Isaiah 14:11

Isa 14:11 Thy pomp is brought down to the grave, [and] the noise of thy viols: the worm is spread under thee, and the worms cover thee.

Ver. 11. Thy pomp is brought down to the grave.] Ipsaque iusta sepulta iacent, funeral rites, those dues of the dead, are wanting to thee. This was fulfilled in Belshazzar, slain at his impious feast, while he profaned the vessels of God’s house to quaff in to the honour of Shac, his drunken god, and had no doubt variety of music. {a} See Jer 51:39; Jer 51:41; Jer 51:47 Dan 5:1; Dan 5:30.

The worm is spread under thee, and worms cover thee.] Pro linteamine tinea sternitur: pro lodice vermes superimponuntur. For sheets thou hast maggots, and for a coverlet, worms; and this the rather because, whereas the Assyrian kings, as Strabo {b} testifieth, and the Babylonian kings, as Herodotus, {c} were wont to be embalmed after their death, that they might keep sweet, Belshazzar was not so {Isa 14:19-20}

{a} These feast days were called σακεαι ημηραι, like the Roman saturnalia.

{b} Lib. xv.

{c} Lib. i.

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.

11. If so, the triumphal elegiac song begun at Isa_14:4 is here resumed; strong ethical sentiment, not thoughts of propriety as to condition or place, being dominant with the restored Jews, the chief actors in this scene.

Thy pomp — Thy pride.

Down to the grave — To the underworld. Isa_14:9.

Thy viols — The same word is in Isa_5:12, where see note. They are now a poor accompaniment to downcast pomp.

The worm — The idea is, as Kay puts it, “Beneath thee is spread the maggot for thy couch, and for coverlet is spread the worm,” not the vermilion derived from it. Lam_4:5. The original word for “worm” denotes the worm which gnaws grapes and other plants; (Deu_28:39; Jon_4:7;) also corpses, (Isa_66:24; Isa_14:11;) and is, according to Furst, the coccus worm, from which the scarlet or vermilion colour is produced. When used for the latter, as in several places in Leviticus, the adjunct word, שׁני, (shani,) the light-giving, is used with it. But both functions of this insect may be supposed to be here employed in poetic association in contrast.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

THE CONTRASTS OF DEATH

Isa_14:11. Thy pomp is brought down to the grave.

We are perpetually reminded of the shortness and uncertainty of life (H. E. I.,1561). But these truths, so elementary, so familiar, so important, and so much forgotten, are most vividly brought before our minds when a prince is laid low. Then we see that only one thing is important, because only one thing is permanent, and that is character, by which our whole future is determined. Happy is he, whether peasant or prince, whose is the character of the regenerate, who possesses a good hope through grace; wretched is he, whether slave or monarch, who lives and dies without it. Reflect—

I. ON THE DEATH OF THE WICKED. Always solemn, but especially so when it is that of a wicked man who was prosperous. Everything succeeded with him; he had everything his heart wished for. But death came; broke up a whole system of being and com forts, without furnishing any equivalent for it; and introduced him to eternal perdition. Death obscures the glory of the prosperous transgressors, robs them of that in which they delighted, reduces their wealth to poverty, their honours to eternal shame, their happiness to eternal misery. What a transition—from the vanities of earth to the realities and retributions of the eternal world! from the flattery of their dependants to the presence of the Judge of all! You who are living only for earthly things, think of these things. (H. E. I., 1567–1569; P. D., 684, 741).

II. THE DEATH OF THE RIGHTEOUS.

1. The hour of terror, of consummate terror, to the wicked, is to the Christian the hour of peace, of hope, of joy. This arises from his union with Christ, the Conqueror of death. What will make a deathbed easy?—A broken league with sin, a good hope through grace, a lively faith in Christ (H. E. I., 1590–1593).

2. The hour that terminates the prosperous worldling’s glory, introduces the Christian to an eternal weight of glory (P. D., 669, 694, 757).

3. The hour that brings the sinner to the second death commences the perfectness of the Christian’s life (H. E. I., 1595–1600; P. D., 711).—Samuel Thodey.

THE CONQUEROR CONQUERED

Isa_14:11. Thy pomp is brought down to the grave.

One of the most effectual means of comforting the Church in times of oppression, is by predicting the downfall of her enemies. Here Babylon is doomed; her monarch, whose conquests had been so far-reaching, whose power had proved so irresistible, is represented as having met with a mightier than himself; as descending to the abode of the dead; as leaving behind him a body which, instead of being honoured with a royal funeral, has no other covering than the dust and the worms; and as being himself insulted by the astonished mockery of the meanest of those who had preceded him into the invisible world. His removal from the world has been as the cessation of a devastating hurricane, and the whole earth rejoices thereat; it re-echoes with songs of gladness that the dreaded victor has himself been vanquished. Well may the world rejoice that its crowned scourges are not immortal!

I. Let us recall some familiar truths concerning this conqueror of conquerors.

1. He assaults all ranks and all ages (H. E. I., 1536, 1537; P. D., 677, 700, 707, 751, 752). The world is an unwalled cemetery. Much of the dust we tread on once lived. What is the history of the world but the history of the reign of death? From Abel to the infant who died a moment ago, death has executed his commission without a single pause; sometimes in quiet forms, dust mingling with its native dust; sometimes on a grander scale, by battles, earthquakes, &c. There are a thousand doors out of life; they all stand open; and through some of them death will lead us all; for, like the Great Being whose servant he is, with him there is “no respect of persons” [1024]

2. He is not arrested in his career from any respect for the plans of men, however heroic and useful they may be. How powerful man often appears in his collective grandeur, binding the ocean in chains, controlling the elements, numbering the stars, building great cities which look like temples erected to Time and destined to outlast his reign, founding empires, and spreading himself out by commerce and enterprise to distant islands and continents; and he has always still greater projects behind. But while man plans, death receives his commission; the ground sinks beneath him, his power suddenly collapses. Few histories would be more instructive or impressive than that of the unfinished projects of men of might and genius, e.g., Cæsar and his proposed digest of law, Cuvier and his proposed compendium of science (Psa_146:4; H. E. I., 3266, 3273).

3. He determines all character. Passing to and fro, he finds character everywhere in the course of formation; suddenly he brings the process to an end, and with their character precisely in the state in which he found it, those whom he strikes down go into the eternal world. A certain fact, a solemn consideration this!

[1024] When I look upon the tombs of the great, every emotion of envy dies in me; when I read the epitaphs of the beautiful, every inordinate desire goes out; when I meet with the grief of parents on a tombstone, my heart melts with compassion; when I see the tombs of the parents themselves, I consider the vanity of grieving for those we must so quickly follow; when I see kings lying by those who deposed them, when I consider rival wits placed side by side, or the holy men who divided the world with their contests and disputes, I reflect with sorrow and astonishment on the little competitions, factions, and debates of mankind; when I read the several dates of some that died as yesterday, and some of six hundred years ago, I consider that great day when we shall all be contemporaries and make our appearance together.—Addison.

II. Let me remind you of the strange insensibility of mankind to the existence and operations of this power, from which none of us can escape, and which may so unexpectedly bring all our plans and purposes to an end. Few men give any practical heed to the fact that they are mortal (H. E. I., 1557–1565; P. D., 69). The conduct of mankind in neglecting the concerns of immortality, reverses all the elements of wisdom. Men bury themselves in the concerns of time, and forget that their consciences will have an awful resurrection in another world. This insensibility is the more unpardonable since God uses so many means to arouse and to instruct us. Reflect on the momentous character of life, its shortness, its grand purpose, its solemn issues; look to the grand vision beyond the shades of death.

III. In order that we may be delivered from this prevalent insensibility, let us recall some of the advantages arising from a frequent contemplation of, and a Scriptural preparation for, the approach of death.

1. Preparation for death quite changes its aspect. To a Christian it would be a dreadful thing not to die; his would be the case of a child who was never to come of age, of an exile who was never to go home (H. E. I., 1571–1578; P. D., 667, 669, 747).

2. Preparation for death exalts the character of life. It dispels much of the gloom of life; the bright prospect at the end irradiates all the intervening way.

3. In preparing for death we become imbued with the temper and the tastes of heaven (H. E. I., 1566, 2731–2737.)—Samuel Thodey.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

14:11 Babylon’s might and power and the sound of the harp were ended, and its magnificence was destroyed (see also Rev 18:22). • Maggots and worms symbolized death and decomposition (Isa 66:24).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Instead of thy costly carpets and coverings.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

"Pomp" and music, the accompaniment of Babylon's former feastings (Isa 5:12; Isa 24:8), give place to the corruption and the stillness of the grave (Eze 32:27).

worm--that is bred in putridity.

worms--properly those from which the crimson dye is obtained. Appropriate here; instead of the crimson coverlet, over thee shall be "worms." Instead of the gorgeous couch, "under thee" shall be the maggot.

The language is so framed as to apply to the Babylonian king primarily, and at the same time to shadow forth through him, the great final enemy, the man of sin, Antichrist, of Daniel, St. Paul, and St. John; he alone shall fulfil exhaustively all the lineaments here given.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 11. Cover thee - "Thy covering."] Twenty-eight MSS. (ten ancient) of Kennicott's, thirty-nine of De Rossi's, twelve editions, with the Septuagint and Vulgate, read ומכסך umechassecha, in the singular number.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(11) Thy pomp is brought down to the grave. Literally, to Sheol, as in Isa_14:9. The “pomp” is the same as the “beauty” of Isa_13:19.

The noise of thy viols.—Perhaps harps, or cymbals, representing one of the prominent features of Babylonian culture (Dan_3:5). The singers see, as it were, all this kingly state mouldering in the grave, maggots and worms (the two words are different in the Hebrew) taking the place of the costly shawls and carpets on which the great king had been wont to rest.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

11. It is doubtful whether this verse continues the address of the shades. It certainly does not extend further.

For the grave read Sheol. the noise of thy viols] possibly indicating that the king had been cut down suddenly at a riotous feast (see Isa_21:5; Daniel 5).

the worm is spread under thee, and the worms cover thee] (The Heb. uses two distinct words for “worm.”) His lot is far worse than that of other potentates. No kingly throne is reserved for him in Sheol, but as one who has been denied honourable burial on earth (Isa_14:19) he is laid in the “recesses of the pit” (Isa_14:15) and makes his bed in corruption.

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.

Thy pomp is brought down to the grave,.... Or "hell"; all the state and majesty in which he appeared, when sitting on the throne of his kingdom, with a glittering crown on his head, a sceptre in his hand, clad in the richest apparel, and attended by his princes and nobles with the utmost reverence and submission; all this, with much more, followed him to the regions of the dead, and there it left him; see Psa 49:17,

and the noise of thy viols; or musical instruments, even all of them, one being put for all; such as were used at festivals, and at times of joy and rejoicing, of which the Babylonians had many, and very probably were used at the feast by Belshazzar, when the city was taken, and he was slain; to which reference may be had in this place, Dan 3:5 compare with this Rev 18:16,

the worm is spread under thee, and the worms cover thee; who used to have rich carpets spread for him to tread upon, and stately canopies under which he sat, beds of down to lie upon, and the richest covering over him, and now, nothing but worms over him, and worms under him; or instead of being wrapped in gold and silk, and embalmed with the most precious spices, as the eastern kings used to be, he had not so much as a grave, but was cast out of that, as is after said, and so was liable to putrefaction, and to be covered with worms at once; worms in his bed, and worms in his bed clothes! See Job 21:26.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Thy pomp - Thy magnificence (see the note at Isa 5:14).

The noise of thy viols - Instruments of music were often used in their feasts; and the meaning here is, that instead of being surrounded with splendor, and the instruments of music, the monarch was now brought down to the corruption and stillness of the grave. The instrument referred to by the word ‘viol’ (נבל nēbel, plur. נבלים nebalı̂ym, Greek νάβλα nabla, Latin nablium), was a stringed instrument usually with twelve strings, and played by the pecten or by the hand (see the notes and illustrations on Isa 5:12). Additional force is given by all these expressions if they are read, as Lowth reads them, as questions asked in suprise, and in a taunting manner, over the haughty king of Babylon - ‘Is thy pride then brought down to the grave?’ etc.

The worm - This word, in Hebrew (רמה rimmâh), denotes a worm that is found in putrid substances Exo 16:25; Job 7:5; Job 21:26.

Is spread under thee - Is become thy couch - instead of the gorgeous couch on which thou wert accustomed to repose.

And the worm - (תולעה tôlê‛âh) - the same word which occurs in Isa 1:18, and rendered there as “crimson” (see the note on that verse). This word is usually applied to the insect from which the crimson dye was obtained; but it is also applied to the worm which preys upon the dead Exo 16:20; Isa 66:24.

Cover thee - Instead of the splendid covering which was over thee when reposing on thy couch in thy palace. What could be more humiliating than this language? How striking the contrast between his present situation and that in which he reposed in Babylon! And yet this language is as applicable to all others as to that prond and haughty king. It is equally true of the great and mighty everywhere; of the rich, the frivolous, the beautiful, and the proud who lie on beds of down, that they will soon lie where worms shall be their couch and their covering. How ought this reflection to humble our pride! How should it lead us to be prepared for that hour when the grave shall be our bed; and when far away from the sound of the viol and the harp; from the sweet voice of friendship and the noise of revelry, we shall mingle with our native dust!

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Thy pomp is brought down to the grave; all thy glory is lost and buried with thee.

The noise of thy viols; all thy musical and melodious instruments, which were much used in Babylon, Dan 3:5,7,10, and were doubtless used in Belshazzar’s solemn feast, Dan 5:1, at which time the city was taken; to which possibly the prophet here alludes.

The worm is spread under thee, instead of those rich and stately carpets upon which thou didst frequently tread.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

The noise of thy viols. (On the fondness of the Babylonians for music, and the number and variety of their musical instruments, see Dan_3:7, Dan_3:10, etc.) The word here translated "viol" is more commonly rendered "psaltery." (On the probable character of the instrument intended, see note on Isa_5:12) The worm is spread under thee, etc.; rather, beneath thee is spread the maggot, and the worm covereth thee. The thought of the grave brings the thought of corruption with it. For cushion and for coverlet the royal corpse has only the loathsome creatures which come with putrescence. At this point the

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Thy pomp - All thy glory is buried with thee. Viols - All thy musical instruments, which were much used in Babylon, and were doubtless used in Belshazzar's solemn feasts, Dan. v, 1, at which time the city was taken; to which possibly the prophet here alludes. The worm - Instead of those stately carpets upon which thou didst frequently tread.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

"Thy pomp is cast down to the region of the dead, the noise of thy harps: maggots are spread under thee, and they that cover thee are worms." From the book of Daniel we learn the character of the Babylonian music; it abounded in instruments, some of which were foreign. Maggots and worms (a bitter sarcasm) now take the place of the costly artistic Babylonian rugs, which once formed the pillow and counterpane of the distinguished corpse. יצּע might be a third pers. hophal (Ges. 71); but here, between perfects, it is a third pers. pual, like yullad in Isa 9:5. Rimmâh, which is preceded by the verb in a masculine and to a certain extent an indifferent form (Ges. 147, a), is a collective name for small worms, in any mass of which the individual is lost in the swarm. The passage is continued with איך (on which, as a catchword of the mashal, see at Isa 1:21).

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

“Down to the grave is brought thy pride (or pomp), the music of thy harps; under thee is spread the worm; thy covering is vermin.” The word harp is evidently put for musical instruments or music in general, and this for mirth and revelry. (See above, Isa 5:12). Some suppose an allusion to the practice of embalming; but the words seem naturally only to suggest the common end of all mankind, even the greatest not excepted. The imagery of the clause is vividly exhibited in Gill’s homely paraphrase — ‘nothing but worms over him and worms under him, worms his bed and worms his bed-clothes.’

Joseph Addison Alexander, The Prophecies of Isaiah (1846–1847; New York: Scribner, 1870–1878) — public domain. Text from a community e-Sword module.

grave Heb. "Sheol,"

(See Scofield "Hab 2:5")

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

the stirring of your psalteries The psalteries and harps that used to play before you. It is also possible to interpret, הֶמְיַת נְבָלֶיךָ as, the stirring of the wanton ones, who commit wanton acts, of your armies, and it seems to me that in the great Masorah, this was combined with (Amos 5:21) “The song of your psalteries,” in the aleph-beth of two meanings.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

יצע Was spread. It is the past, like יֻלַּד was born (Gen. 35:26); or the future instead of the past.—As to the masculine form יצע (the subject רמה being feminine) compare לקח מהם קללה And of them a curse shall be taken up. (Jer. 29:22); this is a poetical license; the same freedom in the use of the gender is to be noticed in the Arabian language. Concerning the following ומכסך, which is participle masculine, the same remark is to be made.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.