); or the resultant end of that action, standing (Jos. 7:12-13). However, a myriad of derived and figurative meanings for this term have developed. It can designate the following attributes: to show honor and respect (Gen. 27:19; Exo. 33:10; Num. 23:18); to move (Exo. 10:23); to recover (Exo. 21:19); to belong (Lev. 25:30); to cost (Lev. 27:14, 27:17); to be valid (Num. 30:5); to appear (Deu. 13:1,2); to follow (Deu. 29:22,21); to be hostile (Jdg. 9:18); to endure (1Sam. 13:14); to replace (1Kgs. 8:20). The word can also mean to ratify (Ruth 4:7); to obligate (Est. 9:21, 9:27, 9:31); to establish or strengthen (Psm. 119:28); to fulfill (Ezk. 13:6). In the causative form, it means to provide (Gen. 38:8; 2Sam. 12:11); to rouse (Gen. 49:9); to perform (Deu. 9:5); to revive (Ruth 4:5, 4:10); to keep one's word (1Sam. 3:12); to erect (1Kgs. 7:21); to appoint (1Kgs. 11:14); to be victorious (Psm. 89:43,44); to bring to silence (Psm. 107:29).

against...

עַל

‛al: A preposition meaning upon, over, against, by, to, for. The various nuances of this preposition are wide-ranging, and the context determines its exact meaning and usage. Here are some basics: on, upon (Gen. 1:11, 1:26; Exo. 20:12; 2Sam. 4:7); in front of (Gen. 18:8; Exo. 27:21); to, unto plus mî, "to whom" (Jer. 6:10); with zô’ṯ or kēn following, it means because of, therefore with respect to, concerning (Gen. 20:3; Ruth 4:7); as or according to (Psm. 110:4); besides or over against (Exo. 20:3); to come on (one's) heart, means to come to mind, to think of (Jer. 3:16); to add to, in addition to (yāsap̱ ‛al) (Gen. 28:9; 31:50; Deu. 19:9); it has the sense of with, met with (Exo. 3:18). Other phrases include: k^e‛al-ḵōl, according to all (Isa. 63:7); from upon, upon, e.g., a camel (Gen. 2:5; 19:24; 24:64); ‛al-b^elî, that . . . not (Gen. 31:20); ‛al-’^ašer, because (Exo. 32:35). It is used to indicate God's provincial care, His hand on (‛al) someone (Neh. 2:8); and to indicate a burden on someone (Exo. 5:8; 21:22; Job 7:20; Psm. 42:6; Isa. 1:14). It indicates the thing one speaks about or is concerned with when used with verbs of speaking, hearing (Jdg. 9:3; Jer. 16:3). It has the sense of eminence or exaltation, above (Deu. 26:19; Psm. 57:5,6, 57:11,12). It indicates what one exercises authority over (Isa. 22:15). It is used in the idiom, to fall asleep, sleep falls on someone (Gen. 2:21; 15:12); and of the activity of the mind setting on (‛al) something (2Sam. 14:1; Jer. 22:17; Mal. 3:13). It is used of an army attacking against (‛al) a foe (Gen. 34:25; Deu. 19:11; Amos 7:9).

them, saith...

נְאֻם

n^e’um: A masculine noun introducing an oracle, an utterance; a prophetic citing of God's speech. It is used as an introduction to various utterances and means thus says the Lord, utterance of the Lord, etc. (Isa. 14:22; 56:8; Ezk. 16:58; Hos. 2:13.15; Joel 2:12; Amos 2:11; Oba. 1:4). It is used outside of the prophetic books in the form usually, n^e’um-yhwh, utterance of the Lord (Gen. 22:16; Num. 14:28; 24:3-4, 24:15-16; 1Sam. 2:30, etc.). It is used of the utterances of people, but they were probably in a prophetic state, such as David (2Sam. 23:1). It is used of the voice of conscience in Psm. 36:1,2 when sin is committed. The word occurs often at the end, less often in the middle, and once at the beginning of these utterances (Isa. 54:17; 56:8; Amos 3:10).

the Lord...

יְהוָֹה

y^ehōwāh: A noun meaning God. The word refers to the proper name of the God of Israel, particularly the name by which He revealed Himself to Moses (Exo. 6:2-3). The divine name has traditionally not been pronounced, primarily out of respect for its sacredness (cf. Exo. 20:7; Deu. 28:58). Until the Renaissance, it was written without vowels in the Hebrew text of the Old Testament, being rendered as YHWH. However, since that time, the vowels of another word, ’^aḏōnāy, have been supplied in hopes of reconstructing the pronunciation. Although the exact derivation of the name is uncertain, most scholars agree that its primary meaning should be understood in the context of God's existence, namely, that He is the "I AM THAT I AM" (Exo. 3:14), the One who was, who is, and who always will be (cf. Rev. 11:17). Older translations of the Bible and many newer ones employ the practice of rendering the divine name in capital letters, so as to distinguish it from other Hebrew words. It is most often rendered as LORD (Gen. 4:1; Deu. 6:18; Psm. 18:31,32; Jer. 33:2; Jon. 1:9) but also as GOD (Gen. 6:5; 2Sam. 12:22) or JEHOVAH (Psm. 83:18, 19; Isa. 26:4). The frequent appearance of this name in relation to God's redemptive work underscores its tremendous importance (Lev. 26:45; Psm. 19:14,15). Also, it is sometimes compounded with another word to describe the character of the Lord in greater detail (see Gen. 22:14; Exo. 17:15; Jdg. 6:24).

of hosts,...

צָבָא

ṣāḇā’: A masculine noun meaning service, servants. It may apply to military service (Num. 1:3; 1Sam. 17:55); hard, difficult service (Job 7:1; Isa. 40:2); or divine service (Num. 4:3; 8:24-25; Psm. 68:11,12). The angels and the heavens alike are in divine service and therefore come under this term (Gen. 2:1; 1Kgs. 22:19; Jer. 33:22; cf. Luke 2:13). Over half of its nearly five hundred uses come in the phrase, the Lord [or God] of hosts. The phrase is absent from the first five book of the Bible. But frequently in the Prophets, the phrase introduces a divine declaration. At least once the hosts (always plural) in this expression are identified as human armies, but elsewhere they most likely refer to angelic forces (Jos. 5:13-15; 1Sam. 17:55; Psm. 103:21; Isa. 1:9). The title the LORD of hosts was often translated in the Septuagint as the LORD of powers or the LORD Almighty (Psm. 24:10; Zec. 4:6). On other occasions, the Hebrew word for hosts was transliterated into Greek (1Sam. 1:3, 1:11). This Greek form of the Hebrew word shows up twice in the New Testament, once in a quotation from Isaiah (cf. Rom. 9:29; Jas. 5:4).

and cut off...

כָּרַת

kāraṯ: A verb meaning to cut off, to cut down, to make a covenant. This word can mean literally to cut something down or off, as grapes (Num. 13:23-24); or branches (Jdg. 9:48-49). It can also be used figuratively, as with people (Jer. 11:19; 50:16). Another important use of this word is to make a covenant (lit., to cut a covenant), perhaps deriving from the practice of cutting an animal in two in the covenant ceremony. God made a covenant with Abraham (Gen. 15:18); Abraham made one with Abimelech (Gen. 21:27). Finally, this word can also mean to destroy, as in Micah's prophecy (Mic. 5:10).

from Babylon...

בָּבֶל

bāḇel: A proper noun designating Babel or Babylon, a name meaning "confession" and the name of the foreign power most often mentioned in the Old Testament, Babylon. Its beginnings go back to Nimrod, "a mighty warrior" and hunter but also a founder of cities and city-states (Gen. 10:8-12). At Babel the languages of the world became mixed and separated (Gen. 11:9), and there great towers (ziggurats) were built to approach the gods as humankind deemed necessary. God stopped the building of these "towers of hubris" (Gen. 11:5-8), where humankind tried to gather together as one (Gen. 11:1-2). It was a part of the Assyrian Empire for a while (2Kgs. 17:24, 17:30). The neo-Babylonian Empire, founded by Nabopolassar (626 B.C.) is often mentioned in the prophets (Isa. Jer., Ezk., Dan., Mic., Zec.). Its greatest king, Nebuchadnezzar, ruled nearly 43 years and is the topic of much of the Book of Daniel (Dan. 1:1; 2, 3, 4). The Babylonians under Nebuchadnezzar destroyed Jerusalem and took Judah into exile in 587/6 B.C. (2Kgs. 25:1-28; Jer. 52:3-34). Isaiah the prophet especially denounced the idolatry of Babylon (Isa 40-66). Israel was exiled in 587/6 to Babylon for seventy years in fulfillment of both the prophet Moses' and Jeremiah's prophecies (Deu. 28; Jer. 25:1-14). They returned in 538 B.C. under Cyrus, king of Persia (2Chr. 36:20-23; Ezra 1:1-3; Zec. 2:7,11).

the name,...

שֵׁם

šēm: A masculine noun meaning a name, fame. It is what specifically identifies a person or anything: God's name, "I am who I am" (Exo. 3:15); or the name Yahweh, LORD, which is in small capital letters in English (Psm. 5:11,12); a person's name (Gen. 3:20); names of animals (Gen. 2:19). To make a name for oneself means to attain a renowned reputation (Gen. 11:4; 2Sam. 8:13); as when God made Abraham's name great (Gen. 12:2). To become famous is to have one's name spread through the land (Ezk. 16:14). To have a good name is to have a good character, a good reputation (Ecc. 7:1). The expression the name (haššem) refers to the Lord, Yahweh. The Lord's name means to be blessed, praised (Job 1:21). A name may serve as a memorial or monument (Isa. 55:13). The phrase yaḏ wašem means a remembrance, a memorial (Isa. 56:5) and serves today in modern Israel as the name of a museum built to remember the victims of the Holocaust or Shoah. The names of other gods were forbidden in Israel, i.e., the recognition of them (Exo. 23:13; Jos. 23:7). Israel's God was to be called on to act according to His revealed name (Isa. 48:9; Jer. 14:7, 14:21; Ezk. 20:9, 20:14). To continue the name of a man, a family line gave him a kind of ongoing life in his sons (Deu. 25:7; 2Sam. 8:13).

and remnant,...

שְׁאָר

š^e’ār: A masculine noun meaning a remnant, a remainder, the rest. The term plays an important role in the development of the remnant theme concerning God's people. This theme is interwoven throughout Scripture, and a variety of words were employed to convey the idea (cf. Isa. 10:20, 10:21-22; 11:11, 11:16). However, this term is not limited to the designation of the remnant of God's people. For instance, it was also employed to denote the remnant of other nations: Assyria (Isa. 10:19); Babylon (Isa. 14:22); Moab (Isa. 16:14); Aram (Isa. 17:3); Kedar (Isa. 21:17). Moreover, the word was always utilized as a collective, never referring to a single individual (cf. 1Chr. 16:41; Ezra 3:8; 4:3, 4:7; Est. 9:16; Zep. 1:4). See also the verb šā’ar, from which this noun is derived, and its corresponding feminine cognate š^e’ēriyṯ.

and son,...

נִין

niyn: A masculine noun indicating an offspring, a son. It refers to the descendants of persons, their posterity (Gen. 21:23). The wicked are said to have no offspring (Job 18:19). It indicates the survivors of a group of people, e.g., Babylon (Isa. 14:22).

and nephew,...

נֶכֶד

neḵeḏ: A masculine noun referring to descendants. It refers to the posterity and later offspring from a person or family (Gen. 21:23). The offspring of the wicked was often cut off, according to Bildad (Job 18:19). It is similar to survivors when used of a nation, e.g., Babylon (Isa. 14:22).

saith... see above.

the Lord... see above.

Book of Isaiah