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Isaiah 14:24 [study!]

American Standard Version (ASV 1901) [2]
— Jehovah 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:
King James Version (KJV 1769)
— 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:
New American Standard Bible (NASB ©1995)
— The LORD of hosts has sworn saying, “Surely, just as I have intended so it has happened, and just as I have planned so it will stand,
Webster's Revision of the KJB (WEB 1833)
— 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.
Darby's Translation (DBY 1890)
— Jehovah of hosts hath sworn saying, Assuredly as I have thought, so shall it come to pass; and as I have purposed, it shall stand:
Rotherham's Emphasized Bible (EBR 1902)
— Yahweh of hosts, hath sworn, saying,—Surely, as I intended, so, hath it come to pass, And, as I purposed, the same, shall stand:—
Young's Literal Translation (YLT 1898)
— Sworn hath Jehovah of Hosts, saying, 'As I thought—so hath it not been? And as I counselled—it standeth;
Douay-Rheims Challoner Revision (DR 1750)
— The Lord of hosts hath sworn, saying: Surely as I have thought, so shall it be: and as I have purposed,
Original King James Bible (AV 1611) [2]
— The LORD of hostes hath sworne, saying; Surely as I haue thought, so shall it come to passe; and as I haue purposed, so shall it stand:
Brenton Greek Septuagint (LXX, Restored Names)
— Thus saith the Lord of hosts, As I have said, so it shall be: and as I have purposed, so [the matter] shall remain:
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— Yahweh Tzevaoth hath sworn, saying, Surely as I have thought, so shall it come to pass; and as I have purposed, [so] shall it stand:

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
Yhw יָהוֶה 3068
{3068} Prime
From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God.
Xv צְבָאוֹת 6635
{6635} Prime
From H6633; a mass of persons (or figurative things), especially regularly organized for war (an army); by implication a campaign, literally or figuratively (specifically hardship, worship).
hath sworn, 7650
{7650} Prime
A primitive root; properly to be complete, but used only as a denominative from H7651; to seven oneself, that is, swear (as if by repeating a declaration seven times).
<8738> Grammar
Stem - Niphal (See H8833)
Mood - Perfect (See H8816)
Count - 1429
saying, 559
{0559} Prime
A primitive root; to say (used with great latitude).
<8800> Grammar
Stem - Qal (See H8851)
Mood - Infinitive (See H8812)
Count - 4888
Surely x518
(0518) Complement
A primitive particle; used very widely as demonstrative, lo!; interrogitive, whether?; or conditional, if, although; also Oh that!, when; hence as a negative, not.
(3808) Complement
lo; a primitive particle; not (the simple or abstract negation); by implication no; often used with other particles.
as x834
(0834) Complement
A primitive relative pronoun (of every gender and number); who, which, what, that; also (as adverb and conjunction) when, where, how, because, in order that, etc.
I have thought, 1819
{1819} Prime
A primitive root; to compare; by implication to resemble, liken, consider.
<8765> Grammar
Stem - Piel (See H8840)
Mood - Perfect (See H8816)
Count - 2121
so x3651
(3651) Complement
From H3559; properly set upright; hence (figuratively as adjective) just; but usually (as adverb or conjugation) rightly or so (in various applications to manner, time and relation; often with other particles).
shall it come to pass; x1961
(1961) Complement
A primitive root (compare H1933); to exist, that is, be or become, come to pass (always emphatic, and not a mere copula or auxiliary).
and as x834
(0834) Complement
A primitive relative pronoun (of every gender and number); who, which, what, that; also (as adverb and conjunction) when, where, how, because, in order that, etc.
I have purposed, 3289
{3289} Prime
A primitive root; to advise; reflexively to deliberate or resolve.
<8804> Grammar
Stem - Qal (See H8851)
Mood - Perfect (See H8816)
Count - 12562
[so] shall it x1931
(1931) Complement
The second form is the feminine beyond the Pentateuch; a primitive word, the third person pronoun singular, he (she or it); only expressed when emphatic or without a verb; also (intensively) self, or (especially with the article) the same; sometimes (as demonstrative) this or that; occasionally (instead of copula) as or are.
stand: 6965
{6965} Prime
A primitive root; to rise (in various applications, literally, figuratively, intensively and causatively).
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
Jamieson-Fausset-Brown Commentary

Isaiah 14:24

_ _ Isaiah 14:24-27. 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 (Daniel 5:1-31).

_ _ Isaiah 14:24-27. 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.

_ _ In this verse the Lord’s thought (purpose) stands in antithesis to the Assyrians’ thoughts (Isaiah 10:7). (See Isaiah 46:10, Isaiah 46:11; 1 Samuel 15:29; Malachi 3:6).

Matthew Henry's Commentary

Isaiah 14:24-32

_ _ The destruction of Babylon and the Chaldean empire was a thing at a great distance; the empire had not risen to any considerable height when its fall was here foretold: it was almost 200 years from this prediction of Babylon's fall to the accomplishment of it. Now the people to whom Isaiah prophesied might ask, “What is this to us, or what shall we be the better for it, and what assurance shall we have of it?” To both questions he answers in these verses, by a prediction of the ruin both of the Assyrians and of the Philistines, the present enemies that infested them, which they should shortly be eye-witnesses of and have benefit by. These would be a present comfort to them, and a pledge of future deliverance, for the confirming of the faith of their posterity. God is to his people the same to day that he was yesterday and will be hereafter; and he will for ever be the same that he has been and is. Here is,

_ _ I. Assurance given of the destruction of the Assyrians (Isaiah 14:25): I will break the Assyrian in my land. Sennacherib brought a very formidable army into the land of Judah, but there God broke it, broke all his regiments by the sword of a destroying angel. Note, Those who wrongfully invade God's land shall find that it is at their peril: and those who with unhallowed feet trample upon his holy mountains shall themselves there be trodden under foot. God undertakes to do this himself, his people having no might against the great company that came against them: “I will break the Assyrian; let me alone to do it who have angels, hosts of angels, at command.” Now the breaking of the power of the Assyrian would be the breaking of the yoke from off the neck of God's people: His burden shall depart from off their shoulders, the burden of quartering that vast army and paying contribution; therefore the Assyrian must be broken, that Judah and Jerusalem may be eased. Let those that make themselves a yoke and a burden to God's people see what they are to expect. Now, 1. This prophecy is here ratified and confirmed by an oath (Isaiah 14:24): The Lord of hosts hath sworn, that he might show the immutability of his counsel, and that his people may have strong consolation, Hebrews 6:17, Hebrews 6:18. What is here said of this particular intention is true of all God's purposes: As I have thought, so shall it come to pass; for he is in one mind, and who can turn him? Nor is he ever put upon new counsels, or obliged to take new measures, as men often are when things occur which they did not foresee. Let those who are the called according to God's purpose comfort themselves with this, that, as God has purposed, so shall it stand, and on that their stability depends. 2. The breaking of the Assyrian power is made a specimen of what God would do with all the powers of the nations that were engaged against him and his church (Isaiah 14:26): This is the purpose that is purposed upon the whole earth (the whole world, so the Septuagint), all the inhabitants of the earth (so the Chaldee), not only upon the Assyrian empire (which was then reckoned to be in a manner all the world, as afterwards the Roman empire was, Luke 2:1, and with it many nations fell that had dependence upon it), but upon all those states and potentates that should at any time attack his land, his mountains. The fate of the Assyrian shall be theirs; they shall soon find that they meddle to their own hurt. Jerusalem, as it was to the Assyrians, will be to all people a burdensome stone; all that burden themselves with it shall infallibly be cut to pieces by it, Zechariah 12:3, Zechariah 12:6. The same hand of power and justice that is now to be stretched out against the Assyrian for invading the people of God shall be stretched out upon all the nations that do likewise. It is still true, and will ever be so, Cursed is he that curses God's Israel, Numbers 24:9. God will be an enemy to his people's enemies, Exodus 23:22. 3. All the powers on earth are defied to change God's counsel (Isaiah 14:27): “The Lord of hosts has purposed to break the Assyrian's yoke, and every rod of the wicked laid upon the lot of the righteous; and who shall disannul this purpose? Who can persuade him to recall it, or find out a plea to evade it? His hand is stretched out to execute this purpose; and who has power enough to turn it back or to stay the course of his judgments?”

_ _ II. Assurance is likewise given of the destruction of the Philistines and their power. This burden, this prophecy, that lay as a load upon them, to sink their state, came in the year that king Ahaz died, which was the first year of Hezekiah's reign, Isaiah 14:28. When a good king came in the room of a bad one then this acceptable message was sent among them. When we reform, then, and not till then, we may look for good news from heaven. Now here we have, 1. A rebuke to the Philistines for triumphing in the death of king Uzziah. He had been as a serpent to them (Isaiah 14:29), had bitten them, had smitten them, had brought them very low, 2 Chronicles 26:6. He warred against the Philistines, broke down their walls, and built cities among them. But when Uzziah died, or rather abdicated, it was told with joy in Gath and published in the streets of Ashkelon. It is inhuman thus to rejoice in our neighbour's fall. But let them not be secure; for though when Uzziah was dead they made reprisals upon Ahaz, and took many of the cities of Judah (2 Chronicles 28:18), yet out of the root of Uzziah should come a cockatrice, a more formidable enemy than Uzziah was, even Hezekiah, the fruit of whose government should be to them a fiery flying serpent, for he should fall upon them with incredible swiftness and fury: we find he did so. 2 Kings 18:8, He smote the Philistines even to Gaza. Note, If God remove one useful instrument in the midst of his usefulness, he can, and will, raise up others to carry on and complete the same work that they were employed in and left unfinished. 2. A prophecy of the destruction of the Philistines by famine and war. (1.) By famine, Isaiah 14:30. “When the people of God, whom the Philistines has wasted, and distressed, and impoverished, shall enjoy plenty again,” and the first-born of their poor shall feed (the poorest among them shall have food convenient), then, as for the Philistines, God will kill their root with famine. That which was their strength, and with which they thought themselves established as the tree is by the root, shall be starved and dried up by degrees, as those die that die by famine; and thus he shall slay the remnant: those that escape from one destruction are but reserved for another; and, when there are but a few left, those few shall at length be cut off, for God will make a full end. (2.) By war. When the needy of God's people shall lie down in safety, not terrified with the alarms of war, but delighting in the songs of peace, then every gate and every city of the Philistines shall be howling and crying (Isaiah 14:31), and there shall be a total dissolution of their state; for from Judea, which lay north of the Philistines, there shall come a smoke (a vast army raising a great dust, a smoke that shall be the indication of a devouring fire at hand), and none of all that army shall be alone in his appointed times; none shall straggle or be missing when they are to engage; but they shall all be vigorous and unanimous in attacking the common enemy, when the time appointed for the doing of it comes. None of them shall decline the public service, as, in Deborah's time, Reuben abode among the sheepfolds and Asher on the sea-shore, Judges 5:16, Judges 5:17. When God has work to do he will wonderfully endow and dispose men for it.

_ _ III. The good use that should be made of all these events for the encouragement of the people of God (Isaiah 14:32): What shall one then answer the messengers of the nations?

_ _ 1. This implies, (1.) That the great things God does for his people are, and cannot but be, taken notice of by their neighbours; those among the heathen make remarks upon them, Psalms 126:2. (2.) That messengers will be sent to enquire concerning them. Jacob and Israel had long been a people distinguished from all others and dignified with uncommon favours; and therefore some for good-will, others for ill-will, and all for curiosity, are inquisitive concerning them. (3.) That it concerns us always to be ready to give a reason of the hope that we have in the providence of God, as well as in his grace, in answer to every one that asks it, with meekness and fear, 1 Peter 3:15. And we need go no further than the sacred truths of God's word for a reason; for God, in all he does, is fulfilling the scripture. (4.) The issue of God's dealings with his people shall be so clearly and manifestly glorious that any one, every one, shall be able to give an account of them to those that enquire concerning them. Now,

_ _ 2. The answer which is to be given to the messengers of the nations is, (1.) That God is and will be a faithful friend to his church and people, and will secure and advance their interests. Tell them that the Lord has founded Zion. This gives an account both of the work itself that is done and of the reason of it. What is God doing in the world, and what is he designing in all the revolutions of states and kingdoms, in the ruin of some nations and the rise of others? He is, in all this, founding Zion; he is aiming at the advancement of his church's interests; and what he aims at he will accomplish. The messengers of the nations, when they sent to enquire concerning Hezekiah's successes against the Philistines, expected to learn by what politics, counsels, and arts of war he carried his point; but they are told that these successes were not owing to any thing of that nature, but to the care God took of his church and the interest he had in it. The Lord has founded Zion, and therefore the Philistines must fall. (2.) That his church has and will have a dependence upon him: The poor of his people shall trust in it, his poor people who have lately been brought very low, even the poorest of them; they more than others, for they have nothing else to trust to, Zephaniah 3:12, Zephaniah 3:13. The poor receive the gospel, Matthew 11:5. They shall trust to this, to this great truth, that the Lord has founded Zion; on this they shall build their hopes, and not on an arm of flesh. This ought to give us abundant satisfaction as to public affairs, that however it may go with particular persons, parties, and interests, the church, having God himself for its founder and Christ the rock for its foundation, cannot but stand firm. The poor of his people shall betake themselves to it (so some read it), shall join themselves to his church and embark in its interests; they shall concur with God in his designs to establish his people, and shall wind up all on the same plan, and make all their little concerns and projects bend to that. Those that take God's people for their people must be willing to take their lot with them and cast in their lot among them. Let the messengers of the nations know that the poor Israelites, who trust in God, having, like Zion, their foundation in the holy mountains (Psalms 87:1), are like Zion, which cannot be removed, but abides for ever (Psalms 125:1.), and therefore they will not fear what man can do unto them.

John Wesley's Explanatory Notes

Isaiah 14:24

Saying — This verse does not only concern Babylon's destruction, but also the overthrow of Sennacherib and the Assyrian host, which was a pledge of the destruction of the city and empire of Babylon.

Geneva Bible Translation Notes

[[no comment]]

Cross-Reference Topical ResearchStrong's Concordance

Exodus 17:16 For he said, Because the LORD hath sworn [that] the LORD [will have] war with Amalek from generation to generation.
Psalms 110:4 The LORD hath sworn, and will not repent, Thou [art] a priest for ever after the order of Melchizedek.
Jeremiah 44:26 Therefore hear ye the word of the LORD, all Judah that dwell in the land of Egypt; Behold, I have sworn by my great name, saith the LORD, that my name shall no more be named in the mouth of any man of Judah in all the land of Egypt, saying, The Lord GOD liveth.
Amos 8:7 The LORD hath sworn by the excellency of Jacob, Surely I will never forget any of their works.
Hebrews 4:3 For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world.
Hebrews 6:16-18 For men verily swear by the greater: and an oath for confirmation [is] to them an end of all strife. ... That by two immutable things, in which [it was] impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us:


Isaiah 46:10-11 Declaring the end from the beginning, and from ancient times [the things] that are not [yet] done, saying, My counsel shall stand, and I will do all my pleasure: ... Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken [it], I will also bring it to pass; I have purposed [it], I will also do it.
Job 23:13 But he [is] in one [mind], and who can turn him? and [what] his soul desireth, even [that] he doeth.
Psalms 33:10 The LORD bringeth the counsel of the heathen to nought: he maketh the devices of the people of none effect.
Psalms 92:5 O LORD, how great are thy works! [and] thy thoughts are very deep.
Proverbs 19:21 [There are] many devices in a man's heart; nevertheless the counsel of the LORD, that shall stand.
Proverbs 21:30 [There is] no wisdom nor understanding nor counsel against the LORD.
Jeremiah 23:20 The anger of the LORD shall not return, until he have executed, and till he have performed the thoughts of his heart: in the latter days ye shall consider it perfectly.
Jeremiah 29:11 For I know the thoughts that I think toward you, saith the LORD, thoughts of peace, and not of evil, to give you an expected end.
Lamentations 3:37 Who [is] he [that] saith, and it cometh to pass, [when] the Lord commandeth [it] not?
Matthew 11:25 At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.
Acts 4:28 For to do whatsoever thy hand and thy counsel determined before to be done.
Ephesians 1:9 Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself:
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Ex 17:16. Jb 23:13. Ps 33:10; 92:5; 110:4. Pv 19:21; 21:30. Is 46:10. Jr 23:20; 29:11; 44:26. Lm 3:37. Am 8:7. Mt 11:25. Ac 4:28. Ep 1:9. He 4:3; 6:16.

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