Book of Isiah Chapter 14 Vs. 26

September 01, 2025

An Oracle Concerning Assyria

Isa. 14:26 This is the purpose that is purposed upon the whole earth: and this is the hand that is stretched out upon all the nations.

This...

זֹאת

zō’ṯ: A feminine pronoun meaning this one, this woman, this. It is the feminine form of zeh. It functions in various ways of which the most important are: alone it means this one, standing for a feminine noun (Gen. 2:23; 2Sam. 13:17); it refers to any act or event itself standing alone (Gen. 3:14; 20:5-6; 45:19); it stands next to a noun to clarify it, in apposition to it (Gen. 24:8); it can act as the verb is, are, was, were (Isa. 23:7; Ezk. 5:5); it is attached closely to other words as an adverb meaning this (Song 3:6; 6:10; 8:5), e.g., mah-zō’ṯ, means what is this? (Gen. 3:13; 12:18). It is used with prefixes attached: b^ezōṯ, with this (Gen. 34:15, 34:22; 1Sam. 11:2; Mal. 3:10); k^ezō’ṯ, as follows, like this (Gen. 45:23; Jdg. 13:23). It is used with a separate preposition, e.g., ‛alzō’ṯ, on this account (Amos 8:8; Mic. 1:8).

is the purpose...

עֵצָה

‛ēṣāh: A feminine noun meaning advice, a plan. It sometimes may suggest the idea of a plot (Neh. 4:15; 4:9; Pro. 21:30); of a judgment or decision (Jdg. 20:7; 2Sam. 16:20; Ezra 10:3, 10:8). The term occurs in a positive sense in association with wisdom and understanding (Job 12:13; Pro. 8:14; 12:15). Thus, the meaning of advice came from the sages of Israel and the astrologers of Babylon who were viewed as wise in their communities (Isa. 47:13; Jer. 18:18). Kings and would-be kings sought out advice but did not always have the discernment to choose the good (2Sam. 17:7, 17:14, 17:23; 1Kgs. 12:8, 12:13-14). This term is used quite often as a possession of God and the promised Messiah (Pro. 19:21; Isa. 5:19; 11:2; Jer. 32:19).

that is 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).

upon...

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, Psm. 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).

the whole...

כֹּל

kōl: A particle meaning each, every, all, everything, the whole, entire. It has an inclusive meaning of all or every one of something. Its exact meaning must be discerned from its usage in its context. Some representative samplings will help: With the definite article, it means the whole or everything of something (Ecc. 11:5); used before a definite noun, it expresses the whole of that noun, the whole earth (Gen. 9:19); whole people (Gen. 41:40). Used after a noun, it can refer to the whole or entirety of the preceding noun (2Sam. 2:9); before a plural noun, it usually means all, all the nations (Isa. 2:2); before a collective noun, it means all or every, all people (Gen. 7:21). Before a singular noun, it means every (Est. 3:8). Other nuances of its use can be discerned from studying its context closely.

earth:

אֶרֶץ

’ereṣ: A noun meaning the earth, land. It is used almost 2,500 times in the Old Testament. It refers to the whole earth under God's dominion (Gen. 1:1; 14:19; Exo. 9:29; Psm. 102:25,26; Pro. 8:31; Mic. 4:13). Since the earth was God's possession, He promised to give the land of Canaan to Abraham's descendants (Gen. 12:7; 15:7). The Promised Land was very important to Abraham's descendants and to the nation of Israel that possessed the land (Jos. 1:2, 1:4). Israel's identity was tied to the land because it signified the fulfillment of God's promise to Abraham. If the Israelites were disobedient, however, they would be cursed by losing the land (Lev. 26:32-34, 26:36, 26:38-39; Deu. 28:63-64; Jer. 7:7).

and this... see this above.

is the hand...

יָד

yāḏ, יַד אַבְשָׁלוֹם

yaḏ ’aḇšālôm: A feminine noun meaning hand, strength. This word frequently appears in the Old Testament with literal, figurative, and technical uses. Literally, it implies the hand of a human being (Lev. 14:28; Jer. 36:14) and occasionally the wrist (Gen. 38:28). Metaphorically, it signifies strength or power (Deu. 32:36; Isa. 37:27); authority or right of possession (Gen. 16:9; 2Chr. 13:16); location or direction (Num. 24:24; Psm. 141:6); the side of an object (1Sam. 4:18); a fractional portion of the whole (Gen. 47:24; Neh. 11:1). In a technical sense, the word is used to identify the upright supports for the bronze laver (1Kgs. 7:35-36); the tenons for the Tabernacle (Exo. 26:17); and an axle (1Kgs. 7:32-33).

that is stretched out...

נָטָה

nāṭāh: A verb meaning to stretch out, to extend; to pay attention. It is used often of simply extending or stretching out something: a hand, an arm is extended or a staff or javelin is pointed (Exo. 6:6; 7:5, 7:19; 9:22-23; 10:12-13, 10:21-22; Jos. 8:18). It indicates spreading sackcloth for mourning (2Sam. 21:10). The Lord extends His arm or hand to deliver His people (Exo. 6:6; Deu. 4:34; Jer. 32:21); or to bring judgments on them and the nations (Isa. 5:25; 23:11; Ezk. 6:14). The idiom, to stretch out one's hand against someone, means to act in a hostile manner toward that person (Job 15:25). It is used of setting up a tent or tabernacle, stretching it out (Gen. 12:8; 26:25; Exo. 33:7; 2Sam. 6:17; 16:22). The Lord has stretched out the sky, the firmament of the heavens (Jer. 10:12). It is used of God stretching out a plumb line in judgment (2Kgs. 21:13). It describes in its passive forms something stretched out, e.g., wings (Isa. 8:8), used figuratively. It is used figuratively of establishing a people, stretching out a tent (Jer. 10:12). It has the sense of turning something, inclining to: Balaam's ass turned aside (Num. 22:23); it is used of a person turning aside (2Sam. 2:19). It has the figurative sense of inclining one's heart and mind a certain way, of giving attention: of turning from being loyal (1Kgs. 2:28); turning from righteousness or justice (Exo. 23:2; 1Sam. 8:3); or preventing it (Pro. 18:5). It is used of turning one's heart (mind) in a certain direction (1Sam. 14:7); of being loyal (Jos. 24:23); it means to turn, to show love (ḥeseḏ) to someone (Ezra 7:28). It describes the apostasy of Solomon's heart turning after other gods and foreign women in his old age (1Kgs. 11:2, 11:4). It is used of iniquities and sin thrusting away, turning away the good benefits of God from His people (Jer. 5:25). Finally, there are those who turn aside, away, in context to twisted, crooked ways (Psm. 125:5).

upon... see above.

all...

כֹּל

kōl: A particle meaning each, every, all, everything, the whole, entire. It has an inclusive meaning of all or every one of something. Its exact meaning must be discerned from its usage in its context. Some representative samplings will help: With the definite article, it means the whole or everything of something (Ecc. 11:5); used before a definite noun, it expresses the whole of that noun, the whole earth (Gen. 9:19); whole people (Gen. 41:40). Used after a noun, it can refer to the whole or entirety of the preceding noun (2Sam. 2:9); before a plural noun, it usually means all, all the nations (Isa. 2:2); before a collective noun, it means all or every, all people (Gen. 7:21). Before a singular noun, it means every (Est. 3:8). Other nuances of its use can be discerned from studying its context closely.

the nations...

גּוֹי

gôy, גּוֹיִם

gôyim, הַגּוֹיִם

hāggôyim: A masculine noun meaning nation, people, Gentiles, country. The word is used to indicate a nation or nations in various contexts and settings: it especially indicates the offspring of Abraham that God made into a nation (Gen. 12:2) and thereby set the stage for Israel's appearance in history as a nation (Gen. 18:18; Psm. 106:5). Israel was to be a holy nation (Exo. 19:6). Even the descendants of Abraham that did not come from the seed of Isaac would develop into nations (Gen. 21:13). God can create a nation, even a holy nation like Israel, through the descendants of the person whom He chooses, as He nearly does in the case of Moses when Israel rebels (Exo. 32:10). Edom refers to Israel and Judah as two separate nations (Ezk. 35:10), but God planned for them to be united forever into one nation (Ezk. 37:22). Then they would become the head of the nations (Deu. 28:12). In this overall literary, theological, and historical context, it is clear that Israel would share common ancestors, and would have a sufficient increase in numbers to be considered a nation. It would have a common place of habitation and a common origin, not only in flesh and blood, but in their religious heritage. It would share a common history, culture, society, religious worship, and purposes for the present and the future.

This noun is used to mean nations other than Israel as well; pagan, Gentile, or heathen nations (Exo. 9:24; 34:10; Ezk. 5:6-8), for all the earth and all the nations belong to God (cf. Exo. 19:5). Israel was to keep herself from the false religions, unclean practices, and views of these nations (Ezra 6:21). In the plural, the noun may indicate the generic humankind (Isa. 42:6). In a few instances, the word refers to a group of people rather than to a nation (2Kgs. 6:18; Psm. 43:1; Isa. 26:2), although the exact translation is difficult in these cases.

The word is used in a figurative sense to refer to animals or insects, such as in Joel 1:6 where it depicts locusts. 

Book of Isaiah