Footnotes:

1. Isaiah 14:1 tn The sentence begins with כִּי (ki), which is understood as asseverative (“certainly”) in the translation. Another option is to translate, “For the Lord will have compassion.” In this case one of the reasons for Babylon’s coming demise (13:22b) is the Lord’s desire to restore his people.
2. Isaiah 14:1 tn The words “as his special people” are supplied in the translation for clarification.
3. Isaiah 14:1 tn Or “settle” (NASB, NIV, NCV, NLT).
4. Isaiah 14:1 tn Heb “house.”
5. Isaiah 14:2 tn Heb “and the house of Israel will take possession of them [i.e., the nations], on the land of the Lord, as male servants and female servants.”
6. Isaiah 14:3 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
7. Isaiah 14:4 tn Heb “you will lift up this taunt over the king of Babylon, saying.”
8. Isaiah 14:4 tc The word in the Hebrew text (מַדְהֵבָה, madhevah) is unattested elsewhere and of uncertain meaning. Many (following the Qumran scroll 1QIsa^a) assume a confusion of dalet and resh (ד and ר) and emend the form to מַרְהֵבָה (marhevah, “onslaught”). See HALOT 548 s.v. II *מִדָּה and HALOT 633 s.v. *מַרְהֵבָה.
9. Isaiah 14:6 tn Or perhaps, “he” (cf. KJV; NCV “the king of Babylon”). The present translation understands the referent of the pronoun (“it”) to be the “club/scepter” of the preceding line.
10. Isaiah 14:6 tn Heb “it was striking down nations in fury [with] a blow without ceasing.” The participle (“striking down”) suggests repeated or continuous action in past time.
11. Isaiah 14:6 tn Heb “it was ruling in anger nations [with] oppression without restraint.” The participle (“ruling”) suggests repeated or continuous action in past time.
12. Isaiah 14:8 tn Heb “concerning you.”
13. Isaiah 14:8 tn The word “singing” is supplied in the translation for stylistic reasons. Note that the personified trees speak in the second half of the verse.
14. Isaiah 14:8 tn Heb “lay down” (in death); cf. NAB “laid to rest.”
15. Isaiah 14:8 tn Heb “the [wood]cutter does not come up against us.”
16. Isaiah 14:9 sn Sheol is the proper name of the subterranean world which was regarded as the land of the dead.
17. Isaiah 14:9 tn Heb “arousing.” The form is probably a Polel infinitive absolute, rather than a third masculine singular perfect, for Sheol is grammatically feminine (note “stirred up”). See GKC 466 §145.t.
18. Isaiah 14:9 tn Heb “all the rams of the earth.” The animal epithet is used metaphorically here for leaders. See HALOT 903 s.v. *עַתּוּד.
19. Isaiah 14:9 tn Heb “lifting from their thrones all the kings of the nations.” הֵקִים (heqim, a Hiphil perfect third masculine singular) should be emended to an infinitive absolute (הָקֵים, haqem). See the note on “rouses” earlier in the verse.
20. Isaiah 14:11 tn Or “pride” (NCV, CEV); KJV, NIV, NRSV “pomp.”
21. Isaiah 14:11 tn Or “harps” (NAB, NIV, NRSV).
22. Isaiah 14:11 tn Heb “under you maggots are spread out, and worms are your cover.”
23. Isaiah 14:12 tn The Hebrew text has הֵילֵל בֶּן־שָׁחַר (helel ben shakhar, “Helel son of Shachar”), which is probably a name for the morning star (Venus) or the crescent moon. See HALOT 245 s.v. הֵילֵל. sn What is the background for the imagery in vv. 12-15? This whole section (vv. 4b-21) is directed to the king of Babylon, who is clearly depicted as a human ruler. Other kings of the earth address him in vv. 9ff., he is called “the man” in v. 16, and, according to vv. 19-20, he possesses a physical body. Nevertheless the language of vv. 12-15 has led some to see a dual referent in the taunt song. These verses, which appear to be spoken by other pagan kings to a pagan king (cf. vv. 9-11), contain several titles and motifs that resemble those of Canaanite mythology, including references to Helel son of Shachar, the stars of El, the mountain of assembly, the recesses of Zaphon, and the divine title Most High. Apparently these verses allude to a mythological story about a minor god (Helel son of Shachar) who tried to take over Zaphon, the mountain of the gods. His attempted coup failed, and he was hurled down to the underworld. The king of Babylon is taunted for having similar unrealized delusions of grandeur. Some Christians have seen an allusion to the fall of Satan here, but this seems contextually unwarranted (see J. Martin, “Isaiah,” BKCOT, 1061).
24. Isaiah 14:12 tn Some understand the verb חָלַשׁ (khalash) to mean “weaken,” but HALOT 324 s.v. II חלשׁ proposes a homonym here meaning “defeat.”
25. Isaiah 14:12 sn In this line the taunting kings hint at the literal identity of the king, after likening him to the god Helel and a tree. The verb גָדַע (gadaʿ, “cut down”) is used of chopping down trees in 9:10 and 10:33.
26. Isaiah 14:13 tn Heb “you, you said in your heart.”
27. Isaiah 14:13 sn In Canaanite mythology the stars of El were astral deities under the authority of the high god El.
28. Isaiah 14:13 sn Zaphon, the Canaanite version of Olympus, was the “mountain of assembly” where the gods met.
29. Isaiah 14:14 tn Heb “the high places.” This word often refers to the high places where pagan worship was conducted, but here it probably refers to the “backs” or tops of the clouds. See HALOT 136 s.v. בָּמָה.
30. Isaiah 14:14 sn Normally in the OT the title “Most High” belongs to the God of Israel, but in this context, where the mythological overtones are so strong, it probably refers to the Canaanite high god El.
31. Isaiah 14:15 tn The prefixed verb form is taken as a preterite. Note the use of perfects in v. 12 to describe the king’s downfall.
32. Isaiah 14:15 tn The Hebrew term בּוּר (bor, “cistern”) is sometimes used metaphorically to refer to the place of the dead or the entrance to the underworld.
33. Isaiah 14:16 tn The word “thinking” is supplied in the translation in order to make it clear that the next line records their thoughts as they gaze at him.
34. Isaiah 14:17 tc The pronominal suffix is masculine, even though its antecedent appears to be the grammatically feminine noun “world.” Some have suggested that the form עָרָיו (ʿarayv, plural noun with third masculine singular suffix) should be emended to עָרֶיהָ (ʿareha, plural noun with third feminine singular suffix). This emendation may be unnecessary in light of other examples of lack of agreement between a suffix and its antecedent noun.
35. Isaiah 14:17 tn Heb “and his prisoners did not let loose to [their] homes.” This really means, “he did not let loose his prisoners and send them back to their homes.” On the elliptical style, see GKC 366 §117.o.
36. Isaiah 14:18 sn It is unclear where the quotation of the kings, begun in v. 10b, ends. However, the reference to the “kings of the nations” in v. 18 (see also v. 9) seems to indicate that the quotation has ended at this point and that Israel’s direct taunt (cf. vv. 4b-10a) has resumed. In fact, the references to the “kings of the nations” may form a stylistic inclusio or frame around the quotation.
37. Isaiah 14:18 tc The phrase “all of them” does not appear in the Qumran scroll 1QIsa^a.
38. Isaiah 14:18 sn This refers to the typically extravagant burial of kings.
39. Isaiah 14:18 tn Heb “house” (so KJV, ASV), but in this context a tomb is in view. Note the verb “lie down” in the preceding line and the reference to a “grave” in the next line.
40. Isaiah 14:19 tn Heb “like a shoot that is abhorred.” The simile seems a bit odd; apparently it refers to a small shoot that is trimmed from a plant and tossed away. Some prefer to emend נֵצֶר (netser, “shoot”); some propose נֵפֶל (nefel, “miscarriage”). In this case one might paraphrase: “like a horrible-looking fetus that is delivered when a woman miscarries.”
41. Isaiah 14:19 tn Heb “are clothed with.”
42. Isaiah 14:19 tn Heb “those going down to.”
43. Isaiah 14:19 tn בּוֹר (bor) literally means “cistern”; cisterns were constructed from stones. On the metaphorical use of “cistern” for the underworld, see the note at v. 15.
44. Isaiah 14:19 tn Heb “like a trampled corpse.” Some take this line with what follows.
45. Isaiah 14:20 tn Heb “you will not be united with them in burial” (so NASB).
46. Isaiah 14:21 tn Or “the place of slaughter for.”
47. Isaiah 14:21 tn Heb “for the sin of their fathers.”
48. Isaiah 14:21 sn J. N. Oswalt (Isaiah [NICOT], 1:320, n. 10) suggests that the garrison cities of the mighty empire are in view here.
49. Isaiah 14:22 tn Heb “I will cut off from Babylon name and remnant” (ASV, NAB, and NRSV all similar).
50. Isaiah 14:22 tn Heb “descendant and child.”
51. Isaiah 14:23 tn Heb “I will make her into a possession of wild animals.” It is uncertain what type of animal קִפֹּד (qippod) refers to. Some suggest a rodent (cf. NASB, NRSV “hedgehog”), others, an owl (cf, NAB, NIV, TEV).
52. Isaiah 14:23 tn Heb “I will sweep her away with the broom of destruction.”
53. Isaiah 14:24 sn Having announced the downfall of the Chaldean empire, the Lord appends to this prophecy a solemn reminder that the Assyrians, the major Mesopotamian power of Isaiah’s day, would be annihilated, foreshadowing what would subsequently happen to Babylon and the other hostile nations.
54. Isaiah 14:25 tn Heb “to break Assyria.”
55. Isaiah 14:25 tn Heb “him.” This is a collective singular referring to the nation, or a reference to the king of Assyria, who by metonymy stands for the entire nation.
56. Isaiah 14:25 tn Heb “and his [i.e., Assyria’s] yoke will be removed from them [the people?], and his [Assyria’s] burden from his [the nation’s?] shoulder will be removed.” There are no antecedents in this oracle for the suffixes in the phrases “from them” and “from his shoulder.” Since the Lord’s land and hills are referred to in the preceding line and the statement seems to echo 10:27, it is likely that God’s people are the referents of the suffixes; the translation uses “my people” to indicate this.
57. Isaiah 14:26 tn Heb “and this is the hand that is outstretched over all the nations.”
58. Isaiah 14:27 tn Or “For” (KJV, NASB, NIV, NRSV).
59. Isaiah 14:27 tn Heb “His hand is outstretched, and who will turn it back?”
60. Isaiah 14:28 tn See note at Isa 13:1.
61. Isaiah 14:28 sn Perhaps 715 b.c., but the precise date is uncertain.
62. Isaiah 14:29 sn The identity of this “club” (also referred to as a “serpent” in the next line) is uncertain. It may refer to an Assyrian king, or to Ahaz. For discussion see J. N. Oswalt, Isaiah (NICOT), 1:331-32. The viper/adder referred to in the second half of the verse is his successor.
63. Isaiah 14:29 tn Heb “flying burning one.” The designation “burning one” may allude to the serpent’s appearance or the effect of its poisonous bite. (See the note at 6:2.) The qualifier “flying” probably refers to the serpent’s quick, darting movements, though one might propose a homonym here, meaning “biting.” (See J. N. Oswalt, Isaiah [NICOT], 1:332, n. 18.) Some might think in terms of a mythological flying, fire-breathing dragon (cf. NAB “a flying saraph”; CEV “a flying fiery dragon”), but this proposal does not make good sense in 30:6, where the phrase “flying burning one” appears again in a list of desert animals.
64. Isaiah 14:30 tc The Hebrew text has, “the firstborn of the poor will graze.” “Firstborn” may be used here in an idiomatic sense to indicate the very poorest of the poor. See BDB 114 s.v. בְּכוֹר. The translation above assumes an emendation of בְּכוֹרֵי (b^ekhore, “firstborn of”) to בְּכָרַי (bekharay, “in my pastures”).
65. Isaiah 14:30 tn Heb “your remnant” (so NAB, NRSV).
66. Isaiah 14:31 tn Or “despair” (see HALOT 555 s.v. מוג). The form נָמוֹג (namog) should be taken here as an infinitive absolute functioning as an imperative. See GKC 199-200 §72.v.
67. Isaiah 14:31 tn Heb “and there is no one going alone in his appointed places.” The meaning of this line is uncertain. בּוֹדֵד (boded) appears to be a participle from בָּדַד (badad, “be separate”; see BDB 94 s.v. בָּדַד). מוֹעָד (moʿad) may mean “assembly” or, by extension, “multitude” (see HALOT 558 s.v. *מוֹעָד), but the referent of the third masculine pronominal suffix attached to the noun is unclear. It probably refers to the “nation” mentioned in the next line.
68. Isaiah 14:32 sn The question forces the Philistines to consider the dilemma they will face—surrender and oppression, or battle and death.