This burden was in the year that king Ahaz died.
Parallel Translations
-
This burden was in the year that king Ahaz died.
-
In the year that king Ahaz died was this burden.
-
In the year that king Ahaz died was this burden.
Cross-references (4)
Passages linked to Isaiah 14:28 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Kings 16:20 Ahaz slept with his fathers, and was buried with his fathers in David’s city, and Hezekiah his son reigned in his place.
- 2 Chronicles 28:27 Ahaz slept with his fathers, and they buried him in the city, even in Jerusalem, because they didn’t bring him into the tombs of the kings of Israel; and Hezekiah his son reigned in his place.
- Isaiah 13:1 The burden of Babylon, which Isaiah the son of Amoz saw.
- Isaiah 6:1 In the year that king Uzziah died, I saw the Lord sitting on a throne, high and lifted up; and his train filled the temple.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (18 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
Geneva Bible translators 1599 · Public Domain Read Isa. 13:1.
Read Isa. 13:1.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Isa 14:28 In the year that king Ahaz died…
Isa 14:28 In the year that king Ahaz died was this burden.
Ver. 28. In the year that King Ahaz died.] A very good world’s riddance. When Tiberius the tyrant died, some of the people offered sacrifice for joy; others in detestation of him cried out, Tiberium in Tiberim, Let Tiberius be thrown into Tiber. Think the like of Ahaz, that stigmatical Belialist. Howbeit, as bad as he was, the Philistines hearing of his death, hoped to find some advantage thereby against the Jews, who are therefore here encouraged.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain This following burdensome prophecy concerning the Philistines, who in…
This following burdensome prophecy concerning the Philistines, who in Ahaz’s time made an inroad into Judah, and took divers of their cities and villages, 2Ch 28:18.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain In the year that King Ahaz died was this…
In the year that King Ahaz died was this burden. The following heavy prophecy, concerning the destruction of the Philistines; whether it was delivered out before or after his death is not certain. Here some begin the "fifteenth" chapter Isa 15:1, and not improperly; henceforward prophecies are delivered out under another reign, as before under Uzziah, Jotham, and Ahaz, now under Hezekiah. This, according to Bishop Usher, was A. M. 3278 and before the Christian era 726.
, and not improperly; henceforward prophecies are delivered out under another reign, as before under Uzziah, Jotham, and Ahaz, now under Hezekiah. This, according to Bishop Usher, was A. M. 3278 and before the Christian era 726.
Read full note →
Isaiah 14:29
isa 14:29
isa 14:29
isa 14:29Rejoice not thou, whole Palestina,.... The land of the Philistines; the inhabitants of Palestine are meant, who rejoiced at the death of Uzziah, who was too powerful for them, and during the reign of Ahaz, of whom they had the better; and, now he was dead, they hoped things would still be more favourable to them, since a young prince, Hezekiah, succeeded him; but they would find, by sad experience, that they had no occasion to rejoice in these changes: "whole Palestine" is mentioned, because it was divided into five districts or lordships, over which there were five lords, Jos 13:3, Sa1 6:4 and as they were all rejoicing in their late successes in Ahaz's time, and in hopes of still greater, so they would all suffer in the calamity hereafter threatened:
because the rod of him that smote thee is broken: meaning not Ahaz, for be did not smite the Philistines, but was smitten by them, for they invaded his country, and took many of his cities; see Ch2 28:18 but rather Uzziah, who broke down the walls of their cities, and built others, Ch2 26:6 wherefore they rejoiced at his death; and their joy continued during the reigns of Jotham and Ahaz, and was increased at the death of Ahaz, a new and young king being placed on the throne. Some understand this of the breaking of the Assyrian, the rod of God's anger, Isa 14:25 by whom the Philistines had been smitten, and therefore rejoiced at his ruin; and to this the Targum seems to incline, paraphrasing it thus,
"because the government is broken, whom ye served.''
Such that interpret in this way, by the "serpent" after mentioned understand Tilgathpilneser king of Assyria, whose successors were more troublesome to the Philistines than he; and by the "cockatrice" Sennacherib; and by the "fiery flying serpent" Nebuchadnezzar. Cocceius thinks that the sense of the prophecy is, that the Philistines should not rejoice at the sceptre being taken away from the Jews, and they being carried captive into Babylon, since it would not be to their advantage; for after Nebuchadnezzar and his sons, meant by the "serpent", should come the Medes and Persians, signified by the "cockatrice": and after them the Macedonians or Greeks, designed by the "flying fiery serpent", under Alexander, who should "kill" their "root", take Tyre their metropolis, at the siege of which was a famine; and then "slay their remnant", the city of Gaza, the last of their cities, whose inhabitants he slew; but the first sense of the prophecy, as it is most common, so most easy and natural:
for out of the serpent's root shall come forth a cockatrice: that is, from the posterity, of Uzziah king of Judah, who greatly annoyed the Philistines, for which reason he is compared to a "serpent", should arise Hezekiah compared to a "cockatrice", because he would be, and he was, more harmful and distressing to them; see Kg2 18:8,
and his fruit shall be a fiery flying serpent; not the fruit of the cockatrice, but of the serpent; and intends the same as before, Hezekiah, likened to such a creature, because of the fury and swiftness with which he was to come, and did come, against the Philistines, and the hurt he did to them: the "serpent" to which he is compared is called "fiery", or "burning", because it inflames where it bites; of which see Num 21:6 and "flying", not because it has wings, though some serpents are said to have them; but because, when it leaps or darts upon a man, it is with such swiftness, that it seems to fly; the serpent called "acontias", or "serpens jaculus", is here alluded to. The Targum applies the passage to the Messiah, thus,
"for out of the children's children of Jesse shall come forth the Messiah, and his works shall be among you as a flying serpent.''
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain This burden - This following burdensome prophecy concerning the…
This burden - This following burdensome prophecy concerning the Philistines, who in Ahaz's time, made an inroad into Judah, and took divers of their cities.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 28. In the year that king Ahaz died…
Verse 28. In the year that king Ahaz died was this burden] Uzziah had subdued the Philistines, 2Ch 26:6-7; but, taking advantage of the weak reign of Ahaz, they invaded Judea, and took, and held in possession, some cities in the southern part of the kingdom. On the death of Ahaz, Isaiah delivers this prophecy, threatening them with the destruction that Hezekiah, his son, and great-grandson of Uzziah, should bring upon them: which he effected; for "he smote the Philistines, even unto Gaza, and the borders thereof," 2Kg 18:8. Uzziah, therefore, must be meant by the rod that smote them, and by the serpent from whom should spring the flying fiery serpent, Isa 14:29, that is, Hezekiah, a much more terrible enemy than even Uzziah had been.
The Targum renders the twenty-ninth verse in a singular way. "For, from the sons of Jesse shall come forth the Messiah; and his works among you shall be as the flying serpent."
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Isa 14:28-29. In the year Ahaz died was this…
Isa 14:28-29. In the year Ahaz died was this burden — This is the second sermon of this second part of Isaiah’s prophecies, (see the general argument, and the contents of chap. 13.,) in which the prophet denounces judgment against the Philistines, exulting in the prosperous state of their affairs, under the reign of Ahaz, and conceiving on the death of that king, when this prophecy was delivered, still greater hopes of increasing prosperity. Rejoice not thou, whole Palestina — Hebrew, Palestina, כלךְ, all of thee, that is, all thy tribes, or clans. For they were still, as formerly, it seems, under the government of five lords or heads, 1Sa 6:16; because the rod of him that smote thee is broken — Because Ahaz, the son of Uzziah, thy deadly enemy, is cut off; or, because the power of the kings of Judah, who were wont to be a great scourge to thee, is now much impaired. Uzziah had smitten and subdued the Philistines, 2Ch 26:6-7; but, taking advantage of the weak reign of Ahaz, they had since then not only recovered their former power, but had gained much more, had even invaded Judea, and taken and held in possession divers cities and villages in the southern part of that kingdom, 2Ch 28:18. But the prophet here foretels the grievous calamities which they should suffer as well from Hezekiah, the son of Ahaz, as from the Assyrians; thus humbling their pride and boasting, and encouraging the pious and afflicted Jews with the hope of better times. For out of the serpent’s root shall come forth a cockatrice — Or basilisk, as Bishop Lowth translates צפע, a serpent of the most poisonous kind, termed שׂרŠ מעופŠ, a fiery flying serpent, in the next clause. As if he had said, As much as a basilisk, or fiery flying serpent, is more to be dreaded than a common viper; so much more reason have you to fear Hezekiah than his grandfather Uzziah, because the grandson will gain greater victories over you. This Hezekiah did, for he smote the Philistines even unto Gaza, and the borders thereof, 2Ki 18:8. “A flying serpent,” says Lowth, “is what the Latins call serpens jaculus, which darts itself against any creature it meets; and they are called fiery, because they cause an inflammation where they sting.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain In the year that king Ahaz died - This…
In the year that king Ahaz died - This is the caption or title to the following prophecy, which occupies the remainder of this chapter. This prophecy has no connection with the preceding; and should have been separated from it in the division into chapters. It relates solely to Philistia; and the design is to comfort the Jews with the assurance that they had nothing to apprehend from them. It is not to call the Philistines to lamentation and alarm, for there is no evidence that the prophecy was promulgated among them (Vitringa); but it is to assure the Jews that they would be in no danger from their invasion under the reign of the successor of Ahaz, and that God would more signally overthrow and subdue them than had been done in his time. It is not improbable that at the death of Ahaz, and with the prospect of a change in the government on the accession of his successor, the Philistines, the natural enemies of Judah, had meditated the invasion of the Jews. The Philistines had been subdued in the time of Azariah 2Ki 15:1-7, or Uzziah, as he is called in 2Ch 26:1, who was the son and successor of Amaziah. He broke down the wall of Gath, and the wall of Gabneh, and the wall of Ashdod, and effectually subdued and humbled them 2Ch 26:6. In the time of Ahaz, and while he was engaged in his unhappy controversies with Syria and Ephraim, the Philistines took advantage of the enfeebled state of Judah, and made successful war on it, and took several of the towns 2Ch 28:18; and at his death they had hope of being able to resist Judah, perhaps the more so as they apprehended that the reign of Hezekiah would be mild, peaceable, and unwarlike. Isaiah, in the prophecy before us, warns them not to entertain any such fallacious expectations, and assures them that his reign would be quite as disastrous to them as had been the reign of his predecessors.
Was this burden - See the note at Isa 13:1.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Achaz. When Ezechias was just seated on the throne.…
Achaz. When Ezechias was just seated on the throne. The preceding and subsequent predictions were then delivered, chap. xiii. 20.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain b) Prophecies relating to the nations threatened by Assyria,…
b) Prophecies relating to the nations threatened by Assyria, viz.: Philistia, Moab, Syria and Ephraim, Ethiopia and Egypt
Isa_14:28 to Isa_20:6
Read full note →
1. AGAINST PHILISTIA
Isa_14:28-32
This short piece was occasioned by an embassy that the Philistines sent to Jerusalem in hypocritical courtesy, after the death of king Ahaz. It contains the most manifold correspondences to chap. 11, so that there can be no doubt about its having a contemporaneous origin. Yet chap. 11, originated before this piece, for the latter evidently leans on the former. It is seen that the young king Hezekiah, immediately on ascending the throne awakened great expectations. That the present piece comes just here, has, may be, its explanation in this, that Isaiah would begin with these western neighbors as the least dangerous. He then passes on to the East to the mightier Moabites, from them he ascends north to the still mightier Syro-Ephraimites, to conclude with the mightiest of all, the Egyptians and Ethiopians of the South. Jeremiah, chap. 47, goes from the Philistines to the Moabites, and then by a round-about to Damascus.
____________________
28 In The Year That King Ahaz Died Was This Burden.
29 Rejoice not thou, 38whole Palestina,
Because 39the rod of him that smote thee is broken:
For out of the serpent’s root shall come forth a 40 41cockatrice,
And his fruit shall be a fiery flying serpent.
30 And the first born of the poor shall feed,
And the needy shall lie down in safety:
And I will kill thy root with famine,
And he shall slay thy remnant.
31 Howl, O gate; cry, O city;
Thou, awhole Palestina, art dissolved:
For there 42shall come from the north a smoke,
And 43 44none shall be alone in his 45appointed times.
32 What shall one then answer the messengers of the nation?
That the Lord hath founded Zion,
And the poor of His people shall 46trust in it.
TEXTUAL AND GRAMMATICAL
Isa_14:28. מַשָׂא see Isa_13:1.
Isa_14:30. בכורי דלים is, so to speak, a superlative of בְּנֵי ד׳ = those on whom the essence of poverty and lowliness is impressed in full, unmitigated power.—To take the basilisk as the subject of יהרג (Delitzsch) does too much violence. I [thus, too J. A. A.] take simply רעב, which is gen. masc., as subject.
Isa_14:31. שַׁעַר metonymy for those assembled in the gates, the ישְׁבֵי שַׁעַר Psa_69:13; hence the feminine construction: comp. יוֹדֵעַ כָל־שַׁעַר עַמִּי Rth_3:11.—Niph. נמוג occurs in Isaiah only here. The form is to be regarded here as Inf. absol. Regarding the form comp. Isa_59:13; Ewald, § 240, c.——מוֹעָד, (the hordes united at their rendezvous, מוֹעֵד Joel 8:14) is ἄπ. λεγ.——בּוֹדֵד in Isaiah only here; comp, Hos_8:8; Psa_102:8.
Isa_14:32. עָנָה is according to rule construed with a double Accusative (comp. 1Sa_20:10; Mic_6:5; Jer_23:37, etc.). The third pers. sing stands impersonally as is often the case (comp. Isa_6:10; Isa_7:24; Isa_8:4; Isa_10:4, etc.).—חסה stands often with בְּ of the place whither one flees for refuge (Isa_30:2; Psa_36:8; Jdg_9:15, etc.).
EXEGETICAL AND CRITICAL
1. Philistia is warned against rejoicing at the death of Ahaz. If Ahaz was a serpent, then out of his root (Isa_11:1—notice the Messianic reference!) shall proceed a basilisk and flying dragon (Isa_14:29). Israel shall pasture in peace; Philistia perish by poverty and care (Isa_14:30). From the northern quarter the enemy shall invade the land, scathing and burning (Isa_14:31). But to the embassy, in regard to the matters they sought to spy out, the short, haughty answer shall be given: Zion is Jehovah’s foundation, and in this the needy of His people find a sure refuge (Isa_14:32).
2. In the year——thy remnant.
Isa_14:28-30. The year of Ahaz’s death is 728 B. C. The Philistines, according to 2Ch_28:18, had possessed themselves of territory belonging to Israel. They had made a conquest in the low country (שְׁפֵלָה) and in the south-land (נֶגֶב) of the cities Bethshemesh, Ajalon, Gederoth, Shocho, Timna and Gimzo, and dwelt in them. But of Hezekiah it is related (2Ki_18:8): “He smote the Philistines, even unto Gaza, and the borders thereof, from the tower of the watchmen to the fenced city.” He had, therefore, at last conquered back the lost territory. This is all that the historical books offer to us concerning the times of Ahaz and Hezekiah.
From Isa_14:32 it is seen that after the death of Ahaz the Philistines sent ambassadors to Jerusalem. Perhaps the ostensible object of this embassage was neighborly consideration: they would offer condolence. But in reality they were to sound the state of affairs. [See below comment of J. A. A., etc., at Isa_14:32.--Tr.] Isaiah knows this very well, and gives them an answer that, on the one hand, befitted their perfidy, and, on the other, the standpoint of a genuine representative of the Theocracy. That is not saying that Isaiah gave this answer in the name of the government. He gave it as Prophet, i.e., he uttered it like he published his other prophecies; whether publicly or to the ears of the embassy, or before a few witnesses, is a matter of indifference. His words concern primarily the rulers themselves. He says to them how, as the representatives of the people of God, they ought to reply. At any rate, he knew that his words would go to the right address, i.e., as well to the government in Jerusalem as to the Philistine ambassadors.
The introductory words (Isa_14:28) are the same as Isa_6:1. In our passage they have evidently the sense that Ahaz had already died. This appears from what follows. Rejoice notetc.—These words recall 2Sa_1:20, the lament of David over the death of Saul and his sons. For there it reads: “Tell it not in Gath, publish it not in the streets of Askelon; lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph” (comp. Mic_1:10). Ahaz was as little as Saul a king after God’s heart. That did not hinder the Philistines from rejoicing at the death of either of their kings. To either event that occasioned sorrow to Israel there was attached joyful hope for them. Though so far as we know, Ahaz did them no harm, but was rather conquered by them; yet they might hope that under his young successor their interests would be still more fostered. Therefore Isaiah warns them against overflowing with too much joy—joy that would fill all Philistia. He describes the subject of the joy to be: because the rod of him that smote thee is broken.—As Ahaz did not smite the Philistines, but was much more smitten by them, we must not regard him as the rod that smote, but the kingdom of Judah in general. David broke their power (2Sa_5:17 sqq.; Isa_8:1; Isa_21:15 sqq.). Although from that period they were still dangerous enemies, yet the time of their superiority was past. It is related of Solomon (1Ki_4:21) and of Jehoshaphat (2Ch_17:11) that the Philistines were tributary to them. Uzziah leveled the walls of Gath, Jabneh and Ashdod (2Ch_26:6). The government of Ahaz was weak even toward the Philistines. Might they not hope that one still weaker would succeed Ahaz, and that thus the staff that had once smitten them would be entirely broken? For this reason we take שׁבט מכך (comp. Isa_9:12; Isa_10:20) to be rather: “the staff that smote thee” than “the staff of him that smote thee.” Ahaz, though having no staff that smote, was, as king of Judah, a part of that staff that had smitten them.
But the Prophet destroys the hope of the Philistines. He says in advance, that out of the root of the serpent shall proceed a basilisk and a conquering dragon. The expression שׁרשׁ, root, applied to the serpent is strange. But it is to be explained as an allusion to the “root of Jesse” (Isa_11:1; Isa_11:10). Perhaps there lies in the נָחָשׁ even an allusion to the name אחז, and at the same time a reminder of the serpent that Dan was to be, according to Gen_49:17, and whose realization we find in Samson. צֶפַע, basilisk (which occurs only here) evidently means the same as צִפְעִֹני which Isa_11:8, uses in the same discourse of which the expression “root” has reminded us. The expression must any way be meant as something stronger compared with “serpent,” as, on the other hand, שׂרף מעופף “flying dragon” (found again only Isa_30:6; comp. Herod, 2:75; 3:109 and Gesen.in loc.) is meant to express something stronger than צֶפַע. By the “basilisk,” the Prophet any way means Hezekiah; very likely by the “flying dragon,” he means the Messiah. For what is said Isa_14:30 of the happy circumstances of Israel, plainly recalls the representation of the Messianic salvation Isa_11:4 sqq.——But if the Prophet compares the typical and anti-typical king of Judah to serpents, we must consider that they must be serpents only for the hated enemies. God says of Himself that He will be the plague and destruction of death (Hos_13:14).
First-born of the lowly it says Isa_14:30; not the first-born.” I do not think that the בכרי דלים here are the Jews. The Prophet lives quite in the sphere of the ideas of chap. 11. There it is said (Isa_14:4 sqq.), that the Messiah shall judge the lowly (דלים) with righteousness, and that wild and tame beasts shall pasture peacefully together. In our passage the Prophet unites both these thoughts, in that he draws from the one his subject and from the other his predicate. But, according to Isa_11:4, he means the lowly and poor in an individual sense. He is not thinking of political lowliness of the nation. It shall be a sign of the glory and blessedness of His kingdom, that people, that otherwise were poor and wretched, shall move in rich pasture and rest there securely. He means of course Jewish poor, but not the Jews as the poorest people. It appears to me, moreover, that Isaiah has before his mind a passage from Job (Job_18:12-13) where it says: “Be hunger his power, and destruction stand ready at his side; devour the members of his skin, devour his members the first-born of death.”
In contrast with the rich pasture that the poor of Israel shall find under their king, the Messiah, and in contrast with the glorious fruit that the root of the royal house of David shall produce, the Philistines shall be destroyed to the root of their existence by hunger and want, yea, the last remnant of them shall be strangled by this grim enemy.
3. Howl, O gate——trust in it.
Isa_14:31-32. The Prophet describes in Isa_14:31, how Philistia will suffer and feel the destruction, which, according to 29b and 30b, is in prospect. The gates shall howl (comp. Isa_13:6; Jer_48:20) and the entire population of the cities shall cry (comp. Eze_21:17) the whole land shall dissolve in anguish and fear, i.e., shall be without courage, counsel, defence (comp. Exo_15:15; Jos_2:9; Jos_2:24; ?????Jos_10:18; Jos_13:7). The reason for these utterances is assigned: for there shall come from the north a smoke.—It is plain enough that neither clouds of dust nor fire borne in advance of troops can be intended here. For neither of these would occasion terror like the smoke of towns already set on fire. Most expositors understand the Assyrian to be meant by the approaching enemy. But that is much too narrow a construction. According to Isa_14:29 b. and 30b. the Lord announces Himself, and His anointed as the enemy that will destroy Philistia. And if Isa_14:30 a. Messianic salvation is proclaimed to Israel, then the reverse of this for the Philistines is naturally Messianic destruction. But Philistia will have, too, its part to endure in the great judgments that the Lord will bring on the world of nations, and by which He will redeem His people. In Isa_11:14, which is so nearly allied to our passage, the Philistines are, in fact, expressly named among the nations out of whose power the Lord will deliver His people. Therefore, the Prophet means here the final judgment on Philistia, though, of course, this does not exclude that this final judgment has its preliminary stages, and that one of these, too, may be an Assyrian invasion, to which, in fact, “from the north” refers. The army of the enemy will be a compact and powerful body—no one runs away, no one strays off (comp. Isa_5:27).
The Prophet having said to the Philistines in general, what the reality of the future will be in contrast with the hopes of their malicious rejoicing, comes at last (Isa_14:32) to speak of the special fact that prompted him to this prophetic declaration. Ambassadors had come who ostensibly would manifest friendly sympathy, but, in fact, spy out how matters stood in Jerusalem. The Prophet knows that. It is important to give them an answer that is worthy of the Theocracy. Whether or not the powers that were were competent and willing to do this we know not. Any way the Prophet of Jehovah considered it as belonging to his office to express what, from the genuine theocratic point of view, ought to be said to these ambassadors.—–מּלֹאכי– ,גוי, messengers of a nation, stands significantly without article. גוי, nation, designates here very expressly a heathen people. He says therefore: what sort of answer have messengers of a heathen people to get, who come with such a purpose as these Philistines now do? None other than the curt: Jehovah founded Zion, (Isa_28:16) and therefore the wretched of His people (Isa_10:2) can hide themselves with confidence in this divine foundation. [“The very absence of the article (i.e., with גוי) implies that the expression (“messengers of a nation”) is indefinite, and that the whole sense meant to be conveyed is this, that such may be the answer given to the inquiries made from any quarter.”—J. A. A. This judicious remark may suffice to call attention to the very slender foundation there is for the conjecture which yet gives much of the coloring to the foregoing comment. If no special Philistine delegation is meant by Isaiah, then all that is said about pretended condolence, malicious satisfaction, spying, etc., is misplaced fancy. Much as we may desire to detect the historic facts connected with prophecy, we must be content without them if they are not supplied. The tendency of modern exposition is as much to license in conjecturing the historical basis of prophecy, as formerly it was to license in detecting the fulfilment of it. On Isa_14:29, J. A. A., comments: “All interpreters agree that the Philistines are here spoken of, as having recently escaped from the ascendancy of some superior power, but at the same time threatened with a more complete subjection.” Everything historically specific, beyond this obviously sure statement, is conjecture with no broader foundation than that pointed out above. Another commentater (Dr. B. Neteler,Das Buch Isaias—mit Berücksichtigung—der auf seinen Inhalt sick bezieenden assyrischen Inschriften erklärt, Münster, 1876), who reads the text in the light of recent interpretations of Assyrian inscriptions identifies the reference of the symbols as follows: “The staff that repeatedly smote the Philistines very seriously was Sargon. The basilisk proceeding out of the root of the serpent is Sennacherib, who, in his third expedition, conquered various Philistine cities. The flying dragon is Esarhaddon, who, in the beginning of his reign, undertook an expedition toward the sea coasts, and whose war against Egypt was doubtless a considerable burden for Philistia.” “The messengers of the nation (Isa_14:32) that came on like a devastating fire, and overcame the nation of Philistines with little trouble, must acknow ledge that worldly-power comes to grief against Zion. Sargon and Sennacherib had that experience." Birks makes the rod = the serpent = Tiglath-Pileser, etc.—Tr.].
DOCTRINAL AND ETHICAL
1. On Isa_14:32. It is to be remarked here that Isaiah holds out as a shield, the truth that the Lord has founded Zion. But when the Jews founded on this truth a wicked hope, in that they saw therein a passport for every sort of godless-ness, then it is said: “Trust ye not in lying words, saying, The temple of the Lord, are these.” Jer_7:4.
Footnotes:
[38]all Philistia.
[39]the rod that smote.
[40]Or, adder.
[41]basilisk.
[42]comes.
[43]Or, he shall not be alone.
[44]no straggler in his armies.
[45]Or, assemblies.
[46]Or, betake themselves unto it.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain PROPHECY AGAINST PHILISTIA. (Isa 14:28-32)
PROPHECY AGAINST PHILISTIA. (Isa 14:28-32)
In . . . year . . . Ahaz died--726 B.C. Probably it was in this year that the Philistines threw off the yoke put on them by Uzziah.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain AGAINST PHILISTIA, Isa_14:28-32.
AGAINST PHILISTIA, Isa_14:28-32.
Properly, another chapter begins and ends with these verses. The prophet had treated fully of Babylon’s downfall in the far future; then he reverted to the earlier overthrow of Assyria; and now, returning to the exigencies of his own time, he utters this note of warning to Philistia not to exult unduly in the foredoom of her old enemy. The apostrophe is to the Philistines, though uttered chiefly for the comfort of Judah.
Read full note →
28. The year… Ahaz died — About B.C. 726.
Burden — An utterance, an oracle, a threatening message, a sentence denounced — in this case denounced in the year that Ahaz died.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 28. The superscription. The word “burden” (massâ’) makes it…
28. The superscription. The word “burden” (massâ’) makes it improbable that the verse was written by Isaiah. It may nevertheless embody a sound tradition.
the year that king Ahaz died] Cf. ch. Isa_6:1. Probably 727 b.c. (but see Chronological Note, pp. lxxvi f.).
Read full note →
Each verse of the short oracle forms a strophe of four lines.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (28) In the year that king Ahaz died was…
(28) In the year that king Ahaz died was this burden.—The prophecies against Babylon and Assyria are naturally followed by a series of like predictions, dealing with other nations which played their part in the great drama of the time. The date of that which comes next in order is obviously specified, either by Isaiah himself or by the compiler of his prophecies, that it might be seen that it was not a prophecy after the event. The death-year of Ahaz was B.C. 727. It was natural that the prophet’s thoughts should be much exercised then, as in the year of Uzziah’s death (Isa_6:1), on the uncertainties of the coming future, and the “burden” was the answer to his searchings of heart. It was probably delivered before the king’s death. (See Note on Isa_6:1.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 28-32. THE BURDEN OF PHILISTIA. The Philistines had…
Vers. 28-32. THE BURDEN OF PHILISTIA. The Philistines had suffered grievously at the hands of Judah in the reign of Uzziah, (2Ch_26:6) and had retaliated in the reign of Ahaz. (2Ch_28:18) It would seem that after this they were invaded by Tiglath-Pileser, who penetrated as far as Gaza, which lie took ("Records of the Past," vol. 5. p. 51) and made tributary, as he also did Ascalon ("Ancient Monarchies," vol. it. p. 399). Tiglath-Pileser died shortly before Ahaz, and the present "burden" seems to have been uttered in connection with his death. Isaiah warns Philistia (equivalent to Palestina") that her rejoicing is premature; Tiglath-Pileser will have successors as powerful and as cruel as himself, and these successors will carry destruction and ravage over the whole land.
In the year that King Ahaz died was this burden. These words introduce the "burden of Philistia," and shows that it is chronologically out of place, since the prophecies from Isaiah 10. to Isa_14:1-27 have belonged to the reign of Hezekiah. Ahaz appears to have died early in B.C. 725.
Read full note →
Vers. 28-32. Oracle concerning Philistia.
I THE HISTORICAL OCCASION. It dates from about the time of the death of Ahaz, and was on his death incorporated with the book. The Edomites and the Philistines, who had given way before the powers of David, had taken advantage of the weakness of Ahaz"s government to invade Judah They had taken possession of several towns in the south of the land. (2Ch_28:17, 2Ch_28:18) The Syrians in the front and the Philistines in the rear seemed to threaten and devour the land with open. (Isa_9:12) But the year of the death of Ahaz brought Hezekiah to the throne, who successfully resisted Assyria and smote the Philistines to Gaza, (2Ki_18:8) not only recovering the cities, but defeating them in their own land. To this eventful time, then, the oracle belongs.
II WARNING TO PHILISTIA.
1. The might of the Davidic house. Its symbols are a rod, a staff, a serpent, a cerastes or basilisk, and a flying dragon. The "rod that smote Philistia" was the scepter of David and of Solomon, later wielded by Azariah or Uzziah, (2Ki_15:1-7 2Ch_26:1) who broke down the wall of Gath and of Gabneh and of Ashdod. But the conflict with Syria and Ephraim had brought the power of Judah low; the rod was broken in pieces. But the power of Judah is no mere rod; a root is the fitting symbol of its inexhaustible vigor. The tembinth oak is not perished when its leafy honors have fallen, (Isa_6:13) and from the root of Jesse a young sucker shall yet spring. (Isa_11:1) With this symbol is connected that of the serpent, also widely viewed in antiquity as a chthonic symbol, i.e. as representing the powers supposed to be seated in the heart of the earth. The serpent is a "son of earth," and this significance may be seen illustrated in the story of the appearance of the serpents, which were devoured by horses, to Croesus. The horses symbolized the invading enemy, under Cyrus (Herod., 1:78). The Greek legends of the slaying of a serpent or dragon by a hero, seem in several cases to denote the taking possession of a land or of a sanctuary Apollo, Perseus, Bellerophon. If such be the meaning of the serpent here, then, says the prophet, so far from destroying the serpent of Judah, its power in the land, the Philistine will encounter a more dangerous and deadly form of that power. A cerastes or basilisk shall arise in the person of Hezekiah; nay, a flying dragon shall be the ripe fruit from the indestructible root. The flying dragon is explained by the Targum to be the Messiah, so that the reference would be to the Davidic government of the immediate future under Hezekiah, and that of the ultimate future under the coming Anointed (Delitzsch). Ewald, however, refers to the Assyrian. In religious symbolism the dragon stands for the foul fiend; in historical symbolism he may stand for the avenger, as here. The tribal ensign of Dan was in like manner the serpent, (Gen_49:17) whose deadly hatred to the Philistines appeared in the deeds of the hero Samson.
2. Effects of the Davidic rule. The poor will feed upon Jehovah"s pasture, and the helpless lie down in peace. Deeply depressed, menaced on every hand, they shall nevertheless find, under the care of the good Shepherd, nourishment and tranquility unbroken by fears. (cf. Zep_3:12, Zep_3:13) The foe will be eradicated by starvation or put to the sword. The picture may be regarded, as other similar pictures, as an allegory of the rule of the eternal Messiah, the enjoyment of the eternal sabbath. For historical relations ever give back some reflection of eternal verities, and these verities enter into and govern the events of every epoch. From every time of national distress, of personal trouble, the spiritual song, undying in its truth and assurance, may be heard arising, "Jehovah is my Shepherd; I shall not want... He prepareth for me a table in the presence of mine enemies.
III CALM AMIDST THE STORMS. Let the strong cities of Philistia lift up the cry of wailing. A smoke, and behind the smoke dense unbroken ranks of men are rolling from the north. Firm is their discipline, united and invincible their army. What, then, will be Judah"s fate? Shall she, too, melt away in the fire? What answer do the messengers of the nations bring? That Jehovah hath founded Zion, and upon it the sufferers of my people trust." Nothing can bring us triumph but the adherence to principle; nothing should dismay us where that adherence is constant. "Reverence the Lord of hosts himself, and let him be your Fear, and let him be your Dread; and he shall be for a Sanctuary". (Isa_8:13) "Behold, I lay in Zion for a foundation a Stone, a tried Stone, a precious Cornerstone, a sure Foundation: he that believeth shall not make haste". (Isa_28:16) The "poor of the flock", (Zec_11:7) the despised, suffering, and persecuted in every age, are welcome to the sanctuary and to the heart of the great God. While the tempest rages without and his judgments are abroad in the earth, they are sheltered in his pavilion, concealed in the secret place of the Most High. The lowly heart, looking up to that hand, so awful in menace towards all that is "high and lifted up," sees it relax, expand, become as a canopy of protecting tenderness. The suffering are stronger than they seem; they know a way of escape from the worst; they can flee to the Name of Jehovah as a strong Tower; they can enter their closet and shut to the door; they can pray to the Father in secret. The thought of eternal Love is itself a "little sanctuary," whose walls, as they tarry there, recede, open, and afford the prospect of eternal day. J.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain Warning to the Philistines
Warning to the Philistines
This prophecy is assigned, in the title prefixed to it, to the year that king Ahaz died (728 b.c.). The Philistines are represented as exulting over the death of their oppressor, but are warned that their joy is premature, for worse times are in store for them. The oppressor of Philistia referred to may be (1) Ahaz, whose death may have formed the occasion of the utterance, or, more probably, (2) Tiglathpileser, whose ally Ahaz had been; in that case Sargon and Sennacherib are indicated by the cockatrice and fiery serpent (Isa_14:29), each one proving more terrible and formidable to the nations of Western Asia than his predecessor.
Read full note →
The joy of Philistia is premature, for, though apparently broken, the Assyrian power will recover and become more formidable than before (Isa_14:29). While Judah escapes, Philistia will suffer from famine and sword (30), and the smoke on the horizon already marks the invader's approach (31). Philistine ambassadors arrived in Judah to arrange a defensive alliance; the prophet's answer is an expression of confidence in Jehovah, who has promised safety to Zion (32).
29. Thou, whole Palestina] RV 'O Philistia, all of thee.' Rod of him, etc.] RV 'rod that smote.' The rod symbolises the Assyrian power, as in Isa_10:24. Serpent's root, etc.] Each species mentioned is more deadly than the preceding, the fiery serpent being the worst of all (Isa_30:6; Num_21:6); the serpent also symbolises Assyria in Isa_27:1.
30. Firstborn of the poor] i.e. the very poor, those inheriting a double portion (Deu_21:17) of poverty. The reference is to the people of Judah, who, though afflicted, shall escape, whereas of the Philistines will be left no remnant to return.
31. Thou.. dissolved] RV 'thou art melted away, O Philistia, all of thee.' The north] the way by which the invader would naturally approach. Shall be alone in] RV 'standeth aloof at.' The meaning is that no soldier is missing from the ranks of the enemy.
32. Trust] RV 'take refuge.'
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain See note 1; (See Scofield "Isa 13:1").
burden
See note 1; (See Scofield "Isa 13:1").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 the rod that struck you is broken
the rod that struck you is broken
The rod that struck Philistia represents a king who sent his army to attack them. Being broken represents either being dead or being defeated. AT: "the king that sent his army against you is dead" or "the army that attacked you is defeated" (See: Metaphor)
Read full note →
For out of the serpent's root will grow out an adder ... his offspring will be a fiery flying serpent
These two phrases are both the image of a serpent's offspring being even more harmful than the serpent. They represent a king's successor being more powerful and cruel than the first king. (See: Parallelism and Metaphor)
an adder
a kind of poisonous snake
a fiery flying serpent
Here the word "fiery" probably refers to the serpent's poisonous bite, and the word "flying" refers to its quick movements. AT: "a quickly moving poisonous snake" (See: Metaphor)
The firstborn of the poor
This represents the poorest people. AT: "The poorest people" or "The poorest of my people" (See: Metaphor)
I will kill your root with famine that will put to death all your survivors
Here "your root" refers to the people of Philistia. AT: "I will kill your people with famine that will put to death all your survivors" (See: Metaphor)
translationWords
king
Ahaz
declare
joy
Philistines
rod
serpent
offspring
firstborn
famine
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.