Isaias 14:6
That struck the people in wrath with an incurable wound, that brought nations under in fury, that persecuted in a cruel manner.
Open Isaias 14:6 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- cædentem populos in indignatione plaga insanabili, subjicientem in furore gentes, persequentem crudeliter.
- Septuagint (Swete)
- πατάξας ἔθνος θυμῷ πληγῇ ἀνιάτῳ, παίων ἔθνος πληγὴν θυμοῦ ἣ οὐκ ἐφείσατο, ἀνεπαύσατο πεποιθώς.
- Hebrew (WLC)
- מַכֶּ֤ה עַמִּים֙ בְּעֶבְרָ֔ה מַכַּ֖ת בִּלְתִּ֣י סָרָ֑ה רֹדֶ֤ה בָאַף֙ גּוֹיִ֔ם מֻרְדָּ֖ף בְּלִ֥י חָשָֽׂךְ
Haydock's commentary
Persecuted. The Jews read incorrectly, "is persecuted."
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
St Hippolytus Treatise on Christ and Antichrist
17. And again he says in another place: “How hath the exactor ceased, and how hath the oppressor ceased! God hath broken the yoke of the rulers of sinners, He who smote the people in wrath, and with an incurable stroke: He that strikes the people with an incurable stroke, which He did not spare. He ceased (rested) confidently: the whole earth shouts with rejoicing. The trees of Lebanon rejoiced at thee, and the cedar of Lebanon, (saying), Since thou art laid down, no feller is come up against us. Hell from beneath is moved at meeting thee: all the mighty ones, the rulers of the earth, are gathered together, the lords from their thrones. All the kings of the nations, all they shall answer together, and shall say, And thou, too, art taken as we; and thou art reckoned among us. …
St Ambrose Exposition of the Christian Faith, Chapter X. The objection that Christ, on the showing of St. John, lives because of the Father, and therefore is not to be regarded as equal with the Father, is met by the reply that for the Life of the Son, in respect of His Godhead, there has never been a time when it began; and that it is dependent upon none, whilst the passage in question must be understood as referring to His human life, as is shown by His speaking there of His body and blood. Two expositions of the passage are given, the one of which is shown to refer to Christ's Manhood, whilst the second teaches His equality with the Father, as also His likeness with men. Rebuke is administered to the Arians for the insult which they are seeking to inflict upon the Son, and the sense in which the Son can be said to live “because of” the Father is explained, as also the union of life with the divine Life. A further objection, based upon the Son's prayer that He may be glorified by the Father, is briefly refuted
119. Let those who oppose us on this ground tell us first what the Life of the Son is. Is it a life bestowed by the Father upon one lacking life? But how could the Son ever fail to possess life, He Himself being the Life, as He says, “I am the Way, the Truth, and the Life.” Truly, His life is eternal, even as His power is eternal. Was there a time, then, when (so to speak) Life possessed not itself?