Isaiah · Chapter 13

V. 1. The burden-This title is commonly given to sad prophecies, which indeed are grievous burdens to them on whom they are laid. Babylon-Of the city and empire of Babylon by Cyrus.

Verse 1. The burden of Babylon] The prophecy that foretells its destruction by the Medes and Persians: see the preceding observations.

Verse 1. The burden of Babylon — Of the city and empire of Babylon. The original word, acm, here rendered burden, is, by Dr. Waterland, after Vitringa, translated, The sentence upon, or, delivered concerning Babylon. It is “derived from a verb, which signifies to take, or lift up, or bring; and the proper meaning of it is, any weighty, important matter or sentence, which ought not to be neglected, but is worthy of being carried in the memory, and deserves to be lifted up, and uttered with emphasis.” See Revelation 2:24, and Vitringa. Bishop Newton and others have observed, that “the prophecies uttered against any city or country, often carry the inscription of the burden of that city or country: and that by burden is commonly understood a threatening, burdensome prophecy, big with ruin and destruction: which, like a dead weight, is hung upon the city or country to sink it.” But it appears that the word is of more general import, and sometimes signifies a prophecy at large, sometimes a prophecy of good as well as of evil, as in Zechariah 12:1; and sometimes, where the original word is used, it is translated prophecy, where there is no prophecy, but only a grave moral sentence.

This prophecy against Babylon, which consists of two parts, the former contained in this chapter, the latter in the next, was probably delivered, as Vitringa has shown, in the reign of Ahaz, about two hundred years before the completion of it, and a hundred and thirty before the Jews were even carried captive to Babylon; which captivity the prophet does not expressly foretel here, but supposes, in the spirit of prophecy, as what was actually to take place. “And the Medes, who are expressly mentioned, verse 17, as the principal agents in the overthrow of the Babylonian monarchy, by which the Jews were to be released from that captivity, were at this time an inconsiderable people; having been in a state of anarchy ever since the fall of the great Assyrian empire, of which they had made a part under Sardanapalus; and did not become a kingdom till about the seventeenth of Hezekiah.” — Bishop Lowth. The great design of God in inspiring his prophet with the knowledge of these future events, and exciting him to deliver these prophecies concerning them, seems to have been, 1st, To set forth the reasons of his justice, in punishing the enemies of his church, in order to console the minds and confirm the faith of the pious. 2d, With respect to this prophecy especially, concerning the destruction of Babylon, the design was to comfort the minds of true believers against that sad and sorrowful event, the Babylonish captivity. And, 3d, Under the figure of that destruction, to announce the destruction of the spiritual Babylon, the whole kingdom of sin and Satan. See Vitringa, and Revelation 14:8, and 17:5. “The former part of this prophecy,” says Bishop Lowth, “is one of the most beautiful examples that can be given, of elegance of composition, variety of imagery, and sublimity of sentiment and diction, in the prophetic style: and the latter part consists of an ode of supreme and singular excellence. The prophecy opens with the command of God to gather together the forces which he had destined to his service, verses 2, 3. Upon which the prophet hears the tumultuous noise of the different nations crowding together to his standard; he sees them advancing, prepared to execute divine wrath, verses 4, 5. He proceeds to describe the dreadful consequences of this visitation; the consternation which will seize those that are the objects of it; and transferring unawares the speech from himself to God, verse 11, sets forth, under a variety of the most striking images, the dreadful destruction of the inhabitants of Babylon, which will follow, verses 11-16; and the everlasting desolation to which that great city is doomed, verses 17-22. The deliverance of Judah from captivity, the immediate consequence of this great revolution, is then set forth without being much enlarged upon, or greatly amplified, chap. 14:1, 2. This introduces, with the greatest ease, and the utmost propriety, the triumphant song on that subject, verses 4-28. The beauties of which, the various images, scenes, persons introduced, and the elegant transitions from one to another, I shall endeavour to point out in their order.”

Verse 1. The burden of Babylon. The LXX merely read ode or song. Isaiah puts his name to it, being fully assured of its truth. The burden of these terrific predictions was laid upon him, he must utter them in the sublimest strains of eloquence.

1. The burden of Babylon — The word massah, “burden,” is from a verb, meaning to lift, raise, and impliedly to bear; a secondary meaning is, to utter: hence the noun may mean a “burden” — mental burden — a verdict, or oracular utterance; or, a declaration prophetic and menacing — a judicial sentence upon Babylon. See 1 Kings 9:25. Did see — The whole vision was serious, substantive truth, pictorially enacted.

V. 2. A banner-To gather soldiers together. Mountain-Whence it may be discerned at a considerable distance. Withal he seems to intimate, that their enemies should come from the mountainous country of Media. Them-To the Medes. Shake-Beckon to them with your hand, that they may come to this service, that they may go and fight against Babylon, and take it, and so enter in to the palaces of the king, and his princes.

Verse 2. Exalt the voice] The word להם lahem, “to them,” which is of no use, and rather weakens the sentence, is omitted by an ancient MS., and the Vulgate.

Verses 2, 3. Lift up a banner — To gather soldiers together for this expedition; upon the high mountain — Whence it may be discerned at a considerable distance. Exalt the voice unto them — To the Medes, named verse 17. Shake the hand — Beckon to them with your hand, that they may come to this service. That they may go into the gates of the nobles — That they may go and take Babylon, and so may enter into the palaces of the king, and of his princes, and spoil them at their pleasure. I have commanded my sanctified ones — Or, my appointed ones, as Dr. Waterland renders yvdqm, namely, the Medes and Persians, who were solemnly designed and set apart by God for his service, in this sacred work of executing his just vengeance upon the Babylonians. I have called my mighty ones — Those whom I have made mighty for this work; even them that rejoice in my highness — Or, exult in my greatness, as Bishop Lowth renders it, that is, in the doing that work which will tend to the advancement of my glory, in destroying the Babylonian empire. Not that the Medes and Persians had any regard to God or to his glory, in undertaking and prosecuting this war: they certainly had only the gratifying their own ambition, and lust of power and empire, in view.

Ver. 2. Lift ye up a banner upon the high mountain. Babylon is here called a mountain, though built on a plain, because of her power. Jeremiah 51:25. Behold I am against thee, oh destroying mountain. The fourth verse adds, the noise of a multitude on the mountains, which evidently means the nations which Cyrus visited, and from whence he gathered his allies, towards the sources of the Tigris and Euphrates, where they first lifted up their banners against Babylon. A fuller account of the fall of this city we reserve for the forty fifth chapter.

2. Lift ye up a banner — See Isaiah 5:26 and 11:12, and the notes there. Upon the high mountain — Literally, bald mountain, from which the reared standard could be seen from afar, and a rally thither could be made. Unto them — The Medes. The Median power, with that of Persia, is to conquer Babylon. The point of time in the vision is, when Babylon is flushed with power and prosperity, and stained with crime. The Median mountainous country lay to the northeast, the Persian to the east. Cyrus, though not named, is the great instrument of God, who is now summoning.

V. 3. Sanctified ones-The Medes and Persians, so called, because they were set apart by God, for this holy work of executing his just vengeance. Mighty ones-Those whom I have made mighty for this work. Highness-Or, as others render it, in my glory, in the doing of that work which tends to the advancement of my glory. Tho’ the Medes had no regard to God, but only to their own ends.

Verse 3. I have commanded my sanctified ones] yvdqm mekuddashai, the persons consecrated to this very purpose. Nothing can be plainer than that the verb vdk kadash, “to make holy,” signifies also to consecrate or appoint to a particular purpose. Bishop Lowth translates, “my enrolled warriors.” This is the sense.

Verses 2, 3. Lift up a banner — To gather soldiers together for this expedition; upon the high mountain — Whence it may be discerned at a considerable distance. Exalt the voice unto them — To the Medes, named verse 17. Shake the hand — Beckon to them with your hand, that they may come to this service. That they may go into the gates of the nobles — That they may go and take Babylon, and so may enter into the palaces of the king, and of his princes, and spoil them at their pleasure. I have commanded my sanctified ones — Or, my appointed ones, as Dr. Waterland renders yvdqm, namely, the Medes and Persians, who were solemnly designed and set apart by God for his service, in this sacred work of executing his just vengeance upon the Babylonians. I have called my mighty ones — Those whom I have made mighty for this work; even them that rejoice in my highness — Or, exult in my greatness, as Bishop Lowth renders it, that is, in the doing that work which will tend to the advancement of my glory, in destroying the Babylonian empire. Not that the Medes and Persians had any regard to God or to his glory, in undertaking and prosecuting this war: they certainly had only the gratifying their own ambition, and lust of power and empire, in view.

3. My sanctified ones — Not inwardly and consciously belonging to God as designated for this work, but in God’s order actually but unconsciously executing divine retribution on the Babylonian power. See Joel 3:9, 10; Jeremiah 22:7. The Persians destroyed idolatry. They were morally much in advance of the highest civilized powers in Mesopotamia. And it is quite probable, that at this conquest of Babylon, and their settlement over that country, the great moral recoil against idolatry was made complete among the exiled Jews.

V. 4. Nations-The Medes and Persians and other nations, which served under them in this war.

Verse 4. Of the battle— “For the battle.”] The Bodleian MS. has hmjlml lemilchamah. Cyrus’s army was made up of many different nations. Jeremiah calls it an “assembly of great nations from the north country,” Jeremiah 50:9. And afterwards mentions the kingdoms of “Ararat, Minni, and Ashchenaz, (i.e. Armenia, Corduene, Pontus or Phrygia, Vitring.,) with the kings of the Medes,” Jeremiah 51:27, 28. See Xenophon. Cyrop.

Verses 4, 5. The noise of a multitude in the mountains — No sooner had the Almighty given the command, than the multitude assembles to his banners; like as a great people — Not rude and barbarous; but well-disciplined, regular, and veteran troops, such as are wont to be furnished by a great and powerful people; of the kingdoms of nations — Cyrus’s army was made up of different nations besides the Medes and Persians. The Lord of hosts — The God of armies; mustereth the host of the battle — He raises the soldiers, brings them together, puts them in order, reviews them, keeps an exact account of them, sees that they be all in their respective posts, and gives them their necessary orders. The expressions are noble, and contain a lively description of that terror which the appearance of a hostile army strikes into the beholders. They come from a far country — Many of Cyrus’s auxiliary forces came from very distant countries: see Jeremiah 50:41, and 51:27, 28. The prophet adds this as an aggravation of the judgment. From the end of heaven — This is not to be understood strictly and properly, but popularly and hyperbolically, as such expressions are commonly used, both in sacred and profane authors. Even the Lord, and the weapons of his indignation — The Medes and Persians, who were but a rod in God’s hand, and the instruments of his anger, as was said of the Assyrian, Isaiah 10:5. To destroy the whole land — Namely, of Babylon, of which he is now speaking.

4. Noise of a multitude — No sooner summoned than aroused. Armies in the mountains gather instantly. The noise of preparation sounds afar. In the mountains — The Median mountains. Kingdoms of nations — Medes, Persians, Armenians, possibly also Parthians, if the vision be of prophetic space, not of time, which, judging from the next verse, is probable.

V. 5. Thy come-From the ends of the earth under heaven, which is not to be understood strictly. The weapons-The Medes and Persians, who were but a rod in God’s hand, and the instruments of his anger. Land-Of Babylon.

Verse 5. They come from a far country] The word xram meerets is wanting in one MS. and in the Syriac: “They come from afar.” From the end of heaven] Kimchi says, Media, “the end of heaven,” in Scripture phrase, means, the EAST.

Verses 4, 5. The noise of a multitude in the mountains — No sooner had the Almighty given the command, than the multitude assembles to his banners; like as a great people — Not rude and barbarous; but well-disciplined, regular, and veteran troops, such as are wont to be furnished by a great and powerful people; of the kingdoms of nations — Cyrus’s army was made up of different nations besides the Medes and Persians. The Lord of hosts — The God of armies; mustereth the host of the battle — He raises the soldiers, brings them together, puts them in order, reviews them, keeps an exact account of them, sees that they be all in their respective posts, and gives them their necessary orders. The expressions are noble, and contain a lively description of that terror which the appearance of a hostile army strikes into the beholders. They come from a far country — Many of Cyrus’s auxiliary forces came from very distant countries: see Jeremiah 50:41, and 51:27, 28. The prophet adds this as an aggravation of the judgment. From the end of heaven — This is not to be understood strictly and properly, but popularly and hyperbolically, as such expressions are commonly used, both in sacred and profane authors. Even the Lord, and the weapons of his indignation — The Medes and Persians, who were but a rod in God’s hand, and the instruments of his anger, as was said of the Assyrian, Isaiah 10:5. To destroy the whole land — Namely, of Babylon, of which he is now speaking.

5. From a far country… end of heaven — A region but dimly definite to the mind, so very distant is it, extending out to the lowest horizon. The prophet sees the mustering hosts actually coming from the remotest point of sight. The Lord… weapons… indignation — The armies are under his guidance, and unconsciously become instruments of punishing (literally, seizing) the whole land, — Septuagint, the whole world — which means Babylonia as a symbol or type of all human opposition to divine authority. Isaiah 14:7, 9, 16.

Verses 6-8. Howl ye — We have here a very elegant and lively description of the terrible confusion and desolation which should be made in Babylon by the attack which the Medes and Persians should make upon it. They who were now at ease and secure are premonished to howl, and make sad lamentation, 1st, Because God was about to appear in wrath against them, and it is a fearful thing to fall into his hands. And, 2d, Because their hearts would fail them, and they would have neither courage nor comfort left them; would neither be able to resist the judgment coming, nor bear up under it; neither to oppose the enemy nor to support themselves. For the day of the Lord is at hand — A day of judgment and recompense, when God would act as a just avenger of his own and his people’s injured cause, and severely chastise the Babylonians for their pride and luxury, their inhumanity and cruelty, their idolatry and superstition, and, above all, their sins against the people of God, his religion and sanctuary, and so against God himself: see Jeremiah 50:31. It shall come as a destruction — Or, rather, A destruction shall it come, not merely as, or like a destruction, but such in reality, and that most awful, as being from the Almighty, whose power is irresistible, and wrath intolerable. “The prophet begins here to describe the calamity coming upon them, but in figures, according to his manner, grand, and adapted to raise a terrible image of it.” All hands shall be faint — Hebrew, hnyprt, shall fall down, and be unable to hold a weapon; and every man’s heart shall melt — So that they shall be ready to die with fear. God often strikes a terror into those whom he designs for destruction. Pangs, &c., shall take hold of them — The pangs of their fear shall be like those of a woman in hard labour. They shall be amazed one at another — To see such a populous, and, apparently, impregnable city, so easily and unexpectedly taken. Their faces shall be as flames — Hebrew, shall be faces of flames; either pale with fear, or inflamed with rage and torment, as men in great misery often are. Bishop Lowth renders it, Their countenances shall be like flames of fire.

6. Howl ye — Ye Babylonians. Day of the Lord — See Isaiah 2:12; also Joel 1:15. At hand — Soon to befall; also, to be of long continuance; this from the perspective nature of the prophecy. As a destruction — The fall of Babylon was a judgment, and was accompanied with judgments upon all thereafter through the ages under Babylonian rule. From the Almighty — Hebrew, Shaddai; most powerful, omnipotent: an epithet of Jehovah, used by the prophets only here and Ezekiel 1:24; 10:5; and Joel 1:15.

V. 7. Amazed-To see so impregnable a city as Babylon, so easily and unexpectedly taken. Flames-Heb. faces of flame, inflamed with rage and torment.

Verses 6-8. Howl ye — We have here a very elegant and lively description of the terrible confusion and desolation which should be made in Babylon by the attack which the Medes and Persians should make upon it. They who were now at ease and secure are premonished to howl, and make sad lamentation, 1st, Because God was about to appear in wrath against them, and it is a fearful thing to fall into his hands. And, 2d, Because their hearts would fail them, and they would have neither courage nor comfort left them; would neither be able to resist the judgment coming, nor bear up under it; neither to oppose the enemy nor to support themselves. For the day of the Lord is at hand — A day of judgment and recompense, when God would act as a just avenger of his own and his people’s injured cause, and severely chastise the Babylonians for their pride and luxury, their inhumanity and cruelty, their idolatry and superstition, and, above all, their sins against the people of God, his religion and sanctuary, and so against God himself: see Jeremiah 50:31. It shall come as a destruction — Or, rather, A destruction shall it come, not merely as, or like a destruction, but such in reality, and that most awful, as being from the Almighty, whose power is irresistible, and wrath intolerable. “The prophet begins here to describe the calamity coming upon them, but in figures, according to his manner, grand, and adapted to raise a terrible image of it.” All hands shall be faint — Hebrew, hnyprt, shall fall down, and be unable to hold a weapon; and every man’s heart shall melt — So that they shall be ready to die with fear. God often strikes a terror into those whom he designs for destruction. Pangs, &c., shall take hold of them — The pangs of their fear shall be like those of a woman in hard labour. They shall be amazed one at another — To see such a populous, and, apparently, impregnable city, so easily and unexpectedly taken. Their faces shall be as flames — Hebrew, shall be faces of flames; either pale with fear, or inflamed with rage and torment, as men in great misery often are. Bishop Lowth renders it, Their countenances shall be like flames of fire.

7. Be faint — Hanging down in nerveless despondency. Shall melt — Both clauses describe bodily effects indicating despairing mental states.

Verse 8. And they shall be afraid— “And they shall be terrified”] I join this verb, wlhbnw venibhalu, to the preceding verse, with the Syriac and Vulgate.

Pangs and sorrows shall take hold on them— “Pangs shall seize them”] The Septuagint, Syriac, and Chaldee read יאחזום yochezum, instead of יאחזונ yochezun, which does not express the pronoun them, necessary to the sense.

Verses 6-8. Howl ye — We have here a very elegant and lively description of the terrible confusion and desolation which should be made in Babylon by the attack which the Medes and Persians should make upon it. They who were now at ease and secure are premonished to howl, and make sad lamentation, 1st, Because God was about to appear in wrath against them, and it is a fearful thing to fall into his hands. And, 2d, Because their hearts would fail them, and they would have neither courage nor comfort left them; would neither be able to resist the judgment coming, nor bear up under it; neither to oppose the enemy nor to support themselves. For the day of the Lord is at hand — A day of judgment and recompense, when God would act as a just avenger of his own and his people’s injured cause, and severely chastise the Babylonians for their pride and luxury, their inhumanity and cruelty, their idolatry and superstition, and, above all, their sins against the people of God, his religion and sanctuary, and so against God himself: see Jeremiah 50:31. It shall come as a destruction — Or, rather, A destruction shall it come, not merely as, or like a destruction, but such in reality, and that most awful, as being from the Almighty, whose power is irresistible, and wrath intolerable. “The prophet begins here to describe the calamity coming upon them, but in figures, according to his manner, grand, and adapted to raise a terrible image of it.” All hands shall be faint — Hebrew, hnyprt, shall fall down, and be unable to hold a weapon; and every man’s heart shall melt — So that they shall be ready to die with fear. God often strikes a terror into those whom he designs for destruction. Pangs, &c., shall take hold of them — The pangs of their fear shall be like those of a woman in hard labour. They shall be amazed one at another — To see such a populous, and, apparently, impregnable city, so easily and unexpectedly taken. Their faces shall be as flames — Hebrew, shall be faces of flames; either pale with fear, or inflamed with rage and torment, as men in great misery often are. Bishop Lowth renders it, Their countenances shall be like flames of fire.

8. Afraid — Dismayed. Poetic power is manifest in the figures here used, which are to the effect that contortions from agonizing pain fall on the people; men stare at each other in helpless fright; their faces are faces of flame — red as fire.

V. 9. Behold-Divers words are heaped together, to signify the extremity of his anger.

Verses 9, 10. Behold the day — cruel both with wrath and fierce anger — Dr. Waterland renders the clause, fierceness, wrath, and hot anger: divers words are heaped together, to signify the extremity of the divine indignation; to lay the land desolate — Hebrew, hmvl µwvl, to make it a desolation, an entire and perpetual desolation, verses 19-22. And he shall destroy the sinners thereof — The inhabitants of that city, who had persisted in their idolatries, oppressions, and all sorts of luxuries, notwithstanding the faithful testimony against their practices borne by Daniel, Shadrach, Meshach, and Abed-nego, and other pious Jews, and the solemn warnings given by God himself to Nebuchadnezzar, in repeated dreams and visions, and the humiliating and distressing affliction wherewith that monarch was chastised: see Daniel 4:13-33. For the stars of heaven — Here the calamity to be brought upon them is set forth “under the figure of a dreadful tempest, inducing such a face of things in the heavens as the prophet describes.” It would be so grievous as to “deprive them of all light, that is, of all joy and consolation, as well as of the causes of them, and would fill them with sorrow and distress, and a fearful sense of the divine wrath poured forth from heaven upon them.” Or, rather, the prophet foretels the utter subversion of their republic, and the entire overthrow of their religion and polity, under the emblem of the extinction or passing away of the sun, moon, and stars, and all the heavenly bodies. For, as Bishop Lowth observes, the Hebrew writers, “to express happiness, prosperity, the instauration and advancement of states, kingdoms, and potentates, make use of images taken from the most striking parts of nature; from the heavenly bodies, from the sun, moon, and stars, which they describe as shining with increased splendour, and never setting; the moon becomes like the meridian sun, and the sun’s light is augmented seven-fold: see Isaiah 30:26. New heavens and a new earth are created, and a brighter age commences. On the contrary, the overthrow and destruction of kingdoms are represented by opposite images; the stars are obscured, the moon withdraws her light, and the sun shines no more; the earth quakes, and the heavens tremble; and all things seem tending to their original chaos.”

9, 10. Day of the Lord cometh — The meaning the same as in verse 6. Cruel — Applied to “day,” etc., and means, rather, terrible, inexorable; a judgment so viewed abstractly, and to human view. Wrath… fierce anger — Predicates also applying to “day,” and characterizing it. If the preposition “with” is to be used, (which from the text is doubtful,) the sense remains the same. Sinners — They who in Babylon had incurred such fierce retribution. Stars of heaven — The Chaldeans were of note, far and near, as cultivators of astronomy; hence Isaiah’s use of this illustration. Shall not give their light — No metaphor so vividly represents calamity as extinguishment of light. (See Isaiah 34:4; Matthew 24:29, et plura.) Not Babylonians alone, but Egyptians and Phenicians gave much attention to astronomy, as evidenced by very early attempts at regulating time divisions by the solar and lunar motions and revolutions. Exodus 7:11; Leviticus 20:27; 19:31; Deuteronomy 18:10. These passages show that astrology, which was interdicted to the Hebrews, was connected with their study of astronomy.

V. 10. Constellations-Which consist of many stars, and therefore give a greater sight. Darkened-All things shall look darkly and dismally; men shall have no comfort or hope. Going forth-As soon as he rises. As soon as they have any appearance or hope of amendment, they shall be instantly disappointed.

Verse 10. For the stars of heaven— “Yea, the stars of heaven”] The Hebrew poets, to express happiness, prosperity, the instauration and advancement of states, kingdoms, and potentates, make use of images taken from the most striking parts of nature, from the heavenly bodies, from the sun, moon, and stars: which they describe as shining with increased splendour, and never setting. The moon becomes like the meridian sun, and the sun’s light is augmented sevenfold; (see Isaiah 30:26;) new heavens and a new earth are created, and a brighter age commences. On the contrary, the overflow and destruction of kingdoms is represented by opposite images. The stars are obscured, the moon withdraws her light, and the sun shines no more! The earth quakes, and the heavens tremble; and all things seem tending to their original chaos, See Joel 2:10; 3:15, 16; Amos 8:9; Matthew 24:29; and Deuteronomy S. Pœs. Herb. Præl. VI. et IX.

And the moon shall not cause her light to shine] This in its farther reference may belong to the Jewish polity, both in Church and state, which should be totally eclipsed, and perhaps shine no more in its distinct state for ever.

Verses 9, 10. Behold the day — cruel both with wrath and fierce anger — Dr. Waterland renders the clause, fierceness, wrath, and hot anger: divers words are heaped together, to signify the extremity of the divine indignation; to lay the land desolate — Hebrew, hmvl µwvl, to make it a desolation, an entire and perpetual desolation, verses 19-22. And he shall destroy the sinners thereof — The inhabitants of that city, who had persisted in their idolatries, oppressions, and all sorts of luxuries, notwithstanding the faithful testimony against their practices borne by Daniel, Shadrach, Meshach, and Abed-nego, and other pious Jews, and the solemn warnings given by God himself to Nebuchadnezzar, in repeated dreams and visions, and the humiliating and distressing affliction wherewith that monarch was chastised: see Daniel 4:13-33. For the stars of heaven — Here the calamity to be brought upon them is set forth “under the figure of a dreadful tempest, inducing such a face of things in the heavens as the prophet describes.” It would be so grievous as to “deprive them of all light, that is, of all joy and consolation, as well as of the causes of them, and would fill them with sorrow and distress, and a fearful sense of the divine wrath poured forth from heaven upon them.” Or, rather, the prophet foretels the utter subversion of their republic, and the entire overthrow of their religion and polity, under the emblem of the extinction or passing away of the sun, moon, and stars, and all the heavenly bodies. For, as Bishop Lowth observes, the Hebrew writers, “to express happiness, prosperity, the instauration and advancement of states, kingdoms, and potentates, make use of images taken from the most striking parts of nature; from the heavenly bodies, from the sun, moon, and stars, which they describe as shining with increased splendour, and never setting; the moon becomes like the meridian sun, and the sun’s light is augmented seven-fold: see Isaiah 30:26. New heavens and a new earth are created, and a brighter age commences. On the contrary, the overthrow and destruction of kingdoms are represented by opposite images; the stars are obscured, the moon withdraws her light, and the sun shines no more; the earth quakes, and the heavens tremble; and all things seem tending to their original chaos.”

Ver. 10. The sun shall be darkened. A frequent figure of speech, signifying the total obscuration of a nation, whose sun should never rise again. Thus the Hebrew sun was to be darkened, Matthew 24:29; as Joel and others had foretold. St. John augured the fall of pagan Rome in similar terms. Revelation 6:12, 13.

9, 10. Day of the Lord cometh — The meaning the same as in verse 6. Cruel — Applied to “day,” etc., and means, rather, terrible, inexorable; a judgment so viewed abstractly, and to human view. Wrath… fierce anger — Predicates also applying to “day,” and characterizing it. If the preposition “with” is to be used, (which from the text is doubtful,) the sense remains the same. Sinners — They who in Babylon had incurred such fierce retribution. Stars of heaven — The Chaldeans were of note, far and near, as cultivators of astronomy; hence Isaiah’s use of this illustration. Shall not give their light — No metaphor so vividly represents calamity as extinguishment of light. (See Isaiah 34:4; Matthew 24:29, et plura.) Not Babylonians alone, but Egyptians and Phenicians gave much attention to astronomy, as evidenced by very early attempts at regulating time divisions by the solar and lunar motions and revolutions. Exodus 7:11; Leviticus 20:27; 19:31; Deuteronomy 18:10. These passages show that astrology, which was interdicted to the Hebrews, was connected with their study of astronomy.

V. 11. The world-The Babylonish empire, which is called the world, as the Roman empire afterwards was, because it was extended to a great part of the world.

Verse 11. I will punish the world— “I will visit the world”] That is, the Babylonish empire; as h oikoumenh, for the Roman empire, or for Judea, Luke 2:1; Acts 11:28. So the universus orbis Romanus, for the Roman empire; Salvian. lib. v. Minos calls Crete his world: “Creten, quæ meus est orbis,” Ovid. Metamorph. viii. 9.

Verses 11-16. I will punish the world — The Babylonish empire, which is called the world, as the Roman empire afterward was, (Luke 2:1,) because it was extended to a great part of the world, and because it was very populous, and Babylon itself looked more like a world than one city. I will lay low the haughtiness of the terrible — Of them who formerly were very terrible for their great power and cruelty. I will make a man more precious, &c. — The city and nation shall be so depopulated, that few men shall be left in it. I will shake the heavens, &c. — A poetical and prophetical description of great confusions and terrors, as if heaven and earth were about to meet together. And it shall be as the chased roe — That Babylon, which used to be like a roaring lion and a raging bear to all about her, shall become like the timid, frighted roe, pursued by the hunter, and as a sheep which no man taketh up — In a most forlorn and neglected condition. And the army they shall bring into the field, consisting of troops from divers nations, as great armies usually do, shall be so dispirited by their own fears, and so dispersed by their enemies’ sword, that they shall turn every man to his own people — Shall each shift for his own safety. Or the prophet may refer to those inhabitants of Babylon who were originally of different nations, but had settled there: as many of these, he signifies, as can, shall flee out of it, and endeavour to escape to their own countries. Every one that is found — In Babylon, at the taking of it; shall fall by the sword — The fear of which shall make them flee away with all speed. Their children also shall be dashed, &c. — As a just recompense for the like cruelty acted by them upon the Jews, 2 Chronicles 36:17, which was also foretold Psalm 137:9.

11, 12. Punish the world — The Babylonian world, the symbol (verse 5) of all resisting human wills and kingdoms of the earth hostile to God. Here the prophet, as afterward elsewhere, resolves his figures into literal expressions. Isaiah 1:22; 11:9. Arrogancy — Babylon’s prevailing sin. The terrible — Tyrants and oppressors. Make a man more precious — More scarce or rare than fine gold. Than the… wedge of Ophir — “Wedge,” µtk, (kethem,) properly means “gold” — Ophir’s gold. For the probable location of “Ophir,” see notes on 1 Kings 9:28; 10:11. But the main point of the text is the scarcity of man, weak and frail, vwna, (Enosh,) and man µda, (Adam,) men of the common origin. Both words would seem to include man exhaustively. Babylon’s defenders shall be so cut off that a single man will be more scarce than the finest gold. This is the common explanation. But Kay (Bible Commentary) hints another meaning. It is in substance this: “I will make a man,” the lowly man, in comparison with the “haughty,” “arrogant,” “the terrible ones,” of more consequence to me in caring, providing, etc., for him (Psalm viii) than the choicest gold. The lowly man, the man formed out of the dust, is the holy man of my “remnant” preserved in Babylon to be returned to Jerusalem. He shall be kept safe amid the terrible judgments upon Babylon by the army of Cyrus. This seems far-fetched, yet it has some plausibility.

V. 12. More precious-The city and nation shall be so depopulated.

Verse 12. I will make a man more precious than fine gold-wedge of Ophir.] The Medes and Persians will not be satisfied with the spoils of the Babylonians. They seek either to destroy or enslave them; and they will accept no ransom for any man—either for vwna enosh, the poor man, or for אדם adam, the more honourable person. All must fall by the sword, or go into captivity together; for the Medes, (Isaiah 13:17,) regard not silver, and delight not in gold.

Verses 11-16. I will punish the world — The Babylonish empire, which is called the world, as the Roman empire afterward was, (Luke 2:1,) because it was extended to a great part of the world, and because it was very populous, and Babylon itself looked more like a world than one city. I will lay low the haughtiness of the terrible — Of them who formerly were very terrible for their great power and cruelty. I will make a man more precious, &c. — The city and nation shall be so depopulated, that few men shall be left in it. I will shake the heavens, &c. — A poetical and prophetical description of great confusions and terrors, as if heaven and earth were about to meet together. And it shall be as the chased roe — That Babylon, which used to be like a roaring lion and a raging bear to all about her, shall become like the timid, frighted roe, pursued by the hunter, and as a sheep which no man taketh up — In a most forlorn and neglected condition. And the army they shall bring into the field, consisting of troops from divers nations, as great armies usually do, shall be so dispirited by their own fears, and so dispersed by their enemies’ sword, that they shall turn every man to his own people — Shall each shift for his own safety. Or the prophet may refer to those inhabitants of Babylon who were originally of different nations, but had settled there: as many of these, he signifies, as can, shall flee out of it, and endeavour to escape to their own countries. Every one that is found — In Babylon, at the taking of it; shall fall by the sword — The fear of which shall make them flee away with all speed. Their children also shall be dashed, &c. — As a just recompense for the like cruelty acted by them upon the Jews, 2 Chronicles 36:17, which was also foretold Psalm 137:9.

Ver. 12. The golden wedge of Ophir. That is, as in the original, afri, africa, a country without cold. The Romans called it Africa. The o in Ophir is privative, as in the Saxon orphan, without father; orgild, unfind.

11, 12. Punish the world — The Babylonian world, the symbol (verse 5) of all resisting human wills and kingdoms of the earth hostile to God. Here the prophet, as afterward elsewhere, resolves his figures into literal expressions. Isaiah 1:22; 11:9. Arrogancy — Babylon’s prevailing sin. The terrible — Tyrants and oppressors. Make a man more precious — More scarce or rare than fine gold. Than the… wedge of Ophir — “Wedge,” µtk, (kethem,) properly means “gold” — Ophir’s gold. For the probable location of “Ophir,” see notes on 1 Kings 9:28; 10:11. But the main point of the text is the scarcity of man, weak and frail, vwna, (Enosh,) and man µda, (Adam,) men of the common origin. Both words would seem to include man exhaustively. Babylon’s defenders shall be so cut off that a single man will be more scarce than the finest gold. This is the common explanation. But Kay (Bible Commentary) hints another meaning. It is in substance this: “I will make a man,” the lowly man, in comparison with the “haughty,” “arrogant,” “the terrible ones,” of more consequence to me in caring, providing, etc., for him (Psalm viii) than the choicest gold. The lowly man, the man formed out of the dust, is the holy man of my “remnant” preserved in Babylon to be returned to Jerusalem. He shall be kept safe amid the terrible judgments upon Babylon by the army of Cyrus. This seems far-fetched, yet it has some plausibility.

V. 13. Therefore-A poetical and prophetical description of great horrors and confusions, as if heaven and earth were about to meet together.

Verses 11-16. I will punish the world — The Babylonish empire, which is called the world, as the Roman empire afterward was, (Luke 2:1,) because it was extended to a great part of the world, and because it was very populous, and Babylon itself looked more like a world than one city. I will lay low the haughtiness of the terrible — Of them who formerly were very terrible for their great power and cruelty. I will make a man more precious, &c. — The city and nation shall be so depopulated, that few men shall be left in it. I will shake the heavens, &c. — A poetical and prophetical description of great confusions and terrors, as if heaven and earth were about to meet together. And it shall be as the chased roe — That Babylon, which used to be like a roaring lion and a raging bear to all about her, shall become like the timid, frighted roe, pursued by the hunter, and as a sheep which no man taketh up — In a most forlorn and neglected condition. And the army they shall bring into the field, consisting of troops from divers nations, as great armies usually do, shall be so dispirited by their own fears, and so dispersed by their enemies’ sword, that they shall turn every man to his own people — Shall each shift for his own safety. Or the prophet may refer to those inhabitants of Babylon who were originally of different nations, but had settled there: as many of these, he signifies, as can, shall flee out of it, and endeavour to escape to their own countries. Every one that is found — In Babylon, at the taking of it; shall fall by the sword — The fear of which shall make them flee away with all speed. Their children also shall be dashed, &c. — As a just recompense for the like cruelty acted by them upon the Jews, 2 Chronicles 36:17, which was also foretold Psalm 137:9.

13. Therefore — Rather, because; because of the wickedness described in verse 11. Shake the heavens… earth shall remove — Strong figures are now resumed; and what the darkening of the lights of heaven before expressed is here denoted by the general commotion of the frame of nature. Similar examples in the use of such figures are in 1 Samuel 22:8; Habakkuk 3:6, 10; Revelation 20:11.

V. 14. It-Babylon. A roe-Fearful in itself, especially when it is pursued by the hunter. A sheep-In a most forlorn condition. Every man-Those soldiers of other nations, whom she had hired to assist her.

Verse 14. “And the remnant”] Here is plainly a defect in this sentence, as it stands in the Hebrew text; the subject of the proposition is lost. What is it that shall be like a roe chased? The Septuagint happily supply it, oi kataleleimmenoi, rav shear, the remnant. A MS. here supplies the word bvwy yosheb, the inhabitant; which makes a tolerably good sense; but I much prefer the reading of the Septuagint.

They shall—turn— “They shall look”] That is, the forces of the king of Babylon, destitute of their leader, and all his auxiliaries, collected from Asia Minor, and other distant countries, shall disperse and flee to their respective homes.

Verses 11-16. I will punish the world — The Babylonish empire, which is called the world, as the Roman empire afterward was, (Luke 2:1,) because it was extended to a great part of the world, and because it was very populous, and Babylon itself looked more like a world than one city. I will lay low the haughtiness of the terrible — Of them who formerly were very terrible for their great power and cruelty. I will make a man more precious, &c. — The city and nation shall be so depopulated, that few men shall be left in it. I will shake the heavens, &c. — A poetical and prophetical description of great confusions and terrors, as if heaven and earth were about to meet together. And it shall be as the chased roe — That Babylon, which used to be like a roaring lion and a raging bear to all about her, shall become like the timid, frighted roe, pursued by the hunter, and as a sheep which no man taketh up — In a most forlorn and neglected condition. And the army they shall bring into the field, consisting of troops from divers nations, as great armies usually do, shall be so dispirited by their own fears, and so dispersed by their enemies’ sword, that they shall turn every man to his own people — Shall each shift for his own safety. Or the prophet may refer to those inhabitants of Babylon who were originally of different nations, but had settled there: as many of these, he signifies, as can, shall flee out of it, and endeavour to escape to their own countries. Every one that is found — In Babylon, at the taking of it; shall fall by the sword — The fear of which shall make them flee away with all speed. Their children also shall be dashed, &c. — As a just recompense for the like cruelty acted by them upon the Jews, 2 Chronicles 36:17, which was also foretold Psalm 137:9.

Ver. 14. And it [the remnant, as in the LXX] shall be as a chased roe.

14. It shall be — That is, Babylon shall be. As the chased roe — The figure is, Babylon shall be as timid and panting when seeking an escape as a “chased” gazelle. Swift enemies from the east shall play the falcon and the dogs upon her, just as does the huntsman upon the trembling gazelle in the chase. As a sheep — Strayed in the wilderness. That no man taketh up — Alone, bereft of its shepherd, exposed to wild beasts, afraid of every thing. They shall… turn — Literally, Each to his people they shall turn, and each to his country they shall flee. Babylon was a great capital whither transient trading peoples gathered. And these are probably meant here. On the fall of the imperial city, this motley mass would scatter in wildest flight. Those who remained would be treated as described in the next verse.

V. 15. Found-In Babylon, at the taking of it.

Verse 15. Every one that is found— “Every one that is overtaken”] That is, none shall escape from the slaughter; neither they who flee singly, dispersed and in confusion; nor they who endeavour to make their retreat in a more regular manner, by forming compact bodies: they shall all be equally cut off by the sword of the enemy. The Septuagint have understood it in this sense, which they have well expressed:—

~Ov gar an alw htthqhsetai,

Kai oitinev sunhgmenoi eisi pesountai macaira.

“Whosoever is caught shall be overthrown,

And all that are collected together shall fall by the sword.” Where, for htthqhsetai, MS. Pachom has ekkenqhsetai, et oi G Cod. Marchal. in margine, et MS. I. D. II. ekkenthqhsetai, which seems to be right, being properly expressive of the Hebrew.

Verses 11-16. I will punish the world — The Babylonish empire, which is called the world, as the Roman empire afterward was, (Luke 2:1,) because it was extended to a great part of the world, and because it was very populous, and Babylon itself looked more like a world than one city. I will lay low the haughtiness of the terrible — Of them who formerly were very terrible for their great power and cruelty. I will make a man more precious, &c. — The city and nation shall be so depopulated, that few men shall be left in it. I will shake the heavens, &c. — A poetical and prophetical description of great confusions and terrors, as if heaven and earth were about to meet together. And it shall be as the chased roe — That Babylon, which used to be like a roaring lion and a raging bear to all about her, shall become like the timid, frighted roe, pursued by the hunter, and as a sheep which no man taketh up — In a most forlorn and neglected condition. And the army they shall bring into the field, consisting of troops from divers nations, as great armies usually do, shall be so dispirited by their own fears, and so dispersed by their enemies’ sword, that they shall turn every man to his own people — Shall each shift for his own safety. Or the prophet may refer to those inhabitants of Babylon who were originally of different nations, but had settled there: as many of these, he signifies, as can, shall flee out of it, and endeavour to escape to their own countries. Every one that is found — In Babylon, at the taking of it; shall fall by the sword — The fear of which shall make them flee away with all speed. Their children also shall be dashed, &c. — As a just recompense for the like cruelty acted by them upon the Jews, 2 Chronicles 36:17, which was also foretold Psalm 137:9.

Verses 11-16. I will punish the world — The Babylonish empire, which is called the world, as the Roman empire afterward was, (Luke 2:1,) because it was extended to a great part of the world, and because it was very populous, and Babylon itself looked more like a world than one city. I will lay low the haughtiness of the terrible — Of them who formerly were very terrible for their great power and cruelty. I will make a man more precious, &c. — The city and nation shall be so depopulated, that few men shall be left in it. I will shake the heavens, &c. — A poetical and prophetical description of great confusions and terrors, as if heaven and earth were about to meet together. And it shall be as the chased roe — That Babylon, which used to be like a roaring lion and a raging bear to all about her, shall become like the timid, frighted roe, pursued by the hunter, and as a sheep which no man taketh up — In a most forlorn and neglected condition. And the army they shall bring into the field, consisting of troops from divers nations, as great armies usually do, shall be so dispirited by their own fears, and so dispersed by their enemies’ sword, that they shall turn every man to his own people — Shall each shift for his own safety. Or the prophet may refer to those inhabitants of Babylon who were originally of different nations, but had settled there: as many of these, he signifies, as can, shall flee out of it, and endeavour to escape to their own countries. Every one that is found — In Babylon, at the taking of it; shall fall by the sword — The fear of which shall make them flee away with all speed. Their children also shall be dashed, &c. — As a just recompense for the like cruelty acted by them upon the Jews, 2 Chronicles 36:17, which was also foretold Psalm 137:9.

16. Their children — Whose children? Either those of foreigners, or of foreigners and natives, according as slaughter was seen to be restricted or general. It was likely to be general, in which case all children are to be slain, every house despoiled, and every woman ravished.

V. 17. Medes-Under whom he comprehends the Persians. Not delight-Which is to be understood comparatively. They shall more eagerly pursue the destruction of the people, than the getting of spoil.

Verse 17. Which shall not regard silver— “Who shall hold silver of no account”] That is, who shall not be induced, by large offers of gold and silver for ransom, to spare the lives of those whom they have subdued in battle; their rage and cruelty will get the better of all such motives. We have many examples in the Iliad and in the Æneid of addresses of the vanquished to the pity and avarice of the vanquishers, to induce them to spare their lives.

Est domus alta: jacent penitus defossa talenta

Cælati argenti: sunt auri ponders facti

Infectique mihi: non hic victoria Teucrum

Vertitur; aut anima una dalbit discrimina tanta.

Dixerat: Æneas contra cui talia reddit:

Argenti atque auri memoras quæ multa talenta

Gnatis parce tuis.

Æn. x. 526.

“High in my dome are silver talents rolled,

With piles of laboured and unlaboured gold.

These, to procure my ransom, I resign;

The war depends not on a life like mine:

One, one poor life can no such difference yield,

Nor turn the mighty balance of the field.

Thy talents, (cried the prince,) thy treasured store Keep for thy sons.”

Pitt.

It is remarkable that Xenophon makes Cyrus open a speech to his army, and in particular to the Medes, who made the principal part of it, with praising them for their disregard of riches. Andrev Mhdoi, kai pantev oi parontev, egw umav oida safwv, oti oute crhmatwn deomenoi sun emoi exelqete, “Ye Medes, and others who now hear me, I well know that you have not accompanied me in this expedition with a view of acquiring wealth.”—Cyrop. lib. v.

Verses 17, 18. Behold, &c. — Here follows the second part of this prophecy, in which the calamity which the prophet had foretold, principally in figure, is plainly related and set forth in its causes and consequences. Its causes are stated to be the Medes, raised up by God himself against the Babylonians, and described as being extremely full of cruelty and avidity of revenge, verses 17, 18. The consequences are, the desolation of Babylon, and the calamity to be brought upon it, verses 19-22. I will stir up the Medes — Under whom he comprehends the Persians, who were their neighbours and confederates in this expedition. Which shall not regard silver, &c. — That is, comparatively speaking. They shall more eagerly pursue the destruction of the people than the getting of spoil. Their bows also — Under which are comprehended other weapons of war; shall dash the young men to pieces — Or, shall pierce the young men through, as the Chaldee renders it. But, as both Herodotus and Xenophon affirm that the Persians used toxa megala, large bows, according to the latter, bows three cubits long, and undoubtedly proportionably strong; we may easily conceive, as Bishop Lowth observes, that, with such bows, especially if made of brass, as bows anciently often were, (see Psalm 18:35; Job 20:24,) the soldiers might dash and slay the young men, the weaker and unresisting part of the inhabitants, (here joined with the fruit of the womb and the children,) in the general carnage in taking the city.

Ver. 17. I will stir up the Medes. At that time the Medes were an inconsiderable nation, no way likely to overthrow Babylon.

17. Will stir up the Medes against them — That is, “I am he who causeth to arouse as out of sleep,” etc. The Hiphil participle is used of a verb having, according to Gesenius, three, according to Furst, six, several sets of meanings, of which one set chiefly uses the Hiphil with the above characterizing idea. Compare Zechariah 9:13; Song of Solomon 2:7; Isaiah 10:26. The “Medes” are here for the first time mentioned by name, and are alone mentioned, as they were the chief nation to be used, with Persia, in overthrowing Babylon. They had been subject to Assyria till B.C. 708 or 703, or B.C. 650, according to Rawlinson, when they threw off the yoke and became a federation of small kingdoms in their country of mountains and valleys situated east of old Assyria, south of Armenia and the Caspian Sea, and north of Persia, from which they were separated by the desert running out southwest from near the ancient Aryan seats. They had no friendship for their old masters of Mesopotamia. Prosperity and power came to them after they became independent, and were finally organized under one monarchy, and so on till Cyaxares becomes, at length, the probable true founder of the Median dynasty, B.C. 633, and the one who appears to begin what is the truly authentic history of the Medes. See SMITH’S Dictionary of the Bible; SMITH’S History of the World; RAWLINSON’S Five Great Monarchies; RAWLINSON’S Herodotus; LENORMANT’S Manuscript Ancient History, etc. In the final taking of Babylon the Median was chief over the Persian element of the instrumentality, (namely, Cyrus,) because it was really the chief power before Persia was connected with it as an empire. Hence the “Medes” constituted the chief foreseen figure with the prophet in the predicted event of the overthrow of the Babylonian power. Shall not regard silver — Was this a national characteristic? Xenophon (Cyropaedia) makes Cyrus say to the Medes that they did not join him from a desire of (crhmatwn) money.

V. 18. Bows-Under which are comprehended, other weapons of war. Dash-Or, shalt pierce the young men through, as the Chaldee, renders it.

Verse 18. Their bows also shall dash— “Their bows shall dash”] Both Herodotus, i. 61, and Xenophon, Anab. iii., mention, that the Persians used large bows toxa megala: and the latter says particularly that their bows were three cubits long, Anab. iv. They were celebrated for their archers, see Isaiah 22:6; Jeremiah 49:35. Probably their neighours and allies, the Medes, dealt much in the same sort of arms. In Psalm 18:34, and Job 20:24, mention is made of a bow of steel; if the Persian bows were of metal, we may easily conceive that with a metalline bow of three cubits’ length, and proportionably strong, the soldiers might dash and slay the young men, the weaker and unresisting of the inhabitants (for they are joined with the fruit of the womb and the children) in the general carnage on taking the city. hnvtrt terattashnah, shall be broken or shivered to pieces. This seems to refer, not to נערים nearim, young men, but to twtvq keshathoth, their bows. The bows of the young men shall be broken to pieces.

On the fruit, &c.— “And on the fruit,” &c.] A MS. of Dr. Kennicott’s reads פרי ועל veal peri and on the fruit. And nine MSS. (three ancient) and two editions, with the Septuagint, Vulgate, and Syriac, add likewise the conjunction w vau, and, to l[ al, upon, afterwards.

Verses 17, 18. Behold, &c. — Here follows the second part of this prophecy, in which the calamity which the prophet had foretold, principally in figure, is plainly related and set forth in its causes and consequences. Its causes are stated to be the Medes, raised up by God himself against the Babylonians, and described as being extremely full of cruelty and avidity of revenge, verses 17, 18. The consequences are, the desolation of Babylon, and the calamity to be brought upon it, verses 19-22. I will stir up the Medes — Under whom he comprehends the Persians, who were their neighbours and confederates in this expedition. Which shall not regard silver, &c. — That is, comparatively speaking. They shall more eagerly pursue the destruction of the people than the getting of spoil. Their bows also — Under which are comprehended other weapons of war; shall dash the young men to pieces — Or, shall pierce the young men through, as the Chaldee renders it. But, as both Herodotus and Xenophon affirm that the Persians used toxa megala, large bows, according to the latter, bows three cubits long, and undoubtedly proportionably strong; we may easily conceive, as Bishop Lowth observes, that, with such bows, especially if made of brass, as bows anciently often were, (see Psalm 18:35; Job 20:24,) the soldiers might dash and slay the young men, the weaker and unresisting part of the inhabitants, (here joined with the fruit of the womb and the children,) in the general carnage in taking the city.

18. Their bows — Of very ancient use, generally made of wood, in a few instances of brass. Persian archers are spoken of with applause in profane history. See also Isaiah 22:3, 6, and Jeremiah 49. 35, and 50:9, 14, 29,

42. No pity — Anciently, if the conqueror came in revenge of former wrongs it was the law of war to spare neither men, women, nor children. (On the subject of ancient war, see JAHN’S Hebrew Archaeology.)

V. 19. Glory-Which once was the most noble of all the kingdoms. Beauty-The beautiful seat of the Chaldean monarchy shall be totally and irrecoverably destroyed.

Verse 19. And Babylon] The great city of Babylon was at this time rising to its height of glory, while the Prophet Isaiah was repeatedly denouncing its utter destruction. From the first of Hezekiah to the first of Nebuchadnezzar, under whom it was brought to the highest degree of strength and splendour, are about one hundred and twenty years. I will here very briefly mention some particulars of the greatness of the place, and note the several steps by which this remarkable prophecy was at length accomplished in the total ruin of it.

It was, according to the lowest account given of it by ancient historians, a regular square, forty-five miles in compass, inclosed by a wall two hundred feet high and fifty broad; in which there were a hundred gates of brass. Its principal ornaments were the temple of Belus, in the middle of which was a tower of eight stories of building, upon a base of a quarter of a mile square, a most magnificent palace, and the famous hanging gardens, which were an artificial mountain, raised upon arches, and planted with trees of the largest as well as the most beautiful sorts.

Cyrus took the city by diverting the waters of the Euphrates which ran through the midst of it, and entering the place at night by the dry channel. The river being never restored afterward to its proper course, overflowed the whole country, and made it little better than a great morass; this and the great slaughter of the inhabitants, with other bad consequences of the taking of the city, was the first step to the ruin of the place. The Persian monarchs ever regarded it with a jealous eye; they kept it under, and took care to prevent its recovering its former greatness. Darius Hystaspes not long afterward most severely punished it for a revolt, greatly depopulated the place, lowered the walls, and demolished the gates. Xerxes destroyed the temples, and with the rest the great temple of Belus, Herod. iii. 159, Arrian Exp. Alexandri, lib. vii. The building of Seleucia on the Tigris exhausted Babylon by its neighbourhood, as well as by the immediate loss of inhabitants taken away by Seleucus to people his new city, Strabo, lib. xvi. A king of the Parthians soon after carried away into slavery a great number of the inhabitants, and burned and destroyed the most beautiful parts of the city, Valesii Excerpt. Diodori, p. 377. Strabo (ibid.) says that in his time great part of it was a mere desert; that the Persians had partly destroyed it; and that time and the neglect of the Macedonians, while they were masters of it, had nearly completed its destruction. Jerome (in loc.) says that in his time it was quite in ruins, and that the walls served only for the inclosure for a park or forest for the king’s hunting. Modern travellers, who have endeavoured to find the remains of it, have given but a very unsatisfactory account of their success. What Benjamin of Tudela and Pietro della Valle supposed to have been some of its ruins, Tavernier thinks are the remains of some late Arabian building. Upon the whole, Babylon is so utterly annihilated, that even the place where this wonder of the world stood cannot now be determined with any certainty! See also Clarke’s note on “Isaiah 43:14”.

We are astonished at the accounts which ancient historians of the best credit give of the immense extent, height, and thickness of the walls of Nineveh and Babylon; nor are we less astonished when we are assured, by the concurrent testimony of modern travellers, that no remains, not the least traces, of these prodigious works are now to be found. Scattered fragments of its tiles and bricks are yet to be found. Proud Babylon reduced now to a few brick-bats! Our wonder will, I think, be moderated in both respects, if we consider the fabric of these celebrated walls, and the nature of the materials of which they consisted. Buildings in the east have always been, and are to this day, made of earth or clay, mixed or beat up with straw to make the parts cohere, and dried only in the sun. This is their method of making bricks; see on Isaiah 9:9. The walls of the city were built of the earth digged out on the spot, and dried upon the place, by which means both the ditch and the wall were at once formed, the former furnishing materials for the latter. That the walls of Babylon were of this kind is well known; and Berosus expressly says, (apud Joseph. Antiq. x. 11,) that Nebuchadnezzar added three new walls both to the old and new city, partly of brick and bitumen, and partly of brick alone. A wall of this sort must have a great thickness in proportion to its height, otherwise it cannot stand. The thickness of the walls of Babylon is said to have been one-fourth of their height, which seems to have been no more than was absolutely necessary. Maundrell, speaking of the garden walls of Damascus, says, “They are of a very singular structure. They are built of great pieces of earth, made in the fashion of brick, and hardened in the sun. In their dimensions they are two yards long each, and somewhat more than one broad, and half a yard thick.” And afterward, speaking of the walls of the houses, he says, “From this dirty way of building they have this amongst other inconveniences, that upon any violent rain the whole city becomes, by the washing of the houses, as it were a quagmire,” p. 124. And see note on Isaiah 30:13. When a wall of this sort comes to be out of repair, and is neglected, it is easy to conceive the necessary consequences, namely, that in no long course of ages it must be totally destroyed by the heavy rains, and at length washed away, and reduced to its original earth.—L.

Verse 19. Babylon, the glory of kingdoms — Which once was the most noble and excellent of all the kingdoms then in being, and was more glorious than the succeeding empire, and therefore is represented by the head of gold, Daniel 2:37. The beauty of the Chaldees’ excellency — The famous and beautiful seat of the Chaldean monarchy; shall be as when God overthrew Sodom, &c. — Shall be totally and irrecoverably destroyed, as is more fully expressed in the following verses. Babylon, “according to the lowest account given of it by ancient historians, was a regular square, forty-five miles in compass, enclosed by a wall two hundred feet high and fifty broad; in which there were one hundred gates of brass. Its principal ornaments were the temple of Belus, in the middle of which was a tower of eight stories,” (or towers placed one above another, diminishing always as they went up,) “upon a base of a quarter of a mile square; a most magnificent palace; and the famous hanging gardens, which were an artificial mountain, raised upon arches, and planted with trees of the largest, as well as the most beautiful sorts.” What is very remarkable, “this great city was rising to its height of glory at this very time, while Isaiah was repeatedly denouncing its utter destruction. From the first of Hezekiah to the first of Nebuchadnezzar, under whom it was brought to the highest degree of strength and splendour, are about one hundred and twenty years.” See Bishop Lowth.

19. Babylon… shall be as… Gomorrah — With such inhuman work of the foe, Babylon becomes like Elohim’s overthrowing judgment upon Sodom and Gomorrah. Glory of kingdoms — Because it became the centre of many conquered realms. Beauty of the Chaldees’ excellency — Babylon was the seat of the ancient Chaldean culture, in which respect writers of antiquity all concur in stating she was always superior to Nineveh. All Assyrian learning and science came to them from Chaldea; but in plastic arts the Chaldeans were behind their northern neighbours. In Assyria was the birthplace of the great school of ancient art which exercised so decisive an influence on the opening period of the Grecian school. (Lenormant.)

V. 20. Inhabited-After the destruction threatened shall be fully accomplished. Arabian-Who dwelt in tents, and wandered from place to place, where they could find pasture.

Verse 20. It shall never be inhabited — After the destruction threatened shall be fully effected. This was not done immediately upon the taking of the city by Darius the Mede and Cyrus the Persian, his nephew; but was fulfilled by degrees, as is recorded by historians, and as appears at this day. It will be satisfactory to the reader to note some of the steps by which this prophecy was accomplished. “Cyrus took the city by diverting the waters of the Euphrates, which ran through the midst of it, and entering the place at night by the dry channel. The river, being never restored afterward to its proper course, overflowed the whole country, and made it little better than a great morass: this, and the great slaughter of the inhabitants, with other bad consequences of the taking of the city, was the first step to the ruin of the place. The Persian monarchs ever regarded it with a jealous eye; they kept it under, and took care to prevent its recovering its former greatness. Darius Hystaspis, not long afterward, most severely punished it for a revolt, greatly depopulated the place, lowered the walls, and demolished the gates. Xerxes destroyed the temples, and, with the rest, the great temple of Belus. The building of Seleucia on the Tigris exhausted Babylon by its neighbourhood, as well as by the immediate loss of inhabitants taken away by Seleucus to people his new city. (Strabo, lib. 16.) A king of the Parthians soon after carried away into slavery a great number of the inhabitants, and burned and destroyed the most beautiful parts of the city. Strabo says, that in his time a great part of it was a mere desert: that the Persians had partly destroyed it, and that time, and the neglect of the Macedonians while they were masters of it, had nearly completed its destruction. Jerome (on the place) says, that in his time it was quite in ruins, and that the walls served only for the enclosure of a park or forest, for the king’s hunting. Modern travellers, who have endeavoured to find the remains of it, have given but a very unsatisfactory account of their success. Upon the whole, Babylon is so utterly annihilated, that even the place where this wonder of the world stood cannot now be determined with any certainty.” — Bishop Lowth.

Ver. 20. It shall never be inhabited. The ruins of Babylon are discovered as overgrown with various trees, a wide instructive heap, where no Arab can pitch his tent, or feed his flock. The bricks dried in the sun, of which the city was built, would soften and return to clay. Truly the Hebrew prophets were divinely inspired. Had Babylon revived as Rome did, what would have become of the truth of prophecy? Babylon was cursed for a world of blood, and with a malediction which must for ever remain. What a subject for elegy, for rhetoric, for the powers of verse: what a monitress for nations!

20, 21. Never be inhabited — This is a statement of certainty of the event, not its nearness, not its occurrence immediately after the capture by Cyrus. It did not become a perfect desert for five hundred years. The prophecy is seen in space, not in definite time. Neither… pitch tent there — The Arabian is mentioned as being the nomad of the ages past, just as he is now. It is stated by travellers that superstition or dread of evil spirits operates to make this statement still true. Some of them say that the Bedouins still have a superstitious fear of lodging near the ruins of Babylon. Wild beasts — Tzizyim, desert animals indefinitely, or whatever inhabits dry and desolate situations. Lexicographers find much difficulty in settling the import of the word. Owls — Or, literally, daughters of screaming. Ostriches are intended, as some think, but that is doubtful. Satyrs — Literally, shaggy creatures; perhaps a species of goat, though Tristram (Natural History of the Bible, page 132,) thinks the “goat-god” of Egypt, with which the children of Israel became acquainted in Egypt, furnished the popular myth of the satyr — half goat and half man — and poetically the prophet Isaiah painted horrible desert places with this ideal creature. Nevertheless, he countenances another interpretation of the word, namely, a creature of the dog-faced baboon, also an object of worship with the Egyptians, as shown from their monuments, like to the mocko, or maccacus Arabacus, a baboon which is now disseminated from Central Africa as far north as to the continence of the Tigris and the Euphrates. It is observable that our Lord, in Matthew 12:43, recognised the sentiment, current even in his day, that the desert is the abode of demons or unclean spirits. Virgil also calls them saltantes satyros, dancing satyrs. The Yezides of Syria and Mesopotamia are a sect of devil worshippers. Joseph Wolf, missionary, and traveller to Bokhara, saw pilgrims of this sect upon the ruins of Babylon performing strange and horrid rites by moonlight, dancing and howling, and reminding him of this passage. (Delitzsch.)

V. 21. Satyrs-The learned agree, that these are frightful and solitary creatures.

Verse 21. Satyrs] A kind of beast like to man, which is called ccwmrm marmots, a monkey.—Rabbi Parchon.

Verses 21, 22. The wild beasts of the desert shall lie there — Which was literally fulfilled, as we have just seen, in Jerome’s time, when it was a forest for breeding wild beasts, or a royal chase for hunting. And their houses shall be full of doleful creatures — This likewise has been exactly accomplished. Benjamin of Tudela, a Jew, in his Itinerary, written above seven hundred years ago, asserts, “Babylon is now laid waste, excepting the ruins of Nebuchadnezzar’s palace, which men are afraid to enter, on account of the serpents and scorpions that have taken possession of it.” This account is confirmed by Rauwolf, who informs us, “that the supposed ruins of the tower of Babylon are so full of venomous creatures, that no one dares approach nearer to them than half a league.” It must be observed, however, that interpreters are not agreed as to the precise meaning of the word µyja, here rendered, doleful creatures. Some connect this clause with the preceding, and read it, And shall fill (namely, the wild beasts shall fill) their houses with their howlings. It is more probable, however, that some living creatures are intended, but whether reptiles, quadrupeds, or fowls, is uncertain. It is also doubtful what creatures are meant by several of the other Hebrew words here used, particularly by the word µyry[c, seirim, translated satyrs. The term indeed signifies goats. And many have supposed that evil spirits often appeared, of old time, in the shape of goats. “Upon which account,” says Lowth, “the word is sometimes taken for devils, and is so translated, Leviticus 17:7,” (where see the note,) “and in 2 Chronicles 11:15. But here, and Isaiah 34:14, it is rendered satyrs. The expression may be taken from a vulgar opinion, that desolate and forlorn places are inhabited by evil spirits. See Baruch 4:35; Revelation 18:2. Accordingly our Saviour, in his parable of an unclean spirit, says, that he walks through dry, or uninhabited places, Matthew 12:43.” And dragons in their pleasant places — The word µynt, rendered dragons, signifies any large creature of the creeping kind, whether upon land or in the sea. Here it seems to be taken for a great serpent, such as are usually found in deserts and desolate places. But instead of wasting time in a fruitless attempt to ascertain what kind of creatures are meant by the different Hebrew words here used, which would only perplex and not edify the reader, we shall present him with Bishop Lowth’s translation of these two verses.

“But there shall the wild beasts of the deserts lodge;

And howling monsters shall fill their houses:

And there shall the daughters of the ostrich dwell;

And there shall the satyrs hold their revels.

And wolves shall howl to one another in their palaces;

And dragons in their voluptuous pavilions.”

What makes the present desolate condition of Babylon the more wonderful is, that Alexander the Great intended to have made it the seat of his empire, and actually set men to work to rebuild the temple of Belus, to repair the banks of the river, and to reduce the waters again to their own channel; but he met with too many difficulties to proceed with the work. And now, how justly may we reflect with Bishop Newton, (Dissert. xth.,) “How is Babylon become a desolation! How wonderful are such predictions, compared with the events! And what a convincing argument of the truth and divinity of the Holy Scriptures! Well might God allege this as a memorable instance of his prescience, and challenge all the false gods, and their votaries, to produce the like, Isaiah 45:21, and 46:10. And indeed where can be found a similar instance, but in Scripture, from the beginning of the world to this day?”

20, 21. Never be inhabited — This is a statement of certainty of the event, not its nearness, not its occurrence immediately after the capture by Cyrus. It did not become a perfect desert for five hundred years. The prophecy is seen in space, not in definite time. Neither… pitch tent there — The Arabian is mentioned as being the nomad of the ages past, just as he is now. It is stated by travellers that superstition or dread of evil spirits operates to make this statement still true. Some of them say that the Bedouins still have a superstitious fear of lodging near the ruins of Babylon. Wild beasts — Tzizyim, desert animals indefinitely, or whatever inhabits dry and desolate situations. Lexicographers find much difficulty in settling the import of the word. Owls — Or, literally, daughters of screaming. Ostriches are intended, as some think, but that is doubtful. Satyrs — Literally, shaggy creatures; perhaps a species of goat, though Tristram (Natural History of the Bible, page 132,) thinks the “goat-god” of Egypt, with which the children of Israel became acquainted in Egypt, furnished the popular myth of the satyr — half goat and half man — and poetically the prophet Isaiah painted horrible desert places with this ideal creature. Nevertheless, he countenances another interpretation of the word, namely, a creature of the dog-faced baboon, also an object of worship with the Egyptians, as shown from their monuments, like to the mocko, or maccacus Arabacus, a baboon which is now disseminated from Central Africa as far north as to the continence of the Tigris and the Euphrates. It is observable that our Lord, in Matthew 12:43, recognised the sentiment, current even in his day, that the desert is the abode of demons or unclean spirits. Virgil also calls them saltantes satyros, dancing satyrs. The Yezides of Syria and Mesopotamia are a sect of devil worshippers. Joseph Wolf, missionary, and traveller to Bokhara, saw pilgrims of this sect upon the ruins of Babylon performing strange and horrid rites by moonlight, dancing and howling, and reminding him of this passage. (Delitzsch.)

V. 22. Prolonged-Beyond the time appointed by God.

Verse 22. In their pleasant palaces— “In their palaces”] wytwnmlab bealmenothaiv; a plain mistake, I presume, for wytnmrab bearmenothaiv. It is so corrected in two MSS., the Syriac, Chaldee, and Vulgate. Poulupodev d~ en emoi qalamav fwkai te melainai

Oika poihsontai akhdea, chtei lawn.

HOM. Hymn. in Apol. 77.

Of which the following passage of Milton may be taken for a translation, though not so designed:—

“And in their palaces,

Where luxury late reigned, sea monsters whelped,

And stabled.”

Par. Lost, xi. 750.

This image of desolation is handled with great propriety and force by some of the Persian poets:—

[Arabic]

[Arabic]

“The spider holds the veil in the palace of Cæsar;

The owl stands centinel on the watch-tower of Afrasiab.” On this quotation Sir W. Jones observes, [Arabic] noubet is an Arabic word, signifying a turn, a change, a watch; hence [Arabic] noubet zudun in Persian signifies to relieve the guards by the sounds of drums and trumpets. Their office is given by the poet to the owl; as that of [Arabic] purdeh dar, or chamberlain, is elegantly assigned to the spider. ISAIAH

Verses 21, 22. The wild beasts of the desert shall lie there — Which was literally fulfilled, as we have just seen, in Jerome’s time, when it was a forest for breeding wild beasts, or a royal chase for hunting. And their houses shall be full of doleful creatures — This likewise has been exactly accomplished. Benjamin of Tudela, a Jew, in his Itinerary, written above seven hundred years ago, asserts, “Babylon is now laid waste, excepting the ruins of Nebuchadnezzar’s palace, which men are afraid to enter, on account of the serpents and scorpions that have taken possession of it.” This account is confirmed by Rauwolf, who informs us, “that the supposed ruins of the tower of Babylon are so full of venomous creatures, that no one dares approach nearer to them than half a league.” It must be observed, however, that interpreters are not agreed as to the precise meaning of the word µyja, here rendered, doleful creatures. Some connect this clause with the preceding, and read it, And shall fill (namely, the wild beasts shall fill) their houses with their howlings. It is more probable, however, that some living creatures are intended, but whether reptiles, quadrupeds, or fowls, is uncertain. It is also doubtful what creatures are meant by several of the other Hebrew words here used, particularly by the word µyry[c, seirim, translated satyrs. The term indeed signifies goats. And many have supposed that evil spirits often appeared, of old time, in the shape of goats. “Upon which account,” says Lowth, “the word is sometimes taken for devils, and is so translated, Leviticus 17:7,” (where see the note,) “and in 2 Chronicles 11:15. But here, and Isaiah 34:14, it is rendered satyrs. The expression may be taken from a vulgar opinion, that desolate and forlorn places are inhabited by evil spirits. See Baruch 4:35; Revelation 18:2. Accordingly our Saviour, in his parable of an unclean spirit, says, that he walks through dry, or uninhabited places, Matthew 12:43.” And dragons in their pleasant places — The word µynt, rendered dragons, signifies any large creature of the creeping kind, whether upon land or in the sea. Here it seems to be taken for a great serpent, such as are usually found in deserts and desolate places. But instead of wasting time in a fruitless attempt to ascertain what kind of creatures are meant by the different Hebrew words here used, which would only perplex and not edify the reader, we shall present him with Bishop Lowth’s translation of these two verses.

“But there shall the wild beasts of the deserts lodge;

And howling monsters shall fill their houses:

And there shall the daughters of the ostrich dwell;

And there shall the satyrs hold their revels.

And wolves shall howl to one another in their palaces;

And dragons in their voluptuous pavilions.”

What makes the present desolate condition of Babylon the more wonderful is, that Alexander the Great intended to have made it the seat of his empire, and actually set men to work to rebuild the temple of Belus, to repair the banks of the river, and to reduce the waters again to their own channel; but he met with too many difficulties to proceed with the work. And now, how justly may we reflect with Bishop Newton, (Dissert. xth.,) “How is Babylon become a desolation! How wonderful are such predictions, compared with the events! And what a convincing argument of the truth and divinity of the Holy Scriptures! Well might God allege this as a memorable instance of his prescience, and challenge all the false gods, and their votaries, to produce the like, Isaiah 45:21, and 46:10. And indeed where can be found a similar instance, but in Scripture, from the beginning of the world to this day?”

22. Beasts of the islands — See note on Isaiah 11:11. Literally, the first idea is islands, then coasts, and, on further advance of the conception, some desolate place. Shall cry — As in responsive wailing, like that of jackals. Dragons — The word may mean serpents, and when the idea is fitted to the conditions of the place, it probably does mean this. See further in notes on Job 7:12; 30:29. No man ever excelled Isaiah in painting deep, strong, tragic, thrilling words into a scene. Compare Isaiah 10:28-32.

That Cyrus, at the head of the greet Medo-Persian army, is seen in the foreground as the commencing agency of this terrific desolation, there can be no doubt. Unbelievers admit this. But the point of chief importance in this prediction is, the thorough eventual desolation of Babylon. For hundreds of years the prophecy has been completely fulfilled. Travellers furnish a description quite well enough answering to a state of things presented in the prediction. It answers little for an objection to this, even if here and there, on the large tract once occupied by the great city, a miserable village or larger town like Hillah has now and then sprung up, for the main truth stands; and as to Hillah, a town of ten thousand inhabitants, (NEWMAN’S Babylon and Nineveh,) Rawlinson is authority for doubt whether it stands on any part of the ancient site. Be it that it does so stand, it occupies but a speck in the area of two hundred square miles or more of old Babylon. The prophet’s vision had “its appointed time;” but at the end it spake, and did not lie: it came and tarried not. Habakkuk 2:3.