Ecclesiasticus 14:1

Nova Vulgata

Miserebitur enim Dominus Iacob et eliget adhuc de Israel et requiescere eos faciet super humum suam; adiungetur advena ad eos et adhaerebit domui Iacob.

Parallel Translations

Clementine Latin Vulgate (1592)
Prope est ut veniat tempus ejus, et dies ejus non elongabuntur. Miserebitur enim Dominus Jacob, et eliget adhuc de Isra�l, et requiescere eos faciet super humum suam ; adjungetur advena ad eos, et adh�rebit domui Jacob.

Jerome's Latin Vulgate (405)
[Prope est ut veniat tempus ejus,
et dies ejus non elongabuntur.
Miserebitur enim Dominus Jacob,
et eliget adhuc de Isra�l,
et requiescere eos faciet super humum suam;
adjungetur advena ad eos,
et adh�rebit domui Jacob.

Bible Verse Review
  from Treasury of Scripure Knowledge

the Lord: Isaiah 40:1, Isaiah 40:2, Isaiah 44:21, Isaiah 44:22, Isaiah 54:7, Isaiah 54:8, Leviticus 26:40-45, Deuteronomy 4:29-31, Nehemiah 1:8, Nehemiah 1:9, Psalms 98:3, Psalms 102:13, Psalms 136:10-24, Psalms 143:12, Jeremiah 50:4-6, Jeremiah 50:17-20, Jeremiah 50:33, Jeremiah 51:4-6, Jeremiah 51:34-37, Luke 1:54, Luke 1:72-74

choose: Isaiah 27:6, Zechariah 1:17, Zechariah 2:12

set: Deuteronomy 30:3-5, Jeremiah 24:6, Jeremiah 24:7, Jeremiah 29:14, Jeremiah 30:18-22, Jeremiah 31:8-12, Jeremiah 32:37-41, Ezekiel 36:24-28, Ezekiel 39:25-29

the strangers: Isaiah 19:24, Isaiah 19:25, Isaiah 49:16-23, Isaiah 56:6-8, Isaiah 60:3-5, Isaiah 66:20, Ruth 1:14-18, Esther 8:17, Jeremiah 12:15, Jeremiah 12:16, Zechariah 2:11, Zechariah 8:22, Zechariah 8:23, Malachi 1:11, Luke 2:32, Acts 15:14-17, Ephesians 2:12-19

Reciprocal: Leviticus 25:44 - General Deuteronomy 30:7 - General Ruth 1:16 - thy people Ezra 2:65 - servants Nehemiah 10:29 - clave Esther 9:1 - though it was turned Isaiah 21:2 - all the Isaiah 24:21 - the Lord Isaiah 60:9 - because Isaiah 60:14 - sons Isaiah 61:5 - General Jeremiah 16:15 - that brought Jeremiah 23:8 - General Jeremiah 30:7 - but Jeremiah 33:26 - and have Jeremiah 49:2 - shall Israel Joel 3:8 - your sons Amos 9:12 - possess Obadiah 1:17 - possess Zephaniah 2:7 - turn Zechariah 10:6 - for I have Luke 1:71 - we

Gill's Notes on the Bible

For the Lord will have mercy on Jacob, will yet choose Israel,.... While the Jews were in captivity, the Lord seemed to have no pity for them, or compassion on them, and it looked as if he had rejected them, and wholly cast them off; but by delivering them from thence, he showed that he had a merciful regard unto them, and made it to appear that they were his chosen people, and beloved by him: and this is a reason why Babylon should be destroyed, and her destruction be no longer deferred, because the Lord's heart of compassion yearned towards his own people, so that his mercy to them brought ruin upon others: a choice of persons to everlasting salvation, though it is not made in time, but before the foundation of the world, yet is made to appear by the effectual calling, which therefore is sometimes expressed by choosing, 1 Corinthians 1:26 and is the fruit and effect of sovereign grace and mercy, and may be intended here; the words may be rendered, "and will yet choose in Israel" t, some from among them; that is, have mercy on them, and call them by his grace, and so show them to be a remnant, according to the election of grace; and such a chosen remnant there was among them in the times of Christ, and his apostles, by which it appeared that the Lord had not cast off the people whom he foreknew:

and set them in their own land: or "cause them to rest upon their own land" u; for the word not only denotes settlement and continuance, but rest, which they had not in Babylon; but now should have, when brought into their own land; and no doubt but reference is had to the original character of the land of Canaan, as a land of rest; and hither shall the Jews be brought again, and be settled when mystical Babylon is destroyed:

and the stranger shall be joined with them, and they shall cleave to the house of Jacob; by which is meant, that proselytes should be made to the Jewish religion, who should be admitted into their church state, as well as into their commonwealth, and should abide faithful to the profession they made; which doubtless was fulfilled in part at the time of the Jews' return from the Babylonish captivity, when many, who had embraced their religion, cleaved to them, and would not leave them, but went along with them into their land, that they might join with them in religious worship there; but had a greater accomplishment in Gospel times, when Gentiles were incorporated into the same Gospel church state with the believing Jews, and became fellow heirs, and of the same body, and partakers of the same promises and privileges; and so Kimchi and Ben Melech apply this to the times of the Messiah; and Jarchi to time to come, when Israel should be redeemed with a perfect redemption: because from the word translated "cleave" is derived another, which signifies a scab; hence the Jews w have a saying,

"proselytes are grievous to Israel as a scab.''

t ובחר עוד בישראל "et eliget adhuc in Israele", Pagninus, Montanus. u והניחם "et requiescere eos faciet", V. L. Pagninus, Montanus. w T. Bab. Yebamot, fol. 47. 2. & Kiddushin, fol. 70. 2.

Barnes' Notes on the Bible

For the Lord will have mercy on Jacob - That is, he will pity the captive Jews in Babylon. He will not abandon them, but will remember them, and restore them to their own land.

And will yet choose Israel - Will show that he regards them as still his chosen people; or will again “choose” them by recovering them from their bondage, and by restoring them to their country as his people. The names ‘Jacob’ and ‘Israel’ here simply denote the Jews. They do not imply that all of those who were to be carried captive would return, but that as a people they would be restored.

And set them ... - Hebrew, ‘Will cause them to rest in their own country;’ that is, will give them peace, quietness, and security there.

And the stranger shall be joined to them - The ‘stranger,’ here, probably refers to those foreigners who would become proselytes to their religion, while they were in Babylon. Those proselytes would be firmly united with them, and would return with them to their own land. Their captivity would be attended with this advantage, that many even of those who led them away, would be brought to embrace their religion, and to return with them to their own country. If it is asked what “evidence” there is that any considerable number of the people of Chaldea became Jewish proselytes, I answer, that it is expressly stated in Esther 8:17 : ‘And many of the people of the land became Jews, for the fear of the Jews fell upon them. Ezra, indeed, has not mentioned the fact, that many of the people of Babylonia became proselytes to the religion of the Jews, but it is in accordance with all that we know of their history, and their influence on the nations with which, from time to time, they were connected, that many should have been thus joined to them. We know that in subsequent times many of other nations became proselytes, and that multitudes of the Egyptians, the Macedonians, the Romans, and the inhabitants of Asia Minor, embraced the Jewish religion, or became what were called ‘proselytes of the gate.’ They were circumcised, and were regarded as entitled to a part of the privileges of the Jewish people (see Acts 2:9-11; compare Acts 17:4, Acts 17:17). Tacitus, speaking of his time, says, that every abandoned man, despising the religion of his country, bears tribute and revenue to Jerusalem, whence it happens that the number of the Jews is greatly increased.’ - (“Hist.” v. 5.) That the Jews, therefore, who were in Babylon should induce many of the Chaldeans during their long captivity to become proselytes, is in accordance with all their history.

Clarke's Notes on the Bible

CHAPTER XIV

Deliverance of Israel from captivity, which shall follow the

downfall of the great Babylonish empire, 1, 2.

Triumphant ode or song of the children of Jacob, for the signal

manifestation of Divine vengeance against their oppressors,

3-23.

Prophecy against the Assyrians, 24, 25.

Certainty of the prophecy, and immutability of the Divine

counsels, 26, 27.

Palestine severely threatened, 28-31.

God shall establish Zion in these troublous times, 32.

NOTES ON CHAP. XIV

Verse Isaiah 14:1. And will yet choose Israel. — That is, will still regard Israel as his chosen people; however he may seem to desert them, by giving them up to their enemies, and scattering them among the nations. Judah is sometimes called Israel; see Ezekiel 13:16; Malachi 1:1; Malachi 2:11: but the name of Jacob and of Israel, used apparently with design in this place, each of which names includes the twelve tribes, and the other circumstances mentioned in this and the next verse, which did not in any complete sense accompany the return from the captivity of Babylon, seem to intimate that this whole prophecy extends its views beyond that event.