Book of Isaiah Chapter 14 Vs. 24

August 24, 2025

An Oracle Concerning Assyria

Isa. 14:24 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:

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).

hath sworn,...

שָׁבַע

šaḇa‛: A verb meaning to swear, to take an oath, to make to swear an oath. In the passive reflexive stem, the verb means to swear, to take an oath; Abimelech and Phicol asked Abraham to swear his kindness and integrity to them and their descendants (Gen. 21:23; Jdg. 21:1; 2Sam. 21:2). The Lord swears by Himself, since there is nothing greater to swear by. God swore to multiply and bless Abraham's descendants (Gen. 22:16; Jer. 22:5). God also swore an oath to Abraham personally (Gen. 24:7; Exo. 13:11). God swore by His holiness to lead Israel into captivity (Amos 4:2).

In the causative stem, the verb means to make, to cause someone to take an oath: Abraham made his servant swear an oath to get Isaac a wife from Abraham's own people (Gen. 24:37). A wife suspected of adultery was forced to take an oath affirming the proposed curse on her if she were found guilty (Num. 5:21). Saul had ordered the people to take an oath not to eat honey or food while they were engaged in battle with the Philistines (1Sam. 14:27; 1Kgs. 18:10). In this stem, the word can mean to charge someone or to adjure that person. David's men adjured him not to go into battle with them again (2Sam. 21:17; 1Kgs. 22:16). The land of Canaan became the Promised Land the Lord gave to His people based on His oath. He brought them into the land as He had promised by oath to their fathers (Exo. 13:5; Deu. 1:8, 1:35; 6:10; Jos. 1:6; Jdg. 2:1; Jer. 11:5).

saying,...

אָמַר

’āmar: A verb meaning to say. It is translated in various ways depending on the context. It is almost always followed by a quotation. In addition to vocal speech, the word refers to thought as internal speech (2Sam. 13:32; Est. 6:6). Further, it also refers to what is being communicated by a person's actions along with his words (Exo. 2:14; 2Ch. 28:13).

Surely,...

אִם

’im: A particle meaning when, if, whenever. This word introduces conditional sentences capable of being fulfilled regularly, both in legal and everyday settings (Gen. 18:3; 43:4; Exo. 22:2,1; 1Sam. 14:9-10). Some conditions introduced cannot be fulfilled (Gen. 13:16; Num. 22:18). It introduces wishes meaning if only (Psm. 81:8,9; 95:7; 139:19). It is found in oaths (Num. 14:8; 1Sam. 3:17); in some cases, it means not, or used with lô’, it means indeed, surely (Psm. 89:35,36; Isa. 5:9). In a few cases, ’im introduces questions (Gen. 17:17; Jos. 5:13; Jdg. 5:8, KJV; 1Kgs. 1:27) which are direct or indirect (Gen. 18:21; Exo. 22:7,6). It introduces concessive clauses meaning although or even if (Jer. 15:1). Finally, it combines with other particles or conjunctions: kî ’im means unless, rather; ’im lô’ means if not but rather (Gen. 24:38); biltı̄y ’im means except, except if; raq ’im means only if. When ’im is followed with another ’im in close proximity, it means whether . . . or (Exo. 19:13; Deu. 18:3). It can serve as a prohibition used with the future or imperfect form of the verb (Song 2:7).

לֹא

lō’, לוֹא

lô’, לֹה

lōh: An adverb meaning no, not. The term is primarily utilized as an ordinary negation, as in Genesis 3:4: "You will not surely die" (NIV cf. Jdg. 14:4; Psm. 16:10). Often it is used to express an unconditional prohibition, thus having the force of an imperative: "You shall not (= do not ever) steal"(Exo. 20:15 NIV; cf. Jdg. 13:5). Frequently, it functions as an absolute in answer to a question (Job 23:6; Zec. 4:5). The word is also employed in questions to denote that an affirmative answer is expected (2Kgs. 5:26; Jon. 4:11). When it is prefixed to a noun or adjective, it negates that word, making it have an opposite or contrary meaning (e.g., god becomes non-god; strong becomes weak; cf. Deu. 32:21; Pro. 30:25). When prefixed by the preposition b^e, meaning in or by, the combined term carries the temporal meaning of beyond or before (Lev. 15:25); the meaning without is also not uncommon for this combination (Job 8:11). A prefixed preposition l^e, meaning to or for, gives the term the meaning of without (2Chr. 15:3) or as though not (Job 39:16). Occasionally, the word suggests the meaning not only, on account of the context (Deu. 5:3).

as...

אֲשֶׁר

’^ašer: This word functions as (a) a relative pronoun meaning which, who, that or (b) a conjunction meaning that, because, so that, as, so that. The use of the word is determined by its function in the sentence in which it is used. Its basic usage: (a) a relative pronoun (Gen. 21:2; Deu. 1:22; Isa. 5:28; Hos. 3:1); a relative pronoun with a preposition prefixed (Gen. 21:17; Exo. 5:11; 33:12); or with nouns placed before ’^ašer in the construct or "of" state, e.g., Gen. 39:20, "The place where the king's prisoners were confined."

I have thought,...

דָּמָה

dāmāh: A verb meaning to be like, to compare, to resemble; to use parables, to plan, to think. It can be used in the sense of to make oneself like someone or something: the king of Babylon aspired to make himself like the Most High God (Isa. 14:14). It is used to compare things or persons: to compare oneself to something (Psa_102:6 [7]); to compare God to something (Isa_40:18, Isa. 40:25; 46:5) and therefore indicates the use of parables in teaching, etc. (Hos. 12:10,11), especially in specific similes (Song 1:9; 2:9, 2:17; 7:7,8; 8:14). Its meaning extends to forming an idea or planning something (Num. 33:56; Jdg. 20:5; 2Sam. 21:5; Psm. 48:9,10; 50:21).

so...

כֵּן

kēn: A word that is used either as an adverb or adjective, depending on the context of the sentence. The word is derived from the verb meaning to stand upright or to establish. As an adjective, it means correct, according to an established standard (Num. 27:7); upright and honest (Gen. 42:11); it is used as a statement of general agreement (Gen. 44:10; Jos. 2:21). As an adverb, it is usually translated as "thus" or "so" but conveys quality (Est. 4:16; Job 9:35; Nam. 1:12); quantity (Jdg. 21:14); cause and effect (Jdg. 10:13; Isa. 5:24); or time (Neh. 2:16).

shall it come to pass;...

הָיָה

hāyāh: A verb meaning to exist, to be, to become, to happen, to come to pass, to be done. It is used over 3,500 times in the Old Testament. In the simple stem, the verb often means to become, to take place, to happen. It indicates that something has occurred or come about, such as events that have turned out a certain way (1Sam. 4:16); something has happened to someone, such as Moses (Exo. 32:1, 32:23; 2Kgs. 7:20); or something has occurred just as God said it would (Gen. 1:7, 1:9). Often a special Hebrew construction using the imperfect form of the verb asserts that something came to pass (cf. Gen. 1:7, 1:9). Less often, the construction is used with the perfect form of the verb to refer to something coming to pass in the future (Isa. 7:18, 7:21; Hos. 2:16).

The verb is used to describe something that comes into being or arises. For instance, a great cry arose in Egypt when the firstborn were killed in the tenth plague (Exo. 12:30; cf. Gen. 9:16; Mic. 7:4); and when God commanded light to appear, and it did (Gen. 1:3). It is used to join the subject and verb as in Gen. 1:2 where the earth was desolate and void, or to say Adam and Eve were naked (Gen. 2:25). With certain prepositions, it can mean to follow or to be in favor of someone (Psm. 124:1-2). The verb is used with a variety of other words, normally prepositions, to express subtle differences in meaning, such as to be located somewhere (Exo. 1:5); to serve or function as something (e.g., gods [Exo. 20:3]); to become something or as something, as when a person becomes a living being (Gen. 2:7); to be with or by someone (Deu. 22:2); to be or come on someone or something (e.g., the fear of humans on the beasts [Gen. 9:2]); to express the idea of better than or a comparison (Ezk. 15:2), as in the idea of too small (Exo. 12:4).

and as... see as above.

I have purposed,...

יָעַץ

yā‛aṣ: A verb meaning to advise, to consult, to counsel, to be advised, to deliberate, to conspire, to take counsel. Jethro, Moses' father-in-law, advised Moses about how to judge the people of Israel (Exo. 18:19); and wise men, such as Hushai and Ahithophel, served as counselors to kings and other important people (2Sam. 17:15; 1Kgs. 12:9); as did prophets (Jer. 38:15). Many counselors help ensure that plans will succeed (Pro. 15:22); God counseled His servants (Psm. 16:7); the coming ruler of Israel will be the "Wonderful Counselor" (Isa. 9:6,5). The verb also means to decide, to make plans or decisions. These plans can be for or against someone or something with God or a human as a subject of the sentence (Isa. 7:5; 14:24; Jer. 49:20; Hab. 2:10), but God's plans will never fail (Isa. 14:24).

In the passive, this verb means to permit oneself to be counseled-wisdom is gained by a person who acts in this manner (Pro. 13:10; cf. Pro. 1:5). More often, this stem expresses a reciprocal sense: Rehoboam consulted together with the elders (1Kgs. 12:6); and the enemies of the psalmist conspired against him (Psm. 71:10). In the reflexive stem, it means to take counsel against as when the Lord's enemies conspired against His people (Psm. 83:3,4).

so shall it...

הִיא

hiy’, הוּא

hû’: A pronoun appearing in masculine and feminine forms, he, she, it. Its major uses are as follows: as the third person independent pronoun meaning he, she, it, they (Gen. 3:15, 3:20; 13:1; 37:2; Jdg. 11:1); as a demonstrative pronoun meaning that is, there is (Gen. 2:11-13; Lev. 10:3; Deu. 30:20); as an emphatic word to emphasize a subject (Gen. 2:14). Placed in front of a noun, it gives precision (Exo. 12:42); used with a pronoun, it indicates identity, ’^anî hû, it is I (Isa. 52:6). Used after a noun in agreement with the noun, it is a demonstrative adjective meaning that, e.g., that man (Job 1:1). It serves to tie two things together as the verb is, are (Lam. 1:18). It is combined with other words to form names, such as ’^elîyhû(’), He is my God.

Stand...

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).

Book of Isaiah