Book of Isaiah Chapter 14 Vs. 2

 Israel's Remnant Taunts Babylon

Isa 14:2 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.

the people shall... The Gentiles will help bring Israel home to their land and will then server Israelites as servants and handmaids. Israelites will take those captives who once took them captive and will rule over their oppressors (Isa. 60:8-12; 66:19-21).

and the people...

עַ ם

‛am, עָ ם

‛ām

A masculine noun meaning a people, peoples, people of the land, citizens. The word is used over nineteen hundred times to indicate groups of people that can be categorized in various ways. The largest group of people is the one comprising the whole earth (see Gen. 11:1); it constituted one people (Gen. 11:6); who shared a common language (Gen. 11:6; Eze. 3:5); a common location (see Gen. 11:2); and a common purpose and goal (see Gen. 11:4). However, the Lord scattered the group and brought about multiple languages, thereby producing many groups who would then develop into new peoples united around common languages, including common ancestors, religious beliefs, traditions, and ongoing blood relationships.

The word is used to describe various groups that developed. The people of the sons of Israel (Exo. 1:9; Ezra 9:1), was a term referring to all Israel. The people of Judah were a subgroup of Israel (2Sam. 19:40,41), as was northern Israel (2Kgs. 9:6). The people of Israel as a whole could be described in religious or moral terms as a holy, special people (Deut. 7:6; 14:2; Dan. 8:24); or the Lord's inheritance (Deut. 4:20). Above all, they were to be the Lord's people (Jdg. 5:11; 1Sam. 2:24); and the people of God (2Sam. 14:13). They were the Lord's own people because He had rescued them from slavery to Pharaoh and his gods (Exo. 6:7). But the Lord Himself characterized His people as stiff-necked (Exo. 32:9; 33:3; 34:9; Deut. 9:13). To be a member of the Lord's people was to have the Lord as one's God (Ruth 1:16); if God's people rejected the Lord, they ceased to be His people. Therefore, it is clear that God's presence and ownership of His people gave them their identity (Exo. 33:13, 33:16; Hos. 1:9; cf. Deut. 32:21).

In the plural form, the word refers to many peoples or nations. Jeru-salem, destroyed and lamenting, called for the people of the world to look on it and its guilt (Lam. 1:18). Israel was chosen from among all the peoples of the earth (Exo. 19:5, 19:7; Deut. 14:2). The Lord is in control of all the plans of the nations and peoples (Psm. 33:10). The word is used in parallel with gôyim. Isaac prayed for Jacob's offspring to become a community of peoples that would include the twelve tribes of Israel (Gen. 28:3).

The word described people in general that is, nonethnic or national groups. It refers to all the people as individuals in the world (Isa. 42:5). When persons died, they were gathered to their people (Gen. 25:8, 25:17). It also referred to people from a particular city (Ruth 4:9; 2Chr. 32:18); or people from a specific land (e.g., Canaan Zeph. 1:11). Centuries earlier, Pharaoh referred to the Hebrews living in Egypt under slavery as the people of the land (Exo. 5:5). This phrase could refer to the population at large in Solomon's time and later (2Kgs. 11:14, 11:18; 15:5); or to the population of Canaan in Abraham's time (Gen. 23:7).

The term also depicted foreign peoples and nations. The Moabites were the people of the god Chemosh (Num. 21:29). The word designated foreigners in general as strange or alien people (Exo. 21:8); the people of Egypt were considered the people of Pharaoh (Exo. 1:9, Exo. 1:22).

The word is even used to describe a gathering of ants (Prov. 30:25); or rock badgers (Prov. 30:26).

and the house...

בַּיִת

bayiṯ

A noun meaning house, dwelling, family, temple, palace. It is used basically to denote a building in which a family lives (Deut. 20:5) but can also refer to the family or household itself (Gen. 15:2; Jos. 7:14; 24:15). It often is used of a clan such as house of Aaron (Psm. 115:10, 115:12; 118:3). Sometimes it means palace or dynasty when employed in the Hebrew phrase house of the king (Gen. 12:15; 1Kgs. 4:6; Jer. 39:8). When the Old Testament speaks of the house of the Lord, it obviously refers to the Temple or Tabernacle (Exo. 23:19; Dan. 1:2). The word is also found in place names: Bethel, meaning house of God (Gen. 12:8); Beth-shemesh, meaning house of the sun (Jos. 15:10); and Bethlehem, meaning house of bread (Gen. 35:19).

of Israel...

יִשְׂרָאֵל

yiśrā’ēl

A proper noun designating Israel:

A. The name given to Jacob after he successfully wrestled with the messenger of God (Gen. 32:28). The name means he who struggles with God. It was used of the descendants of Jacob who went to Egypt 70 in all but was applied to the nation that developed from those descendants (Exo. 1:1, 1:7). This name is explained again in Gen. 35:10. The name Jacob had been interpreted in context as well (Gen. 25:26), he deceives

B. The persons descended from Jacob who was renamed Israel (Gen. 35:10; see A above). His descendants became known as Israel (Exo. 1:1, 1:7). They were known as the twelve tribes of Israel Jacob (Gen. 49:7, 49:16, 49:28). The Lord became the Rock of Israel (Gen. 49:24).

The land of Israel was ideally the territory first described to Abraham. It stretched from the river of Egypt El-Arish to the great Euphrates River and encompassed the territory of the Kenites, Kenizzites, Kadmo-nites, Hittites, Perizzites, Rephaites, Amorites, Canaanites, Girgashites, and Jebusites (Gen. 15:17-21; cf. also Gen. 10:15-18). The full expanse of this territory was occupied during the reign of David and Solomon and approached during the time of Israel-Judah under the respective contemporary reigns of Jeroboam II in Israel and Azariah Uzziah in Judah. Most often, however, the land of Israel in the Old Testament is designated as the territory from Dan north to Beersheba south. After Israel divided into two kingdoms in 930 B.C., the name refers still to all of Israel but most often to northern Israel. After the return from exile in 538 B.C., the term is used of the whole restored community again regularly.

shall possess...

נָחַל

nāḥal

A verb meaning to receive, to take property as a permanent possession. The verb was formed from the noun naḥ^alāh which refers to a possession or inheritance. It can refer to the actual taking of the Promised Land, whether it was the entire land of Canaan as a gift from God (Exo. 23:30; 32:13); a tribal allotment (Jos. 16:4); or a familial portion (Jos. 17:6). In addition to the taking of Canaan, God declared that Israel's remnant would possess the lands of Moab and Edom (Zeph. 2:9). It can also refer to the division and distribution of the land of Canaan to the tribal units (Jos. 14:1). This verb is further used of God acquiring possession of Israel (Exo. 34:9; Zec. 2:12,16); and the nations as His own private property (Psm. 82:8). In the causative form, the verb denotes the giving of a possession (Deut. 1:38; 3:28); or inheritance (Deut. 21:16). This term is used figuratively to indicate the acquiring of things other than real property, like testimonies (Psm. 119:111); glory (Prov. 3:35); good things (Prov. 28:10); lies (Jer. 16:19); wind (Prov. 11:29); simplicity (Prov. 14:18); blessings (Zec. 8:12).

them in...

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; Deut. 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 (Deut. 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; Deut. 19:11; Amos 7:9).

and they shall rule over...

רָדָה

rāḏāh

A verb meaning to rule, to have dominion, to subjugate. This Hebrew word conveys the notion of exercising domain, whether legitimate or not, over those who are powerless or otherwise under one's control. It is related as the exercise of authority by the priesthood (Jer. 5:31); by slave owners over their slaves (Lev. 25:43); by supervisors over their workers (1Kgs. 9:23); and by a king over his kingdom (1Kgs. 4:24; 5:4). Theologically significant is the use of this word to identify people's God-ordained relationship to the created world around them (Gen. 1:26, 1:28).

their oppressors...

נָגַשׂ

nāg̱aś

A verb meaning to oppress, to require payment. It refers to forcing someone or something to do something. It is used of forcing persons to labor (Isa. 58:3); of forcing or exacting payment of money (2Kgs. 23:35). It refers in its participial forms to taskmasters or workers of animals (Exo. 3:7; 5:6, 5:10, 5:13-14; Job 3:18). It is used figuratively of righteousness being a good foreman or overseer (Isa. 60:17) in a restored Jerusalem. In its passive uses, it refers to those who are oppressed by others (1Sam. 13:6). The Suffering Servant of Isaiah is a person oppressed, ill-treated by his enemies (Isa. 53:7; cf. Isa. 3:5).

Israel’s role will be reversed (Isa. 14:2): rather than Israel being exiled as captives in other nations, other nations will serve Israel. Israel will be prominent.