But you are cast out of your grave like a rejected branch, covered by those slain with the sword, and dumped into a rocky pit like a carcass trampled underfoot. But you are cast out of your graveThis phrase speaks to the utter disgrace and dishonor of the subject, likely the king of Babylon, who is denied a proper burial. In ancient Near Eastern cultures, burial was a significant rite, and to be denied this was a profound humiliation. The Hebrew word for "cast out" (הָשְׁלַךְ, hash-lach) implies a forceful rejection, emphasizing the severity of the disgrace. This imagery serves as a stark contrast to the expected honor of a king, highlighting the divine judgment against pride and tyranny. like a rejected branch
The metaphor of a "rejected branch" suggests something that is cut off and discarded, no longer part of the living tree. In biblical symbolism, a branch often represents a person or a lineage. The Hebrew word for "branch" (נֵצֶר, netser) can also imply a shoot or sprout, something that should have potential for growth but is instead cast aside. This imagery underscores the finality of the judgment and the loss of potential due to rebellion against God. clothed with the slain
This phrase paints a vivid picture of being surrounded by death, as if wearing it like a garment. The Hebrew word for "clothed" (לָבוּשׁ, lavush) indicates being enveloped or covered. The imagery suggests that the subject is not only associated with death but is also defined by it. This serves as a powerful reminder of the consequences of sin and rebellion, where the wages of sin are indeed death (Romans 6:23). with those pierced by the sword
Here, the text refers to those who have fallen in battle, victims of violence and conflict. The Hebrew word for "pierced" (מְחֹלָלִים, mecholalim) implies being fatally wounded. This phrase connects the fate of the subject with those who have met a violent end, reinforcing the theme of divine retribution and the futility of opposing God's will. who descend to the stones of the Pit
The "Pit" (בּוֹר, bor) is often a metaphor for Sheol, the realm of the dead in Hebrew thought. The "stones" suggest a place of permanence and finality, where the dead are laid to rest. This descent signifies the inevitable end for those who defy God, a descent into darkness and oblivion. It serves as a sobering reminder of the eternal consequences of pride and rebellion. like a corpse trampled underfoot
This final image is one of utter degradation, where the body is not only dead but also dishonored. The Hebrew word for "trampled" (מָבוּס, mavus) conveys the idea of being trodden down, treated with contempt. In the ancient world, to be left unburied and trampled was the ultimate disgrace. This imagery underscores the complete and total judgment against the proud and arrogant, serving as a warning to all who would exalt themselves against the knowledge of God. Persons / Places / Events 1. The Fallen King of BabylonThis passage is part of a taunt against the king of Babylon, symbolizing pride and arrogance that leads to downfall. 2. The Grave (Sheol)Represents the realm of the dead, often depicted as a place of shame for those who are not honored in death. 3. The Rejected BranchSymbolizes something that was once part of a living tree but is now discarded, representing the king's fall from power and grace. 4. The Slain and Pierced by the SwordRefers to those who have died violently, emphasizing the disgraceful end of the king. 5. The PitAnother term for Sheol, indicating a place of deep humiliation and defeat. Teaching Points The Consequences of PridePride leads to downfall and disgrace. The king of Babylon's fate serves as a warning against arrogance and self-exaltation. The Reality of JudgmentGod's judgment is inevitable for those who oppose Him. The imagery of being cast out and trampled underfoot underscores the severity of divine justice. The Importance of HumilityBelievers are called to humility, following the example of Christ, who humbled Himself and was exalted by God. The Transience of Earthly PowerEarthly power and glory are temporary. The king's fall reminds us that true security and honor come from God alone. The Hope of RedemptionWhile the passage speaks of judgment, it also points to the hope of redemption for those who turn to God in humility and repentance. Bible Study Questions 1. How does the imagery of a "rejected branch" in Isaiah 14:19 relate to the concept of pride and downfall in your own life? 2. In what ways does the fate of the king of Babylon serve as a warning for modern leaders and individuals? 3. How can the principle of humility, as seen in Philippians 2:5-11, be applied in your daily interactions and decisions? 4. What are some areas in your life where you might be relying on earthly power or status rather than God's provision and strength? 5. How does the hope of redemption through Christ influence your understanding of judgment and grace in the context of Isaiah 14:19? Connections to Other Scriptures Ezekiel 31This chapter uses similar imagery of a fallen tree to describe the downfall of Assyria, drawing a parallel to the fate of the proud. Revelation 18The fall of Babylon is depicted as a symbol of ultimate judgment against pride and rebellion against God. Proverbs 16:18Highlights the principle that pride precedes destruction, reinforcing the theme of Isaiah 14:19. Philippians 2:5-11Contrasts the humility of Christ with the pride of earthly rulers, offering a model for believers to emulate. People Ahaz, Isaiah, Jacob, Lucifer, SaraphPlaces Babylon, Lebanon, Philistia, ZionTopics Abominable, Branch, Cast, Clothed, Corpse, Covered, Dead, Descend, Pierced, Pit, Rejected, Slain, Stones, Sword, Thrust, Tomb, Trampled, UnderfootDictionary of Bible Themes Isaiah 14:19 4257 pit
5288 dead, the Isaiah 14:3-23 4215 Babylon Isaiah 14:12-20 5849 exaltation Library The victory of Life (Preached at the Chapel Royal. )
ISAIAH xxxviii. 18, 19. The grave cannot praise thee, death cannot celebrate thee: they that go down into the pit cannot hope for thy truth. The living, the living, he shall praise thee. I may seem to have taken a strange text on which to speak,--a mournful, a seemingly hopeless text. Why I have chosen it, I trust that you will see presently; certainly not that I may make you hopeless about death. Meanwhile, let us consider it; for it is in the Bible, and, like all words in the Bible, was written …
Charles Kingsley—The Water of Life and Other SermonsThe Life and Death of Mr. Badman,
Presented to the World in a Familiar Dialogue Between Mr. Wiseman and Mr. Attentive. By John Bunyan ADVERTISEMENT BY THE EDITOR. The life of Badman is a very interesting description, a true and lively portraiture, of the demoralized classes of the trading community in the reign of King Charles II; a subject which naturally led the author to use expressions familiar among such persons, but which are now either obsolete or considered as vulgar. In fact it is the only work proceeding from the prolific …
John Bunyan—The Works of John Bunyan Volumes 1-3 The First Trumpet.
The first trumpet of the seventh seal begins from the final disturbance and overthrow of the Roman idolarchy at the close of the sixth seal; and as it was to bring the first plague on the empire, now beginning to fall, it lays waste the third part of the earth, with a horrible storm of hail mingled with fire and blood; that is, it depopulates the territory and people of the Roman world, (viz. the basis and ground of its universal polity) with a terrible and bloody irruption of the northern nations, …
Joseph Mede—A Key to the Apocalypse The Evil of Sin visible in the Fall of Angels and Men.
1 When the great Builder arch'd the skies, And form'd all nature with a word, The joyful cherubs tun'd his praise, And every bending throne ador'd. 2 High in the midst of all the throng, Satan, a tall archangel, sat, Amongst the morning stars he sung [1] Till sin destroy'd his heavenly state. 3 ['Twas sin that hurl'd him from his throne, Grov'ling in fire the rebel lies: "How art thou sunk in darkness down, "Son of the morning, from the skies!" [2] 4 And thus our two first parents stood Till sin …
Isaac Watts—Hymns and Spiritual Songs Epistle xviii. To John, Bishop.
To John, Bishop. Gregory to John, Bishop of Constantinople [1586] . At the time when your Fraternity was advanced to Sacerdotal dignity, you remember what peace and concord of the churches you found. But, with what daring or with what swelling of pride I know not, you have attempted to seize upon a new name, whereby the hearts of all your brethren might have come to take offence. I wonder exceedingly at this, since I remember how thou wouldest fain have fled from the episcopal office rather than …
Saint Gregory the Great—the Epistles of Saint Gregory the Great Epistle xxi. To Constantina Augusta .
To Constantina Augusta [1593] . Gregory to Constantina, &c. Almighty God, who holds in His right hand the heart of your Piety, both protects us through you and prepares for you rewards of eternal remuneration for temporal deeds. For I have learnt from the letters of the deacon Sabinianus my responsalis with what justice your Serenity is interested in the cause of the blessed Prince of the apostles Peter against certain persons who are proudly humble and feignedly kind. And I trust in the bounty …
Saint Gregory the Great—the Epistles of Saint Gregory the Great That the Ruler Should Be, through Humility, a Companion of Good Livers, But, through the Zeal of Righteousness, Rigid against the vices of Evildoers.
The ruler should be, through humility, a companion of good livers, and, through the zeal of righteousness, rigid against the vices of evil-doers; so that in nothing he prefer himself to the good, and yet, when the fault of the bad requires it, he be at once conscious of the power of his priority; to the end that, while among his subordinates who live well he waives his rank and accounts them as his equals, he may not fear to execute the laws of rectitude towards the perverse. For, as I remember to …
Leo the Great—Writings of Leo the Great The Doctrine of Satan.
I. HIS EXISTENCE AND PERSONALITY. 1. EXISTENCE. 2. PERSONALITY. II. HIS PLACE AND POWER. 1. A MIGHTY ANGEL. 2. PRINCE OF POWER OF THE AIR. 3. GOD OF THIS WORLD. 4. HEAD OF KINGDOM OF DARKNESS. 5. SOVEREIGN OVER DEATH. III. HIS CHARACTER. 1. ADVERSARY. 2. DIABOLOS. 3. WICKED ONE. 4. TEMPTER. IV. OUR ATTITUDE TOWARDS SATAN. 1. LIMITED POWER OF SATAN. 2. RESIST HIM. V. HIS DESTINY. 1. A CONQUERED ENEMY. 2. UNDER ETERNAL CURSE. VI. DEMONS. THE DOCTRINE OF SATAN. Throughout the Scriptures Satan is set …
Rev. William Evans—The Great Doctrines of the Bible The Disciple, -- Master, Some People Say that the Comfort and Joy that Believers Experience...
The Disciple,--Master, some people say that the comfort and joy that believers experience are simply the outcome of their own thoughts and ideas. Is this true? The Master,--1. That comfort and abiding peace which believers have within themselves is due to My presence in their hearts, and to the life-giving influence of the fullness of the Holy Spirit. As for those who say that this spiritual joy is the result only of the thoughts of the heart, they are like a foolish man who was blind from his birth, …
Sadhu Sundar Singh—At The Master's Feet The Power of God
The next attribute is God's power. Job 9:19. If I speak of strength, lo, he is strong.' In this chapter is a magnificent description of God's power. Lo, he is strong.' The Hebrew word for strong signifies a conquering, prevailing strength. He is strong.' The superlative degree is intended here; viz., He is most strong. He is called El-shaddai, God almighty. Gen 17:7. His almightiness lies in this, that he can do whatever is feasible. Divines distinguish between authority and power. God has both. …
Thomas Watson—A Body of Divinity Sargon of Assyria (722-705 B. C. )
SARGON AS A WARRIOR AND AS A BUILDER. The origin of Sargon II.: the revolt of Babylon, Merodach-baladan and Elam--The kingdom of Elam from the time of the first Babylonian empire; the conquest's of Shutruh-nalkunta I.; the princes of Malamir--The first encounter of Assyria and Elam, the battle of Durilu (721 B.C.)--Revolt of Syria, Iaubidi of Hamath and Hannon of Gaza--Bocchoris and the XXIVth Egyptian dynasty; the first encounter of Assyria with Egypt, the battle of Raphia (720 B.C.). Urartu …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7 Use to be Made of the Doctrine of Providence.
Sections. 1. Summary of the doctrine of Divine Providence. 1. It embraces the future and the past. 2. It works by means, without means, and against means. 3. Mankind, and particularly the Church, the object of special care. 4. The mode of administration usually secret, but always just. This last point more fully considered. 2. The profane denial that the world is governed by the secret counsel of God, refuted by passages of Scripture. Salutary counsel. 3. This doctrine, as to the secret counsel of …
John Calvin—The Institutes of the Christian Religion The Holy War,
MADE BY SHADDAI UPON DIABOLUS, FOR THE REGAINING OF THE METROPOLIS OF THE WORLD; OR, THE LOSING AND TAKING AGAIN OF THE TOWN OF MANSOUL. THE AUTHOR OF 'THE PILGRIM'S PROGRESS.' 'I have used similitudes.'--Hosea 12:10. London: Printed for Dorman Newman, at the King's Arms in the Poultry; and Benjamin Alsop, at the Angel and Bible in the Poultry, 1682. ADVERTISEMENT BY THE EDITOR. Bunyan's account of the Holy War is indeed an extraordinary book, manifesting a degree of genius, research, and spiritual …
John Bunyan—The Works of John Bunyan Volumes 1-3 Covenanting According to the Purposes of God.
Since every revealed purpose of God, implying that obedience to his law will be given, is a demand of that obedience, the announcement of his Covenant, as in his sovereignty decreed, claims, not less effectively than an explicit law, the fulfilment of its duties. A representation of a system of things pre-determined in order that the obligations of the Covenant might be discharged; various exhibitions of the Covenant as ordained; and a description of the children of the Covenant as predestinated …
John Cunningham—The Ordinance of Covenanting Opposition to Messiah in Vain
He that sitteth in the heavens shall laugh; the Lord shall have them in derision. T he extent and efficacy [effects] of the depravity of mankind cannot be fully estimated by the conduct of heathens destitute of divine revelation. We may say of the Gospel, in one sense, what the Apostle says of the Law, It entered that sin might abound (Romans 5:20) . It afforded occasion for displaying the alienation of the heart of man from the blessed God, in the strongest light. The sensuality, oppression and …
John Newton—Messiah Vol. 2 Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as …
John Edgar McFadyen—Introduction to the Old Testament Links Isaiah 14:19 NIVIsaiah 14:19 NLTIsaiah 14:19 ESVIsaiah 14:19 NASBIsaiah 14:19 KJV
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