Book of Isaiah Chapter 14 Vs. 21

 Israel's Remnant Taunts Babylon

Isa 14:21 Prepare slaughter for his children for the iniquity of their fathers; that they do not rise, nor possess the land, nor fill the face of the world with cities.

Prepare...

כּוּן

kûn: A verb meaning to set up, to make firm, to establish, to prepare. The primary action of this verb is to cause to stand in an upright position, and thus the word also means fixed or steadfast. It signifies the action of setting in place or erecting an object (Isa. 40:20; Mic. 4:1); establishing a royal dynasty (2Sam. 7:13; 1Chr. 17:12); founding a city (Hab. 2:12); creating the natural order (Deu. 32:6; Psm. 8:3,4; Pro. 8:27); fashioning a people for oneself (2Sam. 7:24); adjusting weapons for targets (Psm. 7:12,13; Psm. 11:2); appointing to an office (Jos. 4:4); confirming a position (1Kgs. 2:12); making ready or preparing for use (2Chr. 31:11; Psm. 103:19; Zep. 1:7); attaining certainty (Deu. 13:14, 15; 1Sam. 23:23).

slaughter...

מַטְבֵּחַ

maṭbēaḥ: A masculine noun referring to a slaughtering place. It defines a place where sacrificial slaughter or slaughtering in general takes place. It is used figuratively of a slaughtering place where God will judge the Babylonians (Isa. 14:21).

for his children...

בֵּן

bēn: A noun meaning son that occurs almost five thousand times in the Old Testament. Although the most basic meaning and general translation is son, the direct male offspring of human parents (Gen. 4:25; 27:32; Isa. 49:15), it is more generally a relational term because of its variety of applications. This word can express an adopted child (Exo. 2:10); children in general, male and female (Gen. 3:16; 21:7; Exo. 21:5); descendants, such as grandsons (Jos. 22:24-25, 22:27; 2Kgs. 10:30); relative age (Gen. 5:32; 17:12; Pro. 7:7; Song 2:3); the male offspring of animals (Lev. 22:28; Deu. 22:6-7; 1Sam. 6:7, 6:10); a member of a guild, order, or class (1Kgs. 20:35; 1Chr. 9:30; Ezra 4:1); a person with a certain quality or characteristic (1Sam. 14:52; 2Sam. 3:34; 2Kgs. 14:14). It may also have a gentilic sense and designate a person from a certain place (Gen. 17:12; Psm. 149:2; Ezk. 23:15, 23:17).

for the iniquity...

עָוֹן

‛āwōn: a masculine noun meaning iniquity, evil, guilt, punishment. This is one of the four main words indicating sin in the Old Testament. This word indicates sin that is particularly evil, since it strongly conveys the idea of twisting or perverting deliberately. The noun carries along with it the idea of guilt from conscious wrongdoing (Gen. 44:16; Jer. 2:22). The punishment that goes with this deliberate act as a consequence is indicated by the word also (Gen. 4:13; Isa. 53:11).

The Hebrew word means sin or transgression in a conscious sense, as when David kept (consciously) from transgression or sin (2Sam. 22:24); Israel by choice returned to the sins their ancestors had committed (Jer. 11:10; 13:22).

This word for sin can also indicate the guilt that results from the act of sin: Moses prayed that the Lord would forgive the guilt and sin of rebellious Israel (Num. 14:19); the guilt of the Amorites was not yet full in the time of Abraham (Gen. 15:16); God would remove the guilt of His people when they returned from exile (Jer. 50:20); the guilt of the fathers was a recurring phrase in the Old Testament (Exo. 20:5; 34:7).

The word also indicates in some contexts the punishment that results from sin and guilt; Cain's punishment was unbearable for him (Gen. 4:13; Jer. 51:6). Edom was condemned for not helping Israel in the time of Israel's punishment (Ezk. 35:5); and the Levites had to bear their punishment because they strayed from following the Lord (Psm. 31:10,11; Ezk. 44:10, 44:12).

of their fathers;...

אָב

’āḇ: A masculine noun meaning father, head of a household, ancestor, patron of a class, benevolence, respect, honor. This word is primarily used to mean either a human or spiritual father. There are numerous references to a father as a begetter or head of a household (Gen. 24:40; Jos. 14:1). When referring to an ancestor, this word can be collective; Naboth would not give up the inheritance of his fathers (1Kgs. 21:3). One of the most important meanings is God as Father (Isa. 63:16). It can also mean originator of a profession or class; Jabal was called the father of nomadic farmers (Gen. 4:20). A father is also one who bestows respect or honor (Jdg. 17:10).

that they do not...

בַּל

bal: A negative particle meaning not, cannot; scarcely, hardly. This negative is used in poetry and is a synonym of Hebrew lô’. It is often found repeated in certain contexts meaning no, not (Isa. 26:10-11, 26:14, 26:18; 33:20-21, 33:23-24; 44:8-9). It is used often to negate the verb môṭ, to move, to choke, to stagger, to reel, e.g., Psm. 16:8, "I will not be shaken" (NASB) (Job 41:23,15; Psm. 10:6; 16:8; 21:7,8; 30:6,7; Pro. 10:30; 12:3). It means scarcely, hardly, no sooner in Isa. 40:24, depicting the ephemeral nature of worldly rulers.

rise,...

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 (Deu. 13:1 [2]); to follow (Deu. 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 (Ezk. 13:6). In the causative form, it means to provide (Gen. 38:8; 2Sam. 12:11); to rouse (Gen. 49:9); to perform (Deu. 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).

nor possess...

יָרַשׁ

yāraš: A verb meaning to take possession, to inherit, to dispossess, to drive out. This term is sometimes used in the generic sense of inheriting possessions (Gen. 15:3-4). But the word is used usually in connection with the idea of conquering a land. This verb is a theme of Deuteronomy in particular where God's promise of covenantal relationship is directly related to Israelite possession (and thereby foreign dispossession) of the land of Israel. This theme continued throughout Israel's history and prophetic message. Possession of the land was directly connected to a person's relationship with the Lord; breaking the covenantal relationship led to dispossession. But even in exile, Israelites awaited the day when they would repossess the land (Jer. 30:3).

the 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).

nor fill...

מָלֵא

mālē’: A verb meaning to fill, to be full, to be complete, to fulfill, to finish, to satisfy. This word occurs 251 times in the Old Testament and functions both in a spatial and temporal sense. Spatially, the term pictures the act of making that which was empty of a particular content no longer so. It can also express that state of being in which a certain container is holding to capacity a particular object or objects. God commanded the water creatures to fill the seas (Gen. 1:22); and humanity to fill the earth (Gen. 1:28). Elijah directed the people to fill four water jars; the trench was also filled (1Kgs. 18:34-35). The word can also function in an abstract way: Judah filled the land with violence (Ezk. 8:17; cf. Lev. 19:29; Jer. 51:5). Theologically, the glory of the Lord filled the Temple (1Kgs. 8:10-11; cf. Isa. 6:1); and Jeremiah declared that God fills heaven and earth (Jer. 23:24). Temporally, the term refers to the completion of a specified segment of time. According to the Law, a woman who had given birth to a boy could not enter the sanctuary until the thirty-three days of her blood purification were completed (Lev. 12:4). The Lord promised to establish King David's kingdom after his days were fulfilled (i.e., he died: 2Sam. 7:12; cf. Lam. 4:18).

A final important use of the word entails the keeping of a vow or promise. The Lord fulfilled His promise to David that his son would build a house for His name (2Chr. 6:4, 6:15; cf. 2Sam. 7:12; 1Kgs. 2:27; 2Chr. 36:21).

the face...

פָּנֶה

pāneh, פָּנִים

pāniym: A masculine plural noun meaning a face. Although the literal meaning of face is possible (Gen. 43:31; Lev. 13:41; 1Kgs. 19:13), most of the time this word occurs in a figurative, idiomatic phrase. Face can be a substitute for the entire person (Exo. 33:14-15); or it can be a reflection of the person's mood or attitude: defiant (Jer. 5:3); ruthless (Deu. 28:50); joyful (Job 29:24); humiliated (2Sam. 19:5,6); terrified (Isa. 13:8); displeased (Gen. 4:5). It is also used to indicate direction (Gen. 31:21); or purpose (Jer. 42:15, 42:17). This noun also designates the top or surface of something: the ground (Gen. 2:6; 4:14); a field (Isa. 28:25); or water (Gen. 1:2). It also connotes the front of something, like a pot (Jer. 1:13); or an army (Joel 2:20). With various prepositions, pānîm takes on the nature of a particle and expresses such concepts as upon (Exo. 23:17; Lev. 14:53); before a place (Num. 8:22); before a time (Ezk. 42:12; Amos 1:1); in the presence of (Est. 1:10).

of the world...

תֵּבֵל

tēḇēl: A feminine noun meaning world, earth. The word is used in a description of the clouds responding to the command of God, i.e., they swirled over the face of the whole earth (Job 37:12). In Proverbs, the created world was a reason for rejoicing (Pro. 8:31). This word is also used to indicate the foundations of the earth, as in 2 Samuel where the foundations of the earth were laid bare at the rebuke of the Lord (2Sam. 22:16). Tēḇēl is also used to denote what was firmly established, i.e., the world (Psm. 93:1; 96:10); something that would be punished for its evil (Isa. 13:11); and what will be filled by Israel upon their blossoming (Isa. 27:6). In Nahum, the world and all who live in it will tremble at the presence of the Lord (Nam. 1:5).

with cities...

עִיר

‛iyr: A feminine noun meaning a city, a town. It is a place where a gathering of persons carry on life (Gen. 4:17). There are various cities: a city militarily protected, fortified (Jos. 19:29); small towns dependent on and closely connected to other cities (Jos. 13:17; Jer. 19:15); royal cities attached to the king (Jos. 10:2); country towns (1Sam. 27:5). The Israelites built cities for storage and defense (Exo. 1:11; 1Kgs. 9:19). The Lord had Israel set aside certain cities for refuge, asylum, and temporary safety (Num. 35:11; Jos. 20:2). The city of Jerusalem is uniquely termed the city of God (Psm. 46:4,5; 87:3). God looked for cities that were known for righteousness (Isa. 1:26); truth (Zec. 8:3); holiness (Neh. 11:1, 11:18; Isa. 48:2; 52:1). Unfortunately, Jerusalem became known as a city of oppression (Zep. 3:1); the city of blood (Ezk. 22:2; 24:6); along with Nineveh (Nam. 3:1). Cities were special to God, for there His people lived.