Ecclesiasticus 14:24

Nova Vulgata

Iuravit Dominus exercituum dicens: "Profecto, ut putavi, ita erit; et quomodo mente tractavi, sic eveniet.

Parallel Translations

Clementine Latin Vulgate (1592)
Juravit Dominus exercituum, dicens : Si non, ut putavi, ita erit ; et quomodo mente tractavi,

Jerome's Latin Vulgate (405)
[Juravit Dominus exercituum, dicens:
Si non, ut putavi, ita erit;
et quomodo mente tractavi,

Bible Verse Review
  from Treasury of Scripure Knowledge

Lord: Exodus 17:16, Psalms 110:4, Jeremiah 44:26, Amos 8:7, Hebrews 4:3, Hebrews 6:16-18

Surely: Isaiah 46:10, Isaiah 46:11, Job 23:13, Psalms 33:10, Psalms 92:5, Proverbs 19:21, Proverbs 21:30, Jeremiah 23:20, Jeremiah 29:11, Lamentations 3:37, Matthew 11:25, Acts 4:28, Ephesians 1:9

Reciprocal: Genesis 41:32 - it is because Exodus 14:23 - General 1 Kings 11:40 - Solomon sought Psalms 33:11 - The counsel Isaiah 10:12 - when the Lord Isaiah 10:16 - the Lord of hosts Isaiah 10:25 - For yet Isaiah 19:17 - because Isaiah 23:9 - Lord Jeremiah 4:28 - because Jeremiah 25:28 - Ye Jeremiah 30:24 - fierce Jeremiah 44:28 - shall know Jeremiah 49:20 - the counsel Jeremiah 50:45 - hear Jeremiah 51:29 - every Ezekiel 12:25 - I will Daniel 4:24 - the decree Daniel 4:35 - and he Amos 3:6 - shall there Nahum 1:12 - Through Zechariah 8:14 - As Romans 9:11 - that the Ephesians 3:11 - General 1 Thessalonians 5:24 - who Hebrews 6:17 - the immutability

Gill's Notes on the Bible

The Lord of hosts hath sworn, saying,.... The Septuagint only read, "these things saith the Lord of hosts"; for, as Kimchi on the place observes, his word is his oath; but for the comfort of his people, and for the confirmation either of the prophecies concerning the fall of Babylon, or of the following concerning the destruction of the Assyrian monarchy, or both, he adds his oath to his word, to show that the sentence passed in his mind, and now expressed, was irrevocable:

surely as I have thought, so shall it come to pass; as he had shaped and schemed it, and drew the form and image in his own mind, or fixed and settled it there, so should it be done in due time, as every thing is that is determined by the Lord; and this shows that nothing is casual, or comes by chance, but everything as it is purposed of God; and that as everything comes to pass which he has resolved, so every such resolution proceeds from thought, and is the produce of the highest wisdom and prudence:

and as I have purposed, so it shall stand; or "counselled" l; within himself, for he does all things according to the counsel of his will; and which always stands firm, sure, and unalterable, let what devices soever be in the heart of man.

l יעצתי "consului", Montanus, Cocceius; "consilium inivi", Junius Tremellius "consultavi", Piscator.

Barnes' Notes on the Bible

The Lord of hosts - (see the note at Isaiah 1:9). It is evident that this verse and the three following, is not directly connected with that which goes before, respecting Babylon. This pertains to the Assyrian; that had relation to Babylon. Vitringa says that this is attached to the prophecy respecting Babylon, and is a unique yet not altogether foreign argument, and is a sort of epilogue to the prophecy respecting Babylon. The design, he says, is this. As the events which had been foretold respecting Babylon seemed so great and wonderful as to be almost incredible, the prophet, in order to show the Jews how easily it could be accomplished, refers them to the case of Sennacherib, and the ease with which he and his army had been destroyed. Lowth supposes that the Assyrians and Babylonians here are one people. Rosenmuller supposes that this prophecy respecting Sennacherib has been “displaced” by the collector of the prophecies of Isaiah, and that it should have been attached to the prophecy respecting the Assyrian monarch (see Isaiah 10:0.) The probable sense of the passage is that which makes it refer to the predicted destruction of Sennacherib Isaiah 10:0; and the design of the prophet in referring to that here is, to assure the Jews of the certain destruction of Babylon, and to comfort them with the assurance that they would be delivered from their captivity there.

The prophecy respecting Babylon was uttered “before” the destruction of Sennacherib; but it is to be remembered that its design was to comfort the Jews “in” Babylon. The prophet therefore throws himself “beyond” the period of their captivity - though it was to occur many years “after” the prophecy respecting Babylon was uttered; and with this view he introduces the subject of the Assyrian. At that future time, Sennacherib would have been destroyed. And as God would have fulfilled the prophecy respecting the proud and self-confident Assyrian, so they might have the assurance that he “would” fulfill his predictions respecting the no less proud and self-confident king of Babylon; and as he would have delivered his people from the invasion of the Assyrian, even when he was at the gates of Jerusalem, so he would deliver them in their captivity in Babylon.

Hath sworn - (see Genesis 24:7; Exodus 13:5, Exodus 13:11; Exodus 33:1; Numbers 32:10; Hebrews 3:18; Hebrews 6:13). Yahweh is often represented as making use of an oath to denote the strong confirmation, the absolute certainty of what he utters. The oath here was designed to comfort the Jews, when they should be in Babylon, with the assurance that what he had thus solemnly promised would assuredly come to pass.

As I have thought - As I have designed, or intended. God’s promises never fail; his purposes shall all be accomplished (compare Isaiah 46:10-11). This passage is full proof that God does not “change:” that whatever his purposes are, they are inflexible. Change supposes imperfection; and it is often affirmed that God is immutable 1 Samuel 15:29; Malachi 3:6; James 1:17.