Israel's Remnant Taunts Babylon
Isa 14:9 Hell from beneath is moved for thee to meet thee at thy coming: it stirreth up the dead for thee, even all the chief ones of the earth; it hath raised up from their thrones all the kings of the nations.
Hell from beneath... Hebrew: She’owl, the unseen world of departed spirits. Is under the earth—beneath (Isa. 14:9-16; Prov. 15:24; Eze. 31:14-18; 32:18-31); in the nether parts of the earth (Eze. 31:14-18; 32:24); lower parts of the earth (Psm. 63:9; 68:18; Eph. 4:8-10); heart of the earth (Mat. 12:40); below the depth of the seas and the foundations of the mountains (Jon. 2:2-6); and too deep to dig into (Job 11:8; Amos 9:2).
Hell...
שְׁאוֹל
še’ôl, שְׁאֹל
še’ōl
A noun meaning the world of the dead, Sheol, the grave, death, the depths. The word describes the underworld but usually in the sense of the grave and is most often translated as grave. Jacob described himself as going to the grave upon Joseph's supposed death (Gen. 37:35; 42:38); Korah, Dathan, and Abiram went down into the ground, which becomes their grave, when God judges them (Num. 16:30, 16:33; 1Sam. 2:6). David described his brush with death at the hands of Saul as feeling the ropes or bands of the grave clutching him (2Sam. 22:6). The Lord declares that He will ransom His people from the grave or Sheol (Hos. 13:14). Habakkuk declared that the grave's desire for more victims is never satiated (Hab. 2:5).
The word means depths or Sheol. Job called the ways of the Almighty higher than heaven and lower than Sheol or the depths of the earth (Job 11:8). The psalmist could not escape the Lord even in the lowest depths of the earth, in contrast to the high heavens (Psm. 139:8; Amos 9:2). It means the deepest valley or depths of the earth in Isa. 7:11.
In a few cases, Sheol seems to mean death or a similar concept; that Abaddon (destruction) lies uncovered seems to be matched with Sheol's meaning of death (Job 26:6). It means death or the grave, for neither is ever satisfied (Prov. 7:27; cf. Isa. 38:10) The word is best translated as death or the depths in Deut. 32:22.
Sheol or the grave is the place of the wicked (Psm. 9:17,18; 31:17,18); Ezekiel pictured it as the place of the uncircumcised (Eze. 31:15; 32:21, 32:27). Israel's search for more wickedness and apostasy took them to the depths of Sheol (Isa. 57:9). On the other hand, the righteous were not made for the grave or Sheol; it was not their proper abode. They were not left in the grave or Sheol (Psm. 16:10) but were rescued from that place (Psm. 49:15,16). Adulterers and fornicators were, metaphorically, described as in the lower parts of Sheol or the grave (Prov. 9:18). Sheol and Abaddon (Destruction) are as open to the eyes of God as are the hearts and thoughts of humankind; there is nothing mysterious about them to Him (Prov. 15:11).
from beneath...
מִן
min, מִנִּי
minniy, מִנֵּי
minnēy
A preposition used to indicate from, out of, away from; more than: after, since; immediately; because of, since, so that; without; direction as southward, etc.). Its spelling varies according to its location and usage. Its basic meaning is from, away from, out of. Its basic meanings only can be noted here, but its exact meaning is easily discerned from its context: (1) With verbs, it expresses separation spatially or figuratively (Exo. 19:14; Deut. 22:8; Jos. 10:7). It can be used with a verb not indicating separation, e.g., to stay away from strife (Pro. 20:3; Isa. 14:19). (2) With the basic sense of out of, from (Gen. 3:22-24; 4:10; Gen. 34:26; Exo. 2:10; 8:9,5; Jdg. 15:7; Psm. 40:2,3), it often indicates what something is made of or formed from (Gen. 2:19; Hos. 13:2). With a pronominal suffix meaning from it, it means of one piece with it (Exo. 25:19, 25:31). It indicates a cause for something, on account of, because (Exo. 2:23; 6:9; 1Kgs. 14:4; Prov. 20:4; Isa. 53:5). (3) It is used to mean something is a part of something else, a part or share of it (Gen. 6:19; 7:8; 39:11; Num. 16:2). It indicates some of in an indefinite sense (Exo. 16:27; Lev. 25:49; Psm. 137:3). When repeated it means some . . . others or its equivalent expression (1Chr. 9:28-29). (4) It is used to mark time: from, since (Deut. 9:24), from a certain day or time (Lev. 22:27; Num. 15:23; 1Sam. 18:9). It is used in phrases to mean from ancient times, antiquity (Hab. 1:12); from of old (Isa. 42:14). It indicates right after a certain time (Gen. 38:24; Jos. 23:1; Eze. 38:8). (5) Paired with ‛aḏ it usually means from . . . even to, as far as (Gen. 10:19; 15:18; Exo. 11:7; Jer. 51:62). In a figurative sense, this same construction can mean e.g., from young . . . to old, both inclusive (Gen. 19:4; 1Sam. 5:9; Jer. 6:13). (6) It may further indicate than, in comparisons (Lev. 21:10; Jdg. 14:18). (7) Prefixed to an infinitive, it is often translated as from (Gen. 16:2); a few times as on account of or because (Deut. 7:7-8); or temporally as since or after (Num. 24:23; Isa. 44:7). (8) It is often attached to other words in compounds and is sometimes used in front of infinitives of verbs: e.g., with ‛āḇaḏ meaning from serving (Exo. 14:5); with bāla‛ meaning from destroying (Lam. 2:8). (9) It is used in front of a verb form once as a conjunction indicating a negative purpose, "that . . . not" (Deut. 33:11). Other uses almost always fall under one of the above categories.
moved for thee... Life in Sheol
There is life and full consciousness in Sheol among the departed of earth:
1. Those in Sheol are moved to meet others as they arrive (Isa. 14:9).
2. The dead Hebrew: Repha’im, giants are stirred up to meet newcomers from the earth.
3. Even all the chief ones of earth are stirred up to meet newcomers.
4. Sheol has raised up all the kings of the nations from their thrones and received them at death.
5. Conversations are carried on in Sheol (Isa. 14:10-11; Luke 16:19-31).
6. Sheol makes even the most mighty of earth weak and helpless (Isa. 14:10).
7. Pomp, pride, and godless music are brought to nothing in Sheol (Isa. 14:11).
8. Worms make the bed and cover of those in Sheol (Isa. 14:11). Worms are spoken of in a figurative sense here of the never-dying consciousness of men in hell (see Psm. 22:6). Hebrew: towla‛, a maggot, the crimson grub, a coccus worm. It is used in making scarlet dye. The word is translated crimson once (Isa. 1:18); scarlet 31 times (Exo. 25:4; 26:1, 26:31, 26:36; 27:16; etc.); and worm 8 times:
1. Of worms in food and plants (Exo. 16:20; Deut. 28:39; Jon. 4:7)
2. Of man in his sinful state as contrasted with God (Job 25:6; Isa. 41:14)
3. Of the conscience (souls) of men in hell (Isa. 14:11; 66:24; cp. Mark 9:43-48)
4. Of Christ, meaning that He took the lowest place among men to be rejected, scorned, spit upon, and even humiliated for them (Psm. 22:6; cp. Phlp. 2:5-8; 1Pet. 2:24; Isa. 49:7; 52:14; 53:1-12)
is moved...
רָגַז
rāg̱az
A verb meaning to shake, to tremble, to agitate, to disturb, to rouse up, to rage, to provoke. This term occurs forty-one times in the Old Testament and is utilized most often to express the idea of the physical moving or shaking of someone or something. Lands (1Sam. 14:15; Amos 8:8); mountains (Psm. 18:7,8; Isa. 5:25); the heavens (2Sam. 22:8); kingdoms (Isa. 23:11); and even the whole earth (Joel 2:10) are described as being shaken in this way, with the Lord's anger often given as the basis for the quaking. Often people, whether groups or individuals, would shake, i.e., were moved or stirred by deep emotions in response to specific circumstances. They trembled in fear (Exo. 15:14; Deut. 2:25; Isa. 64:2,1; Joel 2:1; Mic. 7:17); or shook in agitation or anger (Pro. 29:9; Eze. 16:43); and even grief (2Sam. 18:33; 19:1). Sometimes the word signifies the disturbing or rousing up of someone (1Sam. 28:15; 2Sam. 7:10; 1Chr. 17:9). Occasionally, it conveys the act of rebelling or raging against another, literally, to shake oneself against someone (cf. 2Kgs. 19:27-28; Isa. 37:28-29). This verb is related to the verbs rāg̱a‛ and rāg̱aš. The noun rōg̱ez is directly derived from it.
for thee to meet...
קָרָא
q̣ārā’
A verb meaning to meet, to encounter, to come across, to happen. It states that something has taken place, occurred, happened, good, bad, or neutral (Gen. 42:4, 42:38; Exo. 1:10). It refers to the entire sweep of events yet to happen to the sons of Jacob and their descendants (Gen. 49:1). It refers to divine encounters (Exo. 5:3). It indicates a chance happening (Deut. 22:6; 2Sam. 1:6). It is used of divine judgments occurring (Isa. 51:19; Jer. 13:22; 32:23; 44:23).
thee at thy coming:...
בּוֹא
bô’
A verb meaning to come, to go, to bring. This word is used often and takes on many nuances of meaning: concerning physical location, it means to go, to come, to bring to a location (Gen. 6:19; 12:11; Jos. 6:1; Jdg. 18:18); to a group or person (Exo. 18:19; Est. 2:12). It is used with the preposition ’el to mean to have intercourse (Gen. 6:4; 16:2; Deut. 22:13). It bears the meaning of coming or arriving (Gen. 19:22; Prov. 18:3) physically or temporally, such as harvest time (Lev. 25:22). It means to take place, to happen (1Sam. 9:6). Used with the preposition be and others, it can take on the idea of having dealings with (Jos. 23:7; Psm. 26:4; Prov. 22:24). It has several idiomatic uses: followed by bedāmı̄ym, it indicates involvement in blood guilt (1Sam. 25:26). With the word "after," it means to be in pursuit of someone or something (Exo. 14:17).
It is used in a causative way to bring something, e.g., an army (2Sam. 5:1-3) from the battleground, to gather in something (2Sam. 9:10). It is used idiomatically in several short phrases all headed by hēbiy’, to bring: to bring justice (Ecc. 11:9); to bring legal cases (Exo. 18:19); to take something away hēbı̄y + mē’aḥar, Psm. 78:71; to apply one's heart (Prov. 23:12); to understand. In a passive sense, it means to be brought, to be offered or burned, be put into (Gen. 33:11; 43:18; Lev. 6:30,23; Lev. 11:32). In its participial forms, the words may refer to the near future (2Kgs. 20:17; Isa. 39:6; Jer. 7:32) or to future things to come to pass (Isa. 27:6; 41:22).
it stirred up...
עוּר
‛ûr
I. A verb meaning to stir, to arouse, to awaken. It is used of raising something or someone to action, of agitating someone, of motivating him or her. It is used of stirring oneself to action (Jdg. 5:12; Psm. 57:8,9); especially of the Lord's arousing Himself or His arm (Psm. 7:6,7; 59:4,5; Isa. 51:9). In its passive use, it means to be stirred up (Jer. 6:22; 25:32; Zec. 4:1). It means to rouse someone to action (Zec. 9:13); to use a weapon (2Sam. 23:18); to stir up a nest of young birds (a figure of the Lord toward His people) (Deut. 32:11).
the dead...
רָפָא
rāp̱ā‛
A masculine noun meaning shades, departed spirits, deceased ones, dead ones. The term always occurs in the plural form rep̱ā’iym and consistently denotes those who died and entered into a shadowy existence within še’ôl (Job 26:5; Prov. 9:18; Isa. 14:9). Three times the word is employed in direct parallelism with the Hebrew term for dead ones mēṯiym, from mûṯ, to die (Psm. 88:10,11; Isa. 26:14, 26:19). "Shades" or deceased ones do not rise (Isa. 26:14). They reside in a place of darkness and oblivion (Ps. 88:10,11). They cannot praise God (Psm. 88:10,11). The smooth words of the adulteress bring her victims down to death, to the place of the shades, never to return (Prov. 21:16; cf. Prov. 2:16-19; 9:13-18). Yet even in the Old Testament, a confident resurrection hope was gloriously and joyously held out to those in Sheol who obeyed God while alive (Isa. 26:19).
for thee even 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 chief ones...
עַתּוּד
‛attûḏ
A masculine noun indicating a goat, a male goat, a leader. It refers to a strong animal of the flock, a ram, he goat (Gen. 31:10, 31:12). It is used figuratively, therefore, of a leader or people of strong character or position (Isa. 14:9; Jer. 50:8; Eze. 34:17; Zec. 10:3). It was used often in sacrifices (Num. 7:17, 7:23, 7:29; Psm. 66:15; Isa. 34:6).
of the 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; Prov. 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; Deut. 28:63-64; Jer. 7:7).
it hath raised 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 (Deut. 13:1,2); to follow (Deuy. 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 (Eze. 13:6). In the causative form, it means to provide (Gen. 38:8; 2Sam. 12:11); to rouse (Gen. 49:9); to perform (Deut. 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).
from...
מִן
min, מִנִּי
minniy, מִנֵּי
minnēy
A preposition used to indicate from, out of, away from; more than: after, since; immediately; because of, since, so that; without; direction as southward, etc.). Its spelling varies according to its location and usage. Its basic meaning is from, away from, out of. Its basic meanings only can be noted here, but its exact meaning is easily discerned from its context: (1) With verbs, it expresses separation spatially or figuratively (Exo. 19:14; Deut. 22:8; Jos. 10:7). It can be used with a verb not indicating separation, e.g., to stay away from strife (Prov. 20:3; Isa. 14:19). (2) With the basic sense of out of, from (Gen. 3:22-24; 4:10; 34:26; Exo. 2:10; 8:9,5; Jdg. 15:7; Psm. 40:2,3), it often indicates what something is made of or formed from (Gen. 2:19; Hos. 13:2). With a pronominal suffix meaning from it, it means of one piece with it (Exo. 25:19, 25:31). It indicates a cause for something, on account of, because (Exo. 2:23; 6:9; 1Kgs. 14:4; Prov. 20:4; Isa. 53:5). (3) It is used to mean something is a part of something else, a part or share of it (Gen. 6:19; 7:8; 39:11; Num. 16:2). It indicates some of in an indefinite sense (Exo. 16:27; Lev. 25:49; Psm. 137:3). When repeated it means some . . . others or its equivalent expression (1Chr. 9:28-29). (4) It is used to mark time: from, since (Deut. 9:24), from a certain day or time (Lev. 22:27; Num. 15:23; 1Sam. 18:9). It is used in phrases to mean from ancient times, antiquity (Hab. 1:12); from of old (Isa. 42:14). It indicates right after a certain time (Gen. 38:24; Jos. 23:1; Eze. 38:8). (5) Paired with ‛aḏ it usually means from . . . even to, as far as (Gen. 10:19; 15:18; Exo. 11:7; Jer. 51:62). In a figurative sense, this same construction can mean e.g., from young . . . to old, both inclusive (Gen. 19:4; 1Sam. 5:9; Jer. 6:13). (6) It may further indicate than, in comparisons (Lev. 21:10; Jdg. 14:18). (7) Prefixed to an infinitive, it is often translated as from (Gen. 16:2); a few times as on account of or because (Deut. 7:7-8); or temporally as since or after (Num. 24:23; Isa. 44:7). (8) It is often attached to other words in compounds and is sometimes used in front of infinitives of verbs: e.g., with ‛āḇaḏ meaning from serving (Exo. 14:5); with bāla‛ meaning from destroying (Lam. 2:8). (9) It is used in front of a verb form once as a conjunction indicating a negative purpose, "that . . . not" (Deut. 33:11). Other uses almost always fall under one of the above categories.
their thrones...
כִּסֵּא
kissē’, כִּסֵּה
kissēh
A masculine noun meaning throne, a place of honor. Pharaoh put Joseph over everything in his kingdom except his throne (Gen. 41:40). Other references to leaders on the throne include Pharaoh (Exo. 11:5; Exo. 12:29); Solomon and Bathsheba (1Kgs. 2:19); King Ahasuerus (Est. 5:1); departed kings (Isa. 14:9); the princes of the coast (Eze. 26:16); the prophetic one who will build the temple of the Lord (Zec. 6:13). Scripture also depicts God as sitting on a throne (Isa. 6:1; Eze. 1:26). The throne can also be a symbol of a kingdom or power (2Sam. 7:16; 14:9; Isa. 16:5).
all... same as all (above)
the kings...
מֶלֶךּ
meleḵ
A masculine noun meaning king. The feminine form is malkāh, meaning queen, though the concept is more of a king's consort than a monarchical ruler. The word meleḵ appears over 2,500 times in the Old Testament. In many biblical contexts, this term is simply a general term, denoting an individual with power and authority. It is parallel with and conceptually related to a number of other Hebrew words that are usually translated as lord, captain, prince, chief, or ruler. It is used in reference to men and often with a genitive of people or place (Gen. 14:1; Exo. 1:15; 2Sam. 2:4); the Lord who demonstrates His power and authority over Israel (Isa. 41:21; 44:6); and over each individual (Psm. 5:2,3; 44:4,5). In pagan worship, the worshipers of idols attribute this term with its connotations to their idols (Isa. 8:21; Amos 5:26).
of 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 (Eze. 35:10), but God planned for them to be united forever into one nation (Eze. 37:22). Then they would become the head of the nations (Deut. 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; Eze. 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.
The death of the tyrant.
The grave še'ôl is pictured as a great throne room where the leaders and kings of the earth go when they die. Spirits of the departed translates rep̱ā'îm, which is rendered departed spirits in Isa. 26:14 and dead in Isa. 26:19; Job 26:5 (see Job 26:5). This tyrant Sennacherib is envisioned as having died and as being met by the kings already in the grave. Amazed at the fate of this glorious king, whose splendor had surpassed theirs, they were all astir. His coming would even make them rise from their thrones as if they sat on thrones in the grave to greet him.
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