Israel's Remnant Taunts Babylon
Isa 14:20 Thou shalt not be joined with them in burial, because thou hast destroyed thy land, and slain thy people: the seed of evildoers shall never be renowned.
Thou shalt not...
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 be, 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 le, 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).
be joined...
יָחַד
yāḥaḏ: A verb meaning to join, to be united. It refers to entering into the plan or thinking of a group, uniting with them (Gen. 49:6), letting one's honor be united to their cause. Job asks that the night of his birth not be joined or united to the days of the year (Job 3:6). It is used figuratively of the psalmist's desire for the Lord to unite his heart to walk in God's ways and to fear him (Psm. 86:11). It refers to persons going to the grave or Sheol upon death to "unite" with those they have known (Isa. 14:20).
with...
אֵת
’ēṯ: A preposition meaning with, against, near, among. It indicates closer proximity than the Hebrew ‛im. It may indicate together with, such as to walk with (2Sam. 16:17) or simply bunched together, included with (Gen. 6:13; Jdg. 1:3; 14:11). It is found often in the phrase "the people who were with him" (hā‛ām ’ašer ’ittô, Jdg. 4:13; 7:1; 1Sam. 14:20). It indicates one can walk with God as a friend (Gen. 5:22, 5:24). Verbs of fighting, striving, and similar verbs are followed often by ’ēṯ, with (Num. 20:13; Pro. 23:11; Isa. 45:9; 50:8). It is used to indicate location, e.g., near or at a place (Jdg. 3:19; 4:11; 1Kgs. 9:26). It also means near one's person, care, or space, i.e., with me (Gen. 27:15; 30:29; Lev. 6:4; 5:23; 19:13). Coupled with min, from, it is used often to indicate from or away from proximity with (Gen. 25:10; 42:24; Exo. 25:2; Num. 17:2, 17). It can be used figuratively in this area to indicate rights, obligation, or special benefits from various persons (Gen. 47:22; Exo. 27:21; Num. 3:9; Deu. 18:3).
them in burial...
קְבוּרָה
qeḇûrāh, קְבֻרָה
qeburāh: A feminine noun meaning a grave, a burial place. It is the passive participle of qāḇar, meaning to bury. The word can signify various types of graves: the dignified grave of a king (2Kgs. 21:26; 23:30); the unknown burial place of Moses (Deu. 34:6); and the burial place of a donkey where Jehoiakim would be buried (Jer. 22:19). Burial was important to the Hebrews of the Old Testament; the lack of a grave was considered a tragedy, the sign of an unwanted life that was best forgotten (Ecc. 6:3; Isa. 14:20). The meaning is similar to the word qeḇer.
because...
כִּי
kiy: A demonstrative particle meaning because, for, that, when, whenever; indeed, even; if; even when, even though. It is used in various ways and must be translated accordingly. In every case, the context in which the word functions will be the key to translating correctly. Here is a listing of the major ways it is used: as a conjunction meaning because (Gen. 3:14); for (Psm. 6:2, 6:5); that (Gen. 1:10; 1Kgs. 21:15); as a conjunctive time or condition indicator, when or if (Gen. 4:12); in a clause of condition, it means if, in fact, or in case (Job 7:13); as a demonstrative particle translated as yes, indeed, surely (Gen. 18:20; 1Sam. 14:44); truly, especially found in oaths (Gen. 42:16); used with ’im . . . kî . . . , it means if . . . then (Isa. 7:9); in combination with kî ’az, it is best rendered as then; kî ‛attāh usually means for them (Job 3:13). After a negative clause, kî is best rendered as rather (Gen. 3:6; 17:5; 24:4); preceded by the negative lō’, it is "no, but . . ." In clauses that concede something, it has the sense of even though, although, even when (Ecc. 4:14). It is used to show comparison when used in the construction kî . . . kēn, as . . . so (Isa. 55:9).
thou hast destroyed...
שָׁחַת
šāḥaṯ: A verb meaning to spoil, to ruin, to destroy, to pervert, to corrupt, to become corrupt, to wipe out. The verb is used to denote the action(s) of the world (i.e., it is corrupt) and ultimately the reason for God's flooding it (Gen. 6:11-12). However, even in total destruction meant to punish the evil of humans, God was sure to save a remnant and therefore keep His part of the covenant. This idea of a saved remnant is predominant throughout the rest of the Old Testament.
Another usage of the verb depicts disobedience to God's command to be fruitful and multiply by spoiling or wasting semen on the ground (Gen. 38:9). In this case, Onan's disobedience led to his death, for what he did was wicked in the eyes of Yahweh. The verb is also used to describe violating the covenant in terms of being corrupt (Mal. 2:8). As Lot looked over the valley of the Jordan, this word was used to depict what would happen to Sodom and Gomorrah in a future time because of their wickedness (Gen. 13:10). In the context of the plagues, the smearing of blood on the lintels and doorposts protected Israel from the destruction of their firstborn (Exo. 12:23). When the destroyer came, he would pass by those who had blood on the lintels and doorposts of their houses.
Jerusalem was saved from destruction in 2 Samuel when the Lord was grieved due to the calamity of His people (2Sam. 24:16). This verb is used to denote the destruction of a slave's eye that allowed him to go free (Exo. 21:26). In Deuteronomy, God prohibited the destruction of fruit trees, for their fruit could be eaten (Deu. 20:19-20). He commanded this, for the trees were for the benefit of humans. He also prohibited the shaving (i.e., in terms of spoiling, destroying) of one's beard (Lev. 19:27).
thy land,...
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 slain...
הָרַג
hārag̱: A verb meaning to kill, murder, slay. It carries a wide variety of usages. Its first use in the Bible is in the fratricide of Cain and Abel (Gen. 4:8). The word is employed for war and slaughter (Jos. 8:24; 1Kgs. 9:16; Est. 8:11); God's killing in judgment (Gen. 20:4; Exo. 13:15; Amos 2:3); humans killing animals (Lev. 20:15; Num. 22:29); animals killing humans (2Kgs. 17:25; Job 20:16).
thy 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; Ezk. 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 (Deu. 7:6; 14:2; Dan. 8:24); or the Lord's inheritance (Deu. 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; Deu. 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. Deu. 32:21).
In the plural form, the word refers to many peoples or nations. Jerusalem, 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; Deu. 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 [Zep. 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, 1:22).
The word is even used to describe a gathering of ants (Pro. 30:25); or rock badgers (Pro. 30:26).
the seed...
זֶרַע
zera‛: A masculine noun meaning sowing, seed, descendants, offspring, children, and posterity. The literal use of the word indicates seed of the field (i.e., seed planted in the field). When Israel entered Egypt, Joseph instructed the Israelites to keep four-fifths of the crop as seed to plant in their fields and to serve as food for them (Gen. 47:24); the season for planting seed was guaranteed by God to continue without fail (Gen. 8:22); and successful, abundant harvests were promised right up until the sowing season if Israel followed the Lord's laws and commands (Lev. 26:5). God had created the seed of the field by decreeing that plants and trees would be self-perpetuating, producing their own seed (Gen. 1:11) and that the seed-producing plants would be edible (Gen. 1:29). Manna, the heavenly food, resembled coriander seed (Exo. 16:31). Any seed could be rendered unclean and not usable if a dead body fell on it after the seed had been moistened (Lev. 11:38).
The noun is used to describe the seed (i.e., the offspring) of both people and animals. The seed of Judah and Israel would be united and planted peacefully in the land together with animals in a pleasant setting (Jer. 31:27). Seed can be translated as son (i.e., seed as when God gives Hannah a promise of a son [1Sam. 1:11]). The seed of a woman mentioned in Gen. 3:15 is her offspring.
The offspring of humans is described many times by this word. Hannah was given additional children to replace Samuel, whom she gave to the Lord's service (1Sam. 2:20). The most important seed that the author of Genesis describes is the seed of Abraham, the promised seed, referring to Isaac, Jacob, and his twelve sons (Gen. 12:7; 15:3). The author of Genesis uses the word twenty-one times in this setting (Exo. 32:13; Deu. 1:8). The seed of the royal line of David was crucial to Israel's existence, and the term is used nine times to refer to David's offspring or descendants (2Sam. 7:12). In a figurative sense, seed refers to King Zedekiah and perhaps to Israelites of royal lineage, whom Nebuchadnezzar established in Jerusalem (Ezk. 17:5). Royal lines or seed were found outside Israel, such as in Edom, where Hadad belonged to the royal line (1Kgs. 11:14), and in Judah, where the wicked Athaliah attempted to destroy the royal seed (2Kgs. 11:1; 25:25; Jer. 41:1).
The seed or offspring of a particular nation can be characterized in moral and religious terms as well. Three verses stand out: The seed of Israel was called a holy seed (Ezra 9:2; Isa. 6:13); and, in the case of Ezra 9:2, the seed corrupted itself by mixing with the peoples around them. The seed of Israel is a seed of God or a divine seed (Mal. 2:15) through its union with God (cf. 2Pet. 1:4). An offspring could be described as deceitful and wicked (Psm. 37:28; Isa. 57:4). It was important in Israel to prove that one's origin or seed stemmed from an Israelite ancestor, for some Israelites and Israelite priests who returned from exile could not show their origin (Ezra 2:59). The word also refers to the seed or posterity of the Messiah (Isa. 53:10).
of evildoers...
רָעַע
rā‛a‛: A verb meaning to be bad, to do wrong. The root of the word indicates breaking, in contrast to the word tāmam, which means to be whole. For example, tree branches that break are bad (Jer. 11:16). The word also refers to moral evil: an eye could be evil, that is, covetous (Deu. 15:9); or a person could do evil (Gen. 44:5; Pro. 4:16; Jer. 4:22). The word also refers to physical evil: God harmed or punished those who provoked Him (Zec. 8:14); and Laban would have hurt Jacob without God's prevention (Gen. 31:7). In addition, the word expresses sadness and describes the face or heart as being bad (1Sam. 1:8; Neh. 2:3). The causative participle signifies an evildoer (Psm. 37:1; Isa. 9:17, 16). The idiomatic phrase, to be evil in someone's eyes, means to displease (Gen. 48:17; 2Sam. 11:25; Jon. 4:1).
shall never...
עוֹלָם
‛ôlām: A masculine noun meaning a very long time. The word usually refers to looking forward but many times expresses the idea of looking backward. It may cover a given person's lifetime (Exo. 21:6; 1Sam. 1:22); a period of many generations (Jos. 24:2; Pro. 22:28); the time of the present created order (Deu. 33:15; Psm. 73:12); time beyond this temporal sphere, especially when used regarding God (Gen. 21:33; Psm. 90:2; Dan. 12:2, 12:7). The term also applies to many things associated with God, such as His decrees, His covenants, and the Messiah (Gen. 9:16; Exo. 12:14; Mic. 5:2, 1). This word describes the span of time in which God is to be obeyed and praised (1Chr. 16:36; Psm. 89:1, 2; 119:112). In the age to come, there will be no need for sun or moon, for God Himself will be the everlasting light (Isa. 60:19-20; cf. Rev. 22:5).
be renown...
קָרָא
q̣ārā’: A verb meaning to call, to declare, to summon, to invite, to read, to be called, to be invoked, to be named. The verb means to call or to summon, but its context and surrounding grammatical setting determine the various shades of meaning given to the word. Abraham called on the name of the Lord (Gen. 4:26; 12:8); the Lord called to Adam (Gen. 3:9; Exo. 3:4). With the Hebrew preposition meaning to, the verb means to name. Adam named all the animals and birds (Gen. 2:20; 3:20); and God named the light day (Gen. 1:5). The word may introduce a long message, as in Exo. 34:6, that gives the moral and ethical definition of God. It can also mean to summon, such as when God summoned Bezalel to build the Tabernacle (Exo. 31:2).
In certain contexts, the verb has the sense of proclaiming or announcing. Jezebel urged Ahab to proclaim a holy day of fasting so Naboth could be killed (1Kgs. 21:9); the Servant of Isaiah proclaimed freedom for the captives and prisoners (Isa. 61:1). The word may mean simply to call out or cry out, as Potiphar's wife said she did (Gen. 39:15; 1Kgs. 18:27-28).
The word means to read aloud from a scroll or a book: the king of Israel was to read aloud from a copy of the Law (Deu. 17:19); just as Moses read the Book of the Covenant to all Israel at Sinai (Exo. 24:7). Baruch read the scroll of Jeremiah to the people (Jer. 36:6, 36:8).
In the passive stem, the word means to be called or summoned: Esther was called by name (Est. 2:14); in the book of Esther, the secretaries who were to carry out the king's orders were summoned (Est. 3:12; Isa. 31:4). News that was delivered was called out or reported (Jer. 4:20). In Nehemiah's reform, the Book of Moses was read aloud in the audience of the people (Neh. 13:1). Also, Eve was called, that is, named, woman (Gen. 2:23). The word takes on the nuance of to be reckoned or called. Gen. 21:12 describes how Abraham's seed would be reckoned by the Lord through Isaac.
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