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Updated Bible Version
Isaiah 14:4
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that you will take up this taunt against the king of Babylon, and say,"How the taskmaster has ceased,And how fury has ceased!
that you will take up this taunt against the king of Babylon, and say, "How the oppressor has ceased, And how fury has ceased!
Then shalt thou vse this mockage vpon the kyng of Babylon, and say: Howe happeneth it that the oppressour leaueth of? Is the golden tribute come to an ende?
that thou shalt take up this proverb against the king of Babylon, and say, How hath the oppressor ceased,—the exactress of gold ceased!
that you will take up this proverb against the king of Babylon, and say: "How the oppressor has ceased,The golden [fn] city ceased!
you shall lift up this proverb against the king of Babylon, and say: How the exacter, the gold gatherer, has ceased!
At that time you will begin to sing this song about the king of Babylon: The king was cruel when he ruled us, but now his rule is finished.
that you shall take up this parable against the king of Babylon, and say, How has the oppressor ceased! the golden city ceased!
That thou shalt take vp this prouerbe against the king of Babylon, and say; How hath the oppressour ceased? the golden citie ceased?
That thou shalt take up this proverb against the king of Babylon, and say, How hath the oppressor ceased! the golden city ceased!
then shalt thou vse this mockage vpon ye kinge of Babilon, & saye: How happeneth it yt ye oppressour leaueth of? It ye golden tribute come to an ende?
that you will take up this taunt against the king of Babylon, and say, "How the oppressor has ceased [his insolence], And how the fury has ceased!
that thou shalt take up this parable against the king of Babylon, and say, How hath the oppressor ceased! the golden city ceased!
That you will take up this bitter song against the king of Babylon, and say, How has the cruel overseer come to an end! He who was lifted up in pride is cut off;
That thou shalt take up this proverb against the king of Babylon, and say, How hath the oppressor ceased! the golden city ceased!
you will taunt the king of Babylon with these words: "Look how the oppressor has met his end! Hostility has ceased!
Then you will make fun of the King of Babylonia by singing this song: That cruel monster is done for! He won't attack us again.
you will take up this taunt-song against the king of Bavel: "At last the oppressor is stilled, his arrogance is ended!
Then shalt thou take vp this prouerbe against the King of Babel, and say, Howe hath the oppressor ceased? & the gold thirsty Babel rested?
You shall take up this proverb against the king of Babylon, and say, How has the ruler ceased! the zealous one ceased!
that you shall take up this parable against the king of Bavel, and say, How has the oppressor ceased! the golden city ceased!
that thou shalt take up this parable against the king of Babylon, and say: How hath the oppressor ceased! the exactress of gold ceased!
you will taunt the king of Babylon. You will say, "The mighty man has been destroyed. Yes, your insolence is ended.
you will speak against the king of Babylon, and say, "How the one who made it hard for us has been stopped! How his anger has been stopped!
And thou shalt take up this lamentation against the king of Babylon,
that thou shalt take up this parable against the king of Babylon, and say, How hath the oppressor ceased! the golden city ceased!
you will sing this song of contempt against the king of Babylon: How the oppressor has ceased, and how his fury has ended!
you will take up this taunt against the king of Babylon: How the oppressor has ceased! How his insolence has ceased!
that thou shalt take up this taunt over the king of Babylon, and shalt say: - How hath ceased the oppressor! Ceased the exactress!
Thou shalt take up this parable against the king of Babylon, and shalt say: How is the oppressor come to nothing, the tribute hath ceased?
that you will take this taunt against the king of Babylon, and you will say: "How the oppressor has ceased! his insolence has ceased.
you will take up this taunt against the king of Babylon: "How the oppressor has ceased, the insolent fury ceased!
that you will take up this taunt against the king of Babylon, and say, "How the oppressor has ceased, And how the onslaught has ceased!
On that day Israel will sing this song about the king of Babylon: The cruel king who ruled us is finished; his angry rule is finished!
When he does this, they are to mock the king of Babylon and say: "The cruel king has fallen! He will never oppress anyone again!
you will sing this song of contempt about the king of Babylon and say: How the oppressor has quieted down, and how the raging has become quiet!
thou schalt take this parable ayens the kyng of Babiloyne, and thou schalt sei, Hou ceesside the wrongful axere, restide tribute?
you will take up this taunt against the king of Babylon: "How the oppressor has ceased, the insolent fury ceased!
That thou hast taken up this simile Concerning the king of Babylon, and said, How hath the exactor ceased,
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
proverb: or, taunting speech, Jeremiah 24:9, Ezekiel 5:15, Habakkuk 2:6
How: Isaiah 14:6, Isaiah 14:17, Isaiah 47:5, Isaiah 49:26, Isaiah 51:23, Jeremiah 25:9-14, Jeremiah 27:6, Jeremiah 27:7, Jeremiah 50:22, Jeremiah 50:23, Jeremiah 51:20-24, Jeremiah 51:34, Jeremiah 51:35, Daniel 7:19-25, Habakkuk 1:2-10, Habakkuk 2:6-12, Habakkuk 2:17, Revelation 13:15-17, Revelation 16:5, Revelation 16:6, Revelation 17:6, Revelation 18:5-8, Revelation 18:20
golden city: or, exactress of gold, Isaiah 13:19, Isaiah 45:2, Isaiah 45:3, 2 Chronicles 36:18, Lamentations 4:1, Daniel 2:38, Revelation 18:16
Reciprocal: Numbers 21:27 - General 2 Kings 20:12 - Babylon Job 3:18 - they Psalms 87:4 - Babylon Psalms 103:6 - executeth Psalms 137:8 - who art Isaiah 14:12 - weaken Isaiah 14:16 - Is this Isaiah 16:4 - for Isaiah 21:9 - Babylon Isaiah 39:1 - king Jeremiah 28:14 - I have put Jeremiah 48:17 - How Jeremiah 49:21 - earth Jeremiah 49:25 - General Jeremiah 50:1 - against Babylon Jeremiah 50:13 - every Jeremiah 51:7 - a golden Jeremiah 51:41 - the praise Ezekiel 21:31 - and skilful Ezekiel 28:12 - take up Ezekiel 30:11 - the terrible Daniel 2:32 - head Micah 2:4 - shall Zephaniah 2:15 - how is
Cross-References
But he rebelled against him in sending his ambassadors into Egypt, that they might give him horses and many people. Shall he prosper? shall he escape that does such things? shall he break the covenant, and yet escape?
Gill's Notes on the Bible
That thou shall take up this proverb against the king of Babylon,.... Or "concerning" him, his fall, and the fall of the Babylonish monarchy with him; if we understand this of any particular king of Babylon, it seems best not to interpret it of Nebuchadnezzar, whom Jerom mentions, in whom the empire was in its greatest glory: but of Belshazzar, in whom it ended; the king of Babylon may be here considered as a type of antichrist, and what is said of the one may be applied to the other: the "proverb" or "parable" taken up into the mouth, and expressed concerning him, signifies a sharp and acute speech, a taunting one, full of ironies and sarcasms, and biting expressions, as the following one is. The Septuagint render it, a "lamentation"; and the Arabic version, a "mournful song"; but as this was to be taken up by the church and people of God, concerning their great enemy, whose destruction is here described, it may rather be called a triumphant song, rejoicing at his ruin, and insulting over him:
and say, how hath the oppressor ceased! he who oppressed us, and other nations, exacted tribute of us, and of others, and made us to serve with hard bondage, how is he come to nothing? by what means is he brought to ruin; by whom is this accomplished? who has been the author of it, and by whom effected? this is said as wondering how it should be brought about, and rejoicing that so it was:
the golden city ceased! the city of Babylon, full of gold, drawn thither from the various parts of the world, called a golden cup,
Jeremiah 51:7 and the Babylonish monarchy, in the times of Nebuchadnezzar, was signified by a golden head, Daniel 2:32 so mystical Babylon, or the Romish antichrist, is represented as decked with gold, and having a golden cup in her hand; and as a city abounding with gold, Revelation 17:4. The word here used is a Chaldee or Syriac word x, and perhaps is what was used by themselves, and is the name by which they called this city, and is now tauntingly returned; the word city is not in the text, but supplied. Some render "tribute" y, a golden pension, a tribute of gold, which was exacted of the nations in subjection, but now ceased; and when that tyrant and oppressor, the Romish antichrist, shall cease that tribute which he exacts of the nations of the earth will cease also, as tithes, first fruits, annates, Peter's pence, c.
x מדהבה. y "Tributum", V. L. Cocceius "aurea pensio", Montanus; "aurum tributarium", Munster.
Barnes' Notes on the Bible
That thou shalt take up - Thou shalt utter, declare, or commence. The word ‘take up,’ is used in the sense of utter, speak, or declare, in Exodus 20:7; Exodus 23:1; Psalms 15:2.
This proverb - (המשׁל hamâshâl). Vulgate, ‘Parable.’ Septuagint Τὸν ρῆνον ton thrēnon - ‘Lamentation.’ The Hebrew word משׁל mâshâl, usually rendered “proverb,” is also rendered “a parable,” or “a by-word.” It properly denotes “a metaphor, a comparison, a similitude;” and is applied usually to a brief and pungent sentiment or maxim, where wisdom is embodied in few words. In these the ancients abounded. They had few books; and hence arose the necessity of condensing as much as possible the sentiments of wisdom, that they might be easily remembered, and transmitted to future times. These maxims were commonly expressed in figurative language, or by a brief comparison, or short parable, as they are with us. The word also means, figurative discourse generally; and hence, a song or poem Numbers 23:7, Numbers 23:18; Job 27:1; Job 29:1; Psalms 49:5. It is also used to denote a satire, or a song of triumph over enemies Micah 2:4; Hebrews 4:6; Joel 2:17. It is evidently used in this sense here - to denote a taunting speech, a song of triumph over the prostrate king of Babylon. In this beautiful song, there are all the elements of the most pungent satire, and all the beauties of the highest poetry.
Against the king of Babylon - Over the king of Babylon, or in regard to him. It is not certain that any particular king of Babylon is here intended. If there was, it was probably Belshazzar, in whose reign the city was taken (see the notes at Isaiah 14:22). It may, however, be designed to denote the Babylonian empire - the kingdom that had oppressed the Jews; and thus the king may be referred to as the head of the nation, and as the representative of the whole people.
How hath the oppressor ceased! - The word ‘oppressor’ (נגשׂ nogēs') denotes, properly, the “exactor of tribute,” and refers here to the fact that Babylon had oppressed its dependent provinces, by exacting large revenues from them, and thus cruelly oppressing them.
Ceased - Ceased to exact tribute; or (Hebrew) ‘is at rest.’ It is now at rest, and no more puts forth its power in oppressing its dependent provinces.
The golden city - Babylon. The word used here (מדהבה madehēbâh) occurs nowhere else in the Bible. According to the Jewish Commentators, it means “an exactress of gold,” as if derived from דהב dehab, used for זהב zehab, gold. Gesenius and Michaelis prefer another reading (מרהבה marehēbâh), from (רהב râhab), and suppose that it means oppression. The Vulgate renders it “tribute” - ‘The tribute hath ceased.’ The Septuagint Ἐπισπουδαστής Epispoudastēs - ‘Solicitor, or exactor (of gold).’ Vitringa supposes that the word means “gold,” and that it refers to the golden scepter of its kings that had now ceased to be swayed over the prostrate nations. The most probable sense is, that it means the exactress of gold, or of tribute. This best expresses the force of the word, and best agrees with the parallelism. In this sense it does not refer to the magnificence of the city, but to its oppressive acts in demanding tribute of gold from its dependent provinces.
Clarke's Notes on the Bible
Verse Isaiah 14:4. This proverb - "This parable"] משל mashal, I take this to be the general name for poetic style among the Hebrews, including every sort of it, as ranging under one or other, or all of the characters, of sententious, figurative, and sublime; which are all contained in the original notion, or in the use and application of the word mashal. Parables or proverbs, such as those of Solomon, are always expressed in short pointed sentences; frequently figurative, being formed on some comparison; generally forcible and authoritative, both in the matter and the form. And such in general is the style of the Hebrew poetry. The verb mashal signifies to rule; to exercise authority; to make equal; to compare one thing with another; to utter parables, or acute, weighty, and powerful speeches, in the form and manner of parables, though not properly such. Thus Balaam's first prophecy, (Numbers 23:7-10,) is called his mashal; though it has hardly any thing figurative in it: but it is beautifully sententious, and, from the very form and manner of it, has great spirit, force, and energy. Thus Job's last speeches, in answer to his three friends, Job 27:1-40, are called mashals; from no one particular character, which discriminates them from the rest of the poem, but from the sublime, the figurative, the sententious manner which equally prevails through the whole poem, and makes it one of the first and most eminent examples extant of the truly great and beautiful in poetic style. Proverbs 1:1.
The Septuagint in this place render the word by θρηνος, a lamentation. They plainly consider the speech here introduced as a piece of poetry, and of that species of poetry which we call the elegiac; either from the subject, it being a poem on the fall and death of the king of Babylon, or from the form of the composition, which is of the longer sort of Hebrew verse, in which the Lamentations of Jeremiah, called by the Septuagint Θρηνοι, are written.
The golden city ceased — מדהבה madhebah, which is here translated golden city, is a Chaldee word. Probably it means that golden coin or ingot which was given to the Babylonians by way of tribute. So the word is understood by the Vulgate, where it is rendered tributum; and by Montanus, who translates it aurea pensio, the golden pension. Kimchi seems to have understood the word in the same sense. De Rossi translates it auri dives, rich in gold, or auri exactrix, the exactor of gold; the same as the exactor of tribute.
