Book of Isaiah Chapter 14 Vs. 27

 An Oracle Concerning Assyria

Isa. 14:27 For the LORD of hosts hath purposed, and who shall disannul it? and his hand is stretched out, and who shall turn it back?

For...

כִּי

kiy: A demonstrative particle meaning because, for, that, when, whenever; indeed, even; if; even when, even though. It is used in various ways and must be translated accordingly. In every case, the context in which the word functions will be the key to translating correctly. Here is a listing of the major ways it is used: as a conjunction meaning because (Gen. 3:14); for (Psm. 6:2, 6:5); that (Gen. 1:10; 1Kgs. 21:15); as a conjunctive time or condition indicator, when or if (Gen. 4:12); in a clause of condition, it means if, in fact, or in case (Job 7:13); as a demonstrative particle translated as yes, indeed, surely (Gen. 18:20; 1Sam. 14:44); truly, especially found in oaths (Gen. 42:16); used with ’im . . . kî . . . , it means if . . . then (Isa. 7:9); in combination with kî ’az, it is best rendered as then; kî ‛attāh usually means for them (Job 3:13). After a negative clause, kî is best rendered as rather (Gen. 3:6; 17:5; 24:4); preceded by the negative lō’, it is "no, but . . ." In clauses that concede something, it has the sense of even though, although, even when (Ecc. 4:14). It is used to show comparison when used in the construction kî . . . kēn, as . . . so (Isa. 55:9).

the Lord...

יְהוָֹה

y^ehōwāh: A noun meaning God. The word refers to the proper name of the God of Israel, particularly the name by which He revealed Himself to Moses (Exo. 6:2-3). The divine name has traditionally not been pronounced, primarily out of respect for its sacredness (cf. Exo. 20:7; Deu. 28:58). Until the Renaissance, it was written without vowels in the Hebrew text of the Old Testament, being rendered as YHWH. However, since that time, the vowels of another word, ’^aḏōnāy, have been supplied in hopes of reconstructing the pronunciation. Although the exact derivation of the name is uncertain, most scholars agree that its primary meaning should be understood in the context of God's existence, namely, that He is the "I AM THAT I AM" (Exo. 3:14), the One who was, who is, and who always will be (cf. Rev. 11:17). Older translations of the Bible and many newer ones employ the practice of rendering the divine name in capital letters, so as to distinguish it from other Hebrew words. It is most often rendered as LORD (Gen. 4:1; Deu. 6:18; Psm. 18:31,32; Jer. 33:2; Jon. 1:9) but also as GOD (Gen. 6:5; 2Sam. 12:22) or JEHOVAH (Psm. 83:18, 19; Isa. 26:4). The frequent appearance of this name in relation to God's redemptive work underscores its tremendous importance (Lev. 26:45; Psm. 19:14,15). Also, it is sometimes compounded with another word to describe the character of the Lord in greater detail (see Gen. 22:14; Exo. 17:15; Jdg. 6:24).

of hosts...

צָבָא

ṣāḇā’: A masculine noun meaning service, servants. It may apply to military service (Num. 1:3; 1Sam. 17:55); hard, difficult service (Job 7:1; Isa. 40:2); or divine service (Num. 4:3; 8:24-25; Psm. 68:11,12). The angels and the heavens alike are in divine service and therefore come under this term (Gen. 2:1; 1Kgs. 22:19; Jer. 33:22; cf. Luke 2:13). Over half of its nearly five hundred uses come in the phrase, the Lord [or God] of hosts. The phrase is absent from the first five book of the Bible. But frequently in the Prophets, the phrase introduces a divine declaration. At least once the hosts (always plural) in this expression are identified as human armies, but elsewhere they most likely refer to angelic forces (Jos. 5:13-15; 1Sam. 17:55; Psm. 103:21; Isa. 1:9). The title the LORD of hosts was often translated in the Septuagint as the LORD of powers or the LORD Almighty (Psm. 24:10; Zec. 4:6). On other occasions, the Hebrew word for hosts was transliterated into Greek (1Sam. 1:3, 1:11). This Greek form of the Hebrew word shows up twice in the New Testament, once in a quotation from Isaiah (cf. Rom. 9:29; Jas. 5:4).

hath purposed,...

יָעַץ

yā‛aṣ: A verb meaning to advise, to consult, to counsel, to be advised, to deliberate, to conspire, to take counsel. Jethro, Moses' father-in-law, advised Moses about how to judge the people of Israel (Exo. 18:19); and wise men, such as Hushai and Ahithophel, served as counselors to kings and other important people (2Sam. 17:15; 1Kgs. 12:9); as did prophets (Jer. 38:15). Many counselors help ensure that plans will succeed (Pro. 15:22); God counseled His servants (Psm. 16:7); the coming ruler of Israel will be the "Wonderful Counselor" (Isa. 9:6,5). The verb also means to decide, to make plans or decisions. These plans can be for or against someone or something with God or a human as a subject of the sentence (Isa. 7:5; 14:24; Jer. 49:20; Hab. 2:10), but God's plans will never fail (Isa. 14:24).

In the passive, this verb means to permit oneself to be counseled-wisdom is gained by a person who acts in this manner (Pro. 13:10; cf. Pro. 1:5). More often, this stem expresses a reciprocal sense: Rehoboam consulted together with the elders (1Kgs. 12:6); and the enemies of the psalmist conspired against him (Psm. 71:10). In the reflexive stem, it means to take counsel against as when the Lord's enemies conspired against His people (Psm. 83:3,4).

and who...

מִי

miy: A pronoun meaning who, whose, whom. It is usually used interrogatively meaning who and nearly always is used of persons, not things (Gen. 24:23, 24:65; 2Kgs. 10:13). Used with prepositions or as an object, it means whom (1Sam. 12:3; 17:28). It means what in some cases (Mic. 1:5). The expression miyyittēn means literally who would grant and only if (Job 23:3). Repeated as in miy wāmiy, it means who each, who individually (Exo. 10:8).

shall disannul...

פָּרַר

pārar: A verb meaning to break, to divide, to frustrate. This word is often used in conjunction with a covenant or agreement. The Lord warned the Israelites what would happen if they broke the covenant with Him (Lev. 26:15); and pledged to them that He would not break it (Lev. 26:44). Asa, king of Judah, asked the king of Aram to break a covenant Aram had made with Israel (1Kgs. 15:19). This word is also used to refer to the frustration of plans, as the enemies of Israel did to the Israelites trying to rebuild the Temple (Ezra 4:5). However, the Lord's purposes cannot be frustrated (Isa. 14:27).

it? and his hand...

יָד

yāḏ, יַד אַבְשָׁלוֹם

yaḏ ’aḇšālôm: A feminine noun meaning hand, strength. This word frequently appears in the Old Testament with literal, figurative, and technical uses. Literally, it implies the hand of a human being (Lev. 14:28; Jer. 36:14) and occasionally the wrist (Gen. 38:28). Metaphorically, it signifies strength or power (Deu. 32:36; Isa. 37:27); authority or right of possession (Gen. 16:9; 2Chr. 13:16); location or direction (Num. 24:24; Psm. 141:6); the side of an object (1Sam. 4:18); a fractional portion of the whole (Gen. 47:24; Neh. 11:1). In a technical sense, the word is used to identify the upright supports for the bronze laver (1Kgs. 7:35-36); the tenons for the Tabernacle (Exo. 26:17); and an axle (1Kgs. 7:32-33).

is stretched out,...

נָטָה

nāṭāh: A verb meaning to stretch out, to extend; to pay attention. It is used often of simply extending or stretching out something: a hand, an arm is extended or a staff or javelin is pointed (Exo. 6:6; 7:5, 7:19; 9:22-23; 10:12-13, 10:21-22; Jos. 8:18). It indicates spreading sackcloth for mourning (2Sam. 21:10). The Lord extends His arm or hand to deliver His people (Exo. 6:6; Deu. 4:34; Jer. 32:21); or to bring judgments on them and the nations (Isa. 5:25; 23:11; Ezk. 6:14). The idiom, to stretch out one's hand against someone, means to act in a hostile manner toward that person (Job 15:25). It is used of setting up a tent or tabernacle, stretching it out (Gen. 12:8; 26:25; Exo. 33:7; 2Sam. 6:17; 16:22). The Lord has stretched out the sky, the firmament of the heavens (Jer. 10:12). It is used of God stretching out a plumb line in judgment (2Kgs. 21:13). It describes in its passive forms something stretched out, e.g., wings (Isa. 8:8), used figuratively. It is used figuratively of establishing a people, stretching out a tent (Jer. 10:12). It has the sense of turning something, inclining to: Balaam's ass turned aside (Num. 22:23); it is used of a person turning aside (2Sam. 2:19). It has the figurative sense of inclining one's heart and mind a certain way, of giving attention: of turning from being loyal (1Kgs. 2:28); turning from righteousness or justice (Exo. 23:2; 1Sam. 8:3); or preventing it (Pro. 18:5). It is used of turning one's heart (mind) in a certain direction (1Sam. 14:7); of being loyal (Jos. 24:23); it means to turn, to show love (ḥeseḏ) to someone (Ezra 7:28). It describes the apostasy of Solomon's heart turning after other gods and foreign women in his old age (1Kgs. 11:2, 11:4). It is used of iniquities and sin thrusting away, turning away the good benefits of God from His people (Jer. 5:25). Finally, there are those who turn aside, away, in context to twisted, crooked ways (Psm. 125:5).

and who... see above.

shall turn it back?...

שׁוּב

šûḇ: A verb meaning to turn, to return, to go back, to do again, to change, to withdraw, to bring back, to reestablish, to be returned, to bring back, to take, to restore, to recompense, to answer, to hinder. The verb is used over one thousand times and has various shades of meaning in its four stems. In the simple stem, it is used to describe divine and human reactions, attitudes, and feelings. The verb describes the possibility that Israel might change (turn) their minds and return to Egypt (Exo. 13:17). Josiah the king turned back to the Lord with all his heart, soul, and strength (2Kgs. 23:25; Jer. 34:15). Nevertheless, the Lord did not turn from the anger He held toward Judah (2Kgs. 23:26; Jer. 4:28). Job pleaded with his miserable comforters to relent (i.e., turn away) from him (Job 6:29). God's people will return (repent) and seek Him in the last days (Deu. 30:2; Isa. 59:20; Hos. 3:5) instead of turning away from Him as they are now; to return to Egypt (Isa. 6:10; Hos. 11:5). God's call was persistently for His people to return to Him (1Kgs. 8:33; Jer. 4:1). Any nation can repent and turn to God for forgiveness (Jer. 18:8).

The word is used metaphorically to describe things returning: God's Word will not be revoked (returned) once it has been uttered (Isa. 45:23; 55:11); Jacob stayed with Laban until Esau's anger cooled off (turned back) (Gen. 27:44-45); blood guilt could return on one's own head (1Kgs. 2:33; Psm. 7:16,17). This word also describes the sword of Saul that did not return without success from the battlefield (2Sam. 1:22).

The verb also indicates to returning to or to change into. For example, human beings return to the dust of the earth (Gen. 3:19; Ecc. 12:7); but a person cannot naturally return to life (2Sam. 12:23); unless God's Spirit brings it about (1Kgs. 13:6). A land of great natural fertility can be reduced (turned into) to a farmer's cropland (Isa. 29:17).

In its simplest sense, the word means to return, to restore, to go back. Abraham's descendants in their fourth generation would return to Canaan (Gen. 15:16); God returned to visit His people (Gen. 8:9; 18:10). It is also used to describe turning chariots about when needed (1Kgs. 22:33; Mic. 2:8).

This verb is used with other verbs of motion, all in their infinitive or participial forms, to describe a back and forth motion; the ravens Noah sent out went back and forth (Gen. 8:7). Used with another verb in general, šûḇis either not translated or means to do again whatever action is indicated by the other verb, such as when Isaac dug again the wells his father had previously dug (Gen. 26:18). A similar meaning is to take back or recapture when this verb is used with the Hebrew verb lāqaḥ, meaning to take or to receive (2Kgs. 13:25; Mic. 7:19). Finally, if this verb is used with a following infinitive of another verb, it means to do over and over or more and more; Israel angered the Lord more and more than they had already angered Him by performing pagan rituals (Ezk. 8:17).