New International Version
But you are cast out of your tomb like a rejected branch; you are covered with the slain, with those pierced by the sword, those who descend to the stones of the pit. Like a corpse trampled underfoot,
King James Bible
But thou art cast out of thy grave like an abominable branch, and as the raiment of those that are slain, thrust through with a sword, that go down to the stones of the pit; as a carcase trodden under feet.
Darby Bible Translation
but thou art cast out of thy grave like an abominable branch, covered with the slain -- those thrust through with the sword, that go down to the stones of the pit: like a carcase trodden under foot.
World English Bible
But you are cast away from your tomb like an abominable branch, clothed with the slain, who are thrust through with the sword, who go down to the stones of the pit; like a dead body trodden under foot.
Young's Literal Translation
And -- thou hast been cast out of thy grave, As an abominable branch, raiment of the slain, Thrust through ones of the sword, Going down unto the sons of the pit, As a carcase trodden down.
Isaiah 14:19 Parallel
CommentaryClarke's Commentary on the Bible
Like an abominable branch "Like the tree abominated" - That is, as an object of abomination and detestation; such as the tree is on which a malefactor has been hanged. "It is written," saith St. Paul, Galatians 3:13, "Cursed is every man that hangeth on a tree," from Deuteronomy 21:23. The Jews therefore held also as accursed and polluted the tree itself on which a malefactor had been executed, or on which he had been hanged after having been put to death by stoning. "Non suspendunt super arbore, quae radicibus solo adhaereat; sed super ligno eradicato, ut ne sit excisio molesta: nam lignum, super quo fuit aliquis suspensus, cum suspendioso sepelitur; ne maneat illi malum nomen, et dicant homines, Istud est lignum, in quo suspensus est ille, ὁ δεινα . Sic lapis, quo aliquis fuit lapidatus; et gladius, quo fuit occisus is qui est occisus; et sudarium sive mantile, quo fuit aliquis strangulates; omnia haec cum iis, qui perierunt, sepeliuntur." Maimonides, apud Casaub. in Baron. Exercitat. 16. An. 34, Numbers 134. "Cum itaque homo suspensu maximae esset abominationi - Judaei quoque prae caeteris abominabantur lignum quo fuerat suspensus, ita ut illud quoque terra tegerent, tanquam rem abominabilem. Unde interpres Chaldaeus haec verba transtulit כחט טמור kechat temir, sicut virgultum absconditum, sive sepultum." Kalinski, Vaticinta Observationibus Illustrata, p. 342.
"The Jews never hang any malefactor upon a tree that is growing in the earth, but upon a post fixed in the ground, that it might never be said, 'That is the tree on which such a one was hanged;' for custom required that the tree should be buried with the malefactor. In like manner the stone by which a criminal was stoned to death, or the sword by which he was beheaded, or the napkin or handkerchief by which he was strangled, should be buried with him in the same grave." "For as the hanged man was considered the greatest abomination, so the very post or wood on which he was hanged was deemed a most abominable thing, and therefore buried under the earth."
Agreeably to which Theodoret, Hist. Ecclesiastes 1:17, Ecclesiastes 1:18, in his account of the finding of the cross by Helena, says, "That the three crosses were buried in the earth near the place of our Lord's sepulcher." And this circumstance seems to confirm the relation of the discovery of the cross of Christ. The crosses were found where the custom required they should be buried.
The raiment of those that are slain "Clothed with the slain" - Thirty-five MSS., (ten ancient), and three editions, have the word fully written, לבוש lebush. It is not a noun, but the participle passive; thrown out among the common slain and covered with the dead bodies. So Ecclesiastes 1:11, the earth-worm is said to be his bedcovering. This reading is confirmed by two ancient MSS. in my own collection.
Treasury of Scripture Knowledge
thou. The prophet having briefly set forth, in the beginning of this chapter, the deliverance of Judah from captivity, in consequence of the destruction of Babylon, then introduces this triumphant song, the beauties of which are excellently illustrated by Bp. Lowth.
LibraryThe 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 Sermons
The Evil of Sin visible in the Fall of Angels and Men.
The Power of God
Sargon of Assyria (722-705 B. C. )
Therefore the LORD's anger burns against his people; his hand is raised and he strikes them down. The mountains shake, and the dead bodies are like refuse in the streets. Yet for all this, his anger is not turned away, his hand is still upraised.
Whoever is captured will be thrust through; all who are caught will fall by the sword.
All the kings of the nations lie in state, each in his own tomb.
What are you doing here and who gave you permission to cut out a grave for yourself here, hewing your grave on the height and chiseling your resting place in the rock?
Their slain will be thrown out, their dead bodies will stink; the mountains will be soaked with their blood.
When they went into the city, Ishmael son of Nethaniah and the men who were with him slaughtered them and threw them into a cistern.
Now the cistern where he threw all the bodies of the men he had killed along with Gedaliah was the one King Asa had made as part of his defense against Baasha king of Israel. Ishmael son of Nethaniah filled it with the dead.
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