Isaiah 13
Tap any word to open its Greek or Hebrew word and Strong’s lexicon entry right here, and any name to open its Bible Dictionary entry. Read this chapter with JFB commentary · Search the Bible
THY WORD IS TRUTH
The Law
History
Poetry & Wisdom
The Prophets
The Gospels & Acts
The Letters
Prophecy
“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
123456789101112131415161718192021222324252627282930313233343536373839404142434445464748495051525354555657585960616263646566
Isaiah 13
The Burden of Babylon
1The burden of Babylon, which Isaiah the son of Amoz did see.
Jamieson-Fausset-Brown
CHAPTER 13
Is 13:1-22. The Thirteenth through Twenty-third Chapters Contain Prophecies as to Foreign Nations.--The Thirteenth, Fourteenth, and Twenty-seventh Chapters as to Babylon and Assyria.
The predictions as to foreign nations are for the sake of the covenant people, to preserve them from despair, or reliance on human confederacies, and to strengthen their faith in God: also in order to extirpate narrow-minded nationality: God is Jehovah to Israel, not for Israel's sake alone, but that He may be thereby Elohim to the nations. These prophecies are in their right chronological place, in the beginning of Hezekiah's reign; then the nations of Western Asia, on the Tigris and Euphrates, first assumed a most menacing aspect.
1. burden--weighty or mournful prophecy [Grotius]. Otherwise, simply, the prophetical declaration, from a Hebrew root to put forth with the voice anything, as in Nu 23:7 [Maurer].
of Babylon--concerning Babylon.
CHAPTER 13
Is 13:1-22. The Thirteenth through Twenty-third Chapters Contain Prophecies as to Foreign Nations.--The Thirteenth, Fourteenth, and Twenty-seventh Chapters as to Babylon and Assyria.
The predictions as to foreign nations are for the sake of the covenant people, to preserve them from despair, or reliance on human confederacies, and to strengthen their faith in God: also in order to extirpate narrow-minded nationality: God is Jehovah to Israel, not for Israel's sake alone, but that He may be thereby Elohim to the nations. These prophecies are in their right chronological place, in the beginning of Hezekiah's reign; then the nations of Western Asia, on the Tigris and Euphrates, first assumed a most menacing aspect.
1. burden--weighty or mournful prophecy [Grotius]. Otherwise, simply, the prophetical declaration, from a Hebrew root to put forth with the voice anything, as in Nu 23:7 [Maurer].
of Babylon--concerning Babylon.
The Pulpit Commentary
Which Isaiah … did see (comp. Isa_1:1; Isa_2:1, etc.). Isaiah always "sees" his prophecies, whether they are of the nature of visions (as Isa_6:1-13.) or the contrary. The word is probably used to express the strong conviction that he has of their absolute certainty.
Which Isaiah … did see (comp. Isa_1:1; Isa_2:1, etc.). Isaiah always "sees" his prophecies, whether they are of the nature of visions (as Isa_6:1-13.) or the contrary. The word is probably used to express the strong conviction that he has of their absolute certainty.
2Lift ye up a banner upon the high mountain, exalt the voice unto them, shake the hand, that they may go into the gates of the nobles.
Jamieson-Fausset-Brown
2. Lift ... banner--(Is 5:26; 11:10).
the high mountain--rather, "a bare (literally, "bald," that is, without trees) mountain"; from it the banner could be seen afar off, so as to rally together the peoples against Babylon.
unto them--unto the Medes (Is 13:17), the assailants of Babylon. It is remarkable that Isaiah does not foretell here the Jews' captivity in Babylon, but presupposes that event, and throws himself beyond, predicting another event still more future, the overthrow of the city of Israel's oppressors. It was now one hundred seventy-four years before the event.
shake ... hand--beckon with the hand--wave the hand to direct the nations to march against Babylon.
nobles--Babylonian. Rather, in a bad sense, tyrants; as in Is 14:5, "rulers" in parallelism to "the wicked"; and Job 21:28 [Maurer].
2. Lift ... banner--(Is 5:26; 11:10).
the high mountain--rather, "a bare (literally, "bald," that is, without trees) mountain"; from it the banner could be seen afar off, so as to rally together the peoples against Babylon.
unto them--unto the Medes (Is 13:17), the assailants of Babylon. It is remarkable that Isaiah does not foretell here the Jews' captivity in Babylon, but presupposes that event, and throws himself beyond, predicting another event still more future, the overthrow of the city of Israel's oppressors. It was now one hundred seventy-four years before the event.
shake ... hand--beckon with the hand--wave the hand to direct the nations to march against Babylon.
nobles--Babylonian. Rather, in a bad sense, tyrants; as in Is 14:5, "rulers" in parallelism to "the wicked"; and Job 21:28 [Maurer].
The Pulpit Commentary
Lift ye up a banner; rather, a standard—"an ensign," as in Isa_5:26 : Isa_11:12. "Ensigns" were used both by the Assyrians and the Egyptians. "Banners," or flags, do not seem to have been employed in the ancient world. Upon the high mountain; rather, upon a bare mountain—one that was clear of trees, so that the signal might be the better seen from it. God's army having to be summoned against Babylon, the summons is made in three ways:
(1) by a signal or ensign lifted up on a high hill;
(2) by a loud call or shout; and
(3) by waving or beckoning with the hand.
The whole description is, of course, pure metaphor. That they may go into the gates of the nobles. Either that they may enter into the palaces of the grandees in Babylon, or that they may take the towns of the tributary princes.
Lift ye up a banner; rather, a standard—"an ensign," as in Isa_5:26 : Isa_11:12. "Ensigns" were used both by the Assyrians and the Egyptians. "Banners," or flags, do not seem to have been employed in the ancient world. Upon the high mountain; rather, upon a bare mountain—one that was clear of trees, so that the signal might be the better seen from it. God's army having to be summoned against Babylon, the summons is made in three ways:
(1) by a signal or ensign lifted up on a high hill;
(2) by a loud call or shout; and
(3) by waving or beckoning with the hand.
The whole description is, of course, pure metaphor. That they may go into the gates of the nobles. Either that they may enter into the palaces of the grandees in Babylon, or that they may take the towns of the tributary princes.
3I have commanded my sanctified ones, I have also called my mighty ones for mine anger, even them that rejoice in my highness.
Jamieson-Fausset-Brown
3. sanctified ones--the Median and Persian soldiers solemnly set apart by Me for the destruction of Babylon, not inwardly "sanctified," but designated to fulfil God's holy purpose (Jr 51:27, 28; Joe 3:9, 11; where the Hebrew for prepare war is "sanctify" war).
for mine anger--to execute it.
rejoice in my highness--"Those who are made to triumph for My honor" [Horsley]. The heathen Medes could not be said to "rejoice in God's highness" Maurer translates, "My haughtily exulting ones" (Zep 3:11); a special characteristic of the Persians [Herodotus,1.88]. They rejoiced in their own highness, but it was His that they were unconsciously glorifying.
3. sanctified ones--the Median and Persian soldiers solemnly set apart by Me for the destruction of Babylon, not inwardly "sanctified," but designated to fulfil God's holy purpose (Jr 51:27, 28; Joe 3:9, 11; where the Hebrew for prepare war is "sanctify" war).
for mine anger--to execute it.
rejoice in my highness--"Those who are made to triumph for My honor" [Horsley]. The heathen Medes could not be said to "rejoice in God's highness" Maurer translates, "My haughtily exulting ones" (Zep 3:11); a special characteristic of the Persians [Herodotus,1.88]. They rejoiced in their own highness, but it was His that they were unconsciously glorifying.
The Pulpit Commentary
I have commanded my sanctified ones. The pronoun "I" is emphatic—"I myself." Not only will an external summons go forth, but God will lay his own orders on them whom he chooses for his instruments, and bid them come to the muster. All who carry out his purposes are, in a certain sense, "sanctified ones" (comp. Jer_22:7; Jer_51:27; Zep_1:7, etc.). Here the Modes and Persians are specially in. tended (see Isa_13:17). For mine anger; i.e. "for the purpose of executing my anger." Even them that rejoice in my highness; rather, my proudly exultant ones (Cheyne, Rosenmüller, Gesenius). AEschylus calls the Persians ὑπερκόμπους; Herodotus, ὑβριστάς (1. 41). The high spirits, however, natural to gallant soldiers on going out to war, rather than any special haughtiness or arrogancy, are intended.
I have commanded my sanctified ones. The pronoun "I" is emphatic—"I myself." Not only will an external summons go forth, but God will lay his own orders on them whom he chooses for his instruments, and bid them come to the muster. All who carry out his purposes are, in a certain sense, "sanctified ones" (comp. Jer_22:7; Jer_51:27; Zep_1:7, etc.). Here the Modes and Persians are specially in. tended (see Isa_13:17). For mine anger; i.e. "for the purpose of executing my anger." Even them that rejoice in my highness; rather, my proudly exultant ones (Cheyne, Rosenmüller, Gesenius). AEschylus calls the Persians ὑπερκόμπους; Herodotus, ὑβριστάς (1. 41). The high spirits, however, natural to gallant soldiers on going out to war, rather than any special haughtiness or arrogancy, are intended.
4The noise of a multitude in the mountains, like as of a great people; a tumultuous noise of the kingdoms of nations gathered together: the LORD of hosts mustereth the host of the battle.
Jamieson-Fausset-Brown
4. the mountains--namely, which separate Media and Assyria, and on one of which the banner to rally the hosts is supposed to be reared.
tumultuous noise--The Babylonians are vividly depicted as hearing some unwonted sound like the din of a host; they try to distinguish the sounds, but can only perceive a tumultuous noise.
nations--Medes, Persians, and Armenians composed Cyrus' army.
4. the mountains--namely, which separate Media and Assyria, and on one of which the banner to rally the hosts is supposed to be reared.
tumultuous noise--The Babylonians are vividly depicted as hearing some unwonted sound like the din of a host; they try to distinguish the sounds, but can only perceive a tumultuous noise.
nations--Medes, Persians, and Armenians composed Cyrus' army.
The Pulpit Commentary
The noise of a multitude in the mountains. I do not know why Isaiah should not have been "thinking of his geography" (Cheyne). As soon as the Greeks knew anything of the Persians, they knew of them as a mountain people, and attributed their valor and their handy habits to the physical character of their country (Herod; 9. ad fin.). Jeremiah connects the invading army which destroyed Babylon with mountains, when he derives it from. Ararat (comp. Gen_8:4), Minni (Armenia), and Ashchenaz (Jer_51:27). At any rate, the mention of "mountains" here is very appropriate, both Media and Persia being, in the main, mountainous countries. A great people; or, much people—not necessarily of one nation only. The host of the battle; rather, a host of war; i.e. a multitude of men, armed and prepared for war.
The noise of a multitude in the mountains. I do not know why Isaiah should not have been "thinking of his geography" (Cheyne). As soon as the Greeks knew anything of the Persians, they knew of them as a mountain people, and attributed their valor and their handy habits to the physical character of their country (Herod; 9. ad fin.). Jeremiah connects the invading army which destroyed Babylon with mountains, when he derives it from. Ararat (comp. Gen_8:4), Minni (Armenia), and Ashchenaz (Jer_51:27). At any rate, the mention of "mountains" here is very appropriate, both Media and Persia being, in the main, mountainous countries. A great people; or, much people—not necessarily of one nation only. The host of the battle; rather, a host of war; i.e. a multitude of men, armed and prepared for war.
5They come from a far country, from the end of heaven, even the LORD, and the weapons of his indignation, to destroy the whole land.
Jamieson-Fausset-Brown
5. They--namely, "Jehovah," and the armies which are "the weapons of His indignation."
far country--Media and Persia, stretching to the far north and east.
end of heaven--the far east (Psa 19:6).
destroy--rather, "to seize" [Horsley].
5. They--namely, "Jehovah," and the armies which are "the weapons of His indignation."
far country--Media and Persia, stretching to the far north and east.
end of heaven--the far east (Psa 19:6).
destroy--rather, "to seize" [Horsley].
The Pulpit Commentary
They come from a far country (comp. Isa_46:11). Both Media and Persia were "far countries" to the Hebrews, Persia especially. There is no indication that they knew of any countries more remote towards the East. Hence the expression which follows, "from the end of heaven"—the heaven being supposed to end where the earth ended. Isaiah, like the other sacred writers, conforms his language on cosmical subjects to the opinions of his day. Even the Lord. With a most effective anthropomorphism, Jehovah is made to march with the army that he has mustered (verse 4) against the land that has provoked his wrath—i.e. Babylonia. The weapons (comp. Isa_10:15; Jer_1:1-19 :25; Jer_51:20). To destroy the whole land. Many critics would render ha-arets by "the earth" here. It may be granted that the language of the prophecy goes beyond the occasion in places, and passes from Babylon to that wicked world of which Babylon is a type; but, where the context permits, it seems better to restrict than to expand the meaning of the words employed.
They come from a far country (comp. Isa_46:11). Both Media and Persia were "far countries" to the Hebrews, Persia especially. There is no indication that they knew of any countries more remote towards the East. Hence the expression which follows, "from the end of heaven"—the heaven being supposed to end where the earth ended. Isaiah, like the other sacred writers, conforms his language on cosmical subjects to the opinions of his day. Even the Lord. With a most effective anthropomorphism, Jehovah is made to march with the army that he has mustered (verse 4) against the land that has provoked his wrath—i.e. Babylonia. The weapons (comp. Isa_10:15; Jer_1:1-19 :25; Jer_51:20). To destroy the whole land. Many critics would render ha-arets by "the earth" here. It may be granted that the language of the prophecy goes beyond the occasion in places, and passes from Babylon to that wicked world of which Babylon is a type; but, where the context permits, it seems better to restrict than to expand the meaning of the words employed.
The Day of the LORD Is at Hand
6Howl ye; for the day of the LORD is at hand; it shall come as a destruction from the Almighty.
Jamieson-Fausset-Brown
6. day of the Lord--day of His vengeance on Babylon (Is 2:12). Type of the future "day of wrath" (Re 6:17).
destruction--literally, "a devastating tempest."
from the Almighty--not from mere man; therefore irresistible. "Almighty," Hebrew, Shaddai.
6. day of the Lord--day of His vengeance on Babylon (Is 2:12). Type of the future "day of wrath" (Re 6:17).
destruction--literally, "a devastating tempest."
from the Almighty--not from mere man; therefore irresistible. "Almighty," Hebrew, Shaddai.
The Pulpit Commentary
Howl ye; for the day of the Lord is at hand (comp. Joe_1:15); literally, the expression used in both passages is a day of Jehovah. The idiom would not, however, allow the use of the article, so that the phrase is ambiguous. "The day of Jehovah" is properly "that crisis in the history of the world when Jehovah will interpose to rectify the evils of the present, bringing joy and glory to the humble believer, and misery and shame to the proud and disobedient" (Cheyne). But any great occasion when God passes judgment on a nation is called in Scripture "a day of the Lord." "a coming of Christ." And so here the day of the judgment upon Babylon seems to be intended. It shall come as a destruction from the Almighty. Isaiah is thought to quote from Joel (Joe_1:15) here; but perhaps both prophets quoted from an earlier author. Shaddai (equivalent to "Almighty') is an ancient name of God, most rarely used by the prophetical writers (only here, and in Eze_1:24; Eze_10:5; Joe_1:15), and never elsewhere by either Isaiah or Joel. It has generally been said to mean "the Strong One;" but recently the theory has found favor that it meant originally "the Sender of storms," from the Arabic sh'da—jecit, effudit. However this may be, the word is certainly used in the later times mainly to express God's power to visit and punish, and the present passage might perhaps be best translated, "It shall come as a destruction from the Destroyer (k'shod mish-Shaddai yabo')."
Howl ye; for the day of the Lord is at hand (comp. Joe_1:15); literally, the expression used in both passages is a day of Jehovah. The idiom would not, however, allow the use of the article, so that the phrase is ambiguous. "The day of Jehovah" is properly "that crisis in the history of the world when Jehovah will interpose to rectify the evils of the present, bringing joy and glory to the humble believer, and misery and shame to the proud and disobedient" (Cheyne). But any great occasion when God passes judgment on a nation is called in Scripture "a day of the Lord." "a coming of Christ." And so here the day of the judgment upon Babylon seems to be intended. It shall come as a destruction from the Almighty. Isaiah is thought to quote from Joel (Joe_1:15) here; but perhaps both prophets quoted from an earlier author. Shaddai (equivalent to "Almighty') is an ancient name of God, most rarely used by the prophetical writers (only here, and in Eze_1:24; Eze_10:5; Joe_1:15), and never elsewhere by either Isaiah or Joel. It has generally been said to mean "the Strong One;" but recently the theory has found favor that it meant originally "the Sender of storms," from the Arabic sh'da—jecit, effudit. However this may be, the word is certainly used in the later times mainly to express God's power to visit and punish, and the present passage might perhaps be best translated, "It shall come as a destruction from the Destroyer (k'shod mish-Shaddai yabo')."
7Therefore shall all hands be faint, and every man’s heart shall melt:
Jamieson-Fausset-Brown
7. faint ... melt--So Jr 50:43; compare Jos 7:5. Babylon was taken by surprise on the night of Belshazzar's impious feast (Da 5:30). Hence the sudden fainting and melting of hearts.
7. faint ... melt--So Jr 50:43; compare Jos 7:5. Babylon was taken by surprise on the night of Belshazzar's impious feast (Da 5:30). Hence the sudden fainting and melting of hearts.
The Pulpit Commentary
Therefore shall all hands be faint (comp. Jer_1:1-19 :43; Eze_7:17; Zep_3:16). There shall be a general inaction and apathy. Recently discovered accounts of the capture of Babylon by Cyrus show a great want of activity and vigor on the part of the defenders. Every man's heart shall melt (comp. Deu_20:8; Jos_2:11; Jos_5:1, etc.). The general inaction will spring from a general despondency. This statement agrees much better with the recently discovered documents than does the statement of Herodotus, that, safe within their walls, the Babylonians despised their assailants, and regarded themselves as perfectly secure.
Therefore shall all hands be faint (comp. Jer_1:1-19 :43; Eze_7:17; Zep_3:16). There shall be a general inaction and apathy. Recently discovered accounts of the capture of Babylon by Cyrus show a great want of activity and vigor on the part of the defenders. Every man's heart shall melt (comp. Deu_20:8; Jos_2:11; Jos_5:1, etc.). The general inaction will spring from a general despondency. This statement agrees much better with the recently discovered documents than does the statement of Herodotus, that, safe within their walls, the Babylonians despised their assailants, and regarded themselves as perfectly secure.
8And they shall be afraid: pangs and sorrows shall take hold of them; they shall be in pain as a woman that travaileth: they shall be amazed one at another; their faces shall be as flames.
Jamieson-Fausset-Brown
8. pangs--The Hebrew means also a "messenger." Horsley, therefore, with the Septuagint translates, "The heralds (who bring word of the unexpected invasion) are terrified." Maurer agrees with English Version, literally, "they shall take hold of pangs and sorrows."
woman ... travaileth--(1Th 5:3).
amazed--the stupid, bewildered gaze of consternation.
faces ... flames--"their visages have the livid hue of flame" [Horsley]; with anguish and indignation.
8. pangs--The Hebrew means also a "messenger." Horsley, therefore, with the Septuagint translates, "The heralds (who bring word of the unexpected invasion) are terrified." Maurer agrees with English Version, literally, "they shall take hold of pangs and sorrows."
woman ... travaileth--(1Th 5:3).
amazed--the stupid, bewildered gaze of consternation.
faces ... flames--"their visages have the livid hue of flame" [Horsley]; with anguish and indignation.
The Pulpit Commentary
They shall be afraid; rather, dismayed. Pangs and sorrows shall take hold of them; literally, they shall take hold of pangs and sorrows. They shall be amazed; rather, look aghast. Their faces shall be as flames. I know no better explanation than that of Dr. Kay, that a sudden transition is intended flora despondency to extreme excitement.
They shall be afraid; rather, dismayed. Pangs and sorrows shall take hold of them; literally, they shall take hold of pangs and sorrows. They shall be amazed; rather, look aghast. Their faces shall be as flames. I know no better explanation than that of Dr. Kay, that a sudden transition is intended flora despondency to extreme excitement.
9Behold, the day of the LORD cometh, cruel both with wrath and fierce anger, to lay the land desolate: and he shall destroy the sinners thereof out of it.
Jamieson-Fausset-Brown
9. cruel--not strictly, but unsparingly just; opposed to mercy. Also answering to the cruelty (in the strict sense) of Babylon towards others (Is 14:17) now about to be visited on itself.
the land--"the earth" [Horsley]. The language of Is 13:9-13 can only primarily and partially apply to Babylon; fully and exhaustively, the judgments to come, hereafter, on the whole earth. Compare Is 13:10 with Mt 24:29; Re 8:12. The sins of Babylon, arrogancy (Is 13:11; Is 14:11; 47:7, 8), cruelty, false worship (Jr 50:38), persecution of the people of God (Is 47:6), are peculiarly characteristic of the Antichristian world of the latter days (Da 11:32-37; Re 17:3, 6; 18:6, 7, 9-14, 24).
9. cruel--not strictly, but unsparingly just; opposed to mercy. Also answering to the cruelty (in the strict sense) of Babylon towards others (Is 14:17) now about to be visited on itself.
the land--"the earth" [Horsley]. The language of Is 13:9-13 can only primarily and partially apply to Babylon; fully and exhaustively, the judgments to come, hereafter, on the whole earth. Compare Is 13:10 with Mt 24:29; Re 8:12. The sins of Babylon, arrogancy (Is 13:11; Is 14:11; 47:7, 8), cruelty, false worship (Jr 50:38), persecution of the people of God (Is 47:6), are peculiarly characteristic of the Antichristian world of the latter days (Da 11:32-37; Re 17:3, 6; 18:6, 7, 9-14, 24).
The Pulpit Commentary
The day of the Lord (see the comment on Isa_13:6). Cruel; i.e. severe and painful, not really "cruel." To lay the land desolate. As in Isa_13:5, so here, many would translate ha-arets by "the earth," and understand a desolation extending far beyond Babylonia. But this is not necessary.
The day of the Lord (see the comment on Isa_13:6). Cruel; i.e. severe and painful, not really "cruel." To lay the land desolate. As in Isa_13:5, so here, many would translate ha-arets by "the earth," and understand a desolation extending far beyond Babylonia. But this is not necessary.
10For the stars of heaven and the constellations thereof shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine.
Jamieson-Fausset-Brown
10. stars, &c.--figuratively for anarchy, distress, and revolutions of kingdoms (Is 34:4; Joe 2:10; Eze 32:7, 8; Am 8:9; Re 6:12-14). There may be a literal fulfilment finally, shadowed forth under this imagery (Re 21:1).
constellations--Hebrew, "a fool," or "impious one"; applied to the constellation Orion, which was represented as an impious giant (Nimrod deified, the founder of Babylon) chained to the sky. See on Job 38:31.
10. stars, &c.--figuratively for anarchy, distress, and revolutions of kingdoms (Is 34:4; Joe 2:10; Eze 32:7, 8; Am 8:9; Re 6:12-14). There may be a literal fulfilment finally, shadowed forth under this imagery (Re 21:1).
constellations--Hebrew, "a fool," or "impious one"; applied to the constellation Orion, which was represented as an impious giant (Nimrod deified, the founder of Babylon) chained to the sky. See on Job 38:31.
The Pulpit Commentary
The stars of heaven … shall not give their light. Nature sympathizes with her Lord. When he is angry, the light of the heavens grows dark. So it was at the crucifixion of Christ (Mat_27:45); so it will be at the end of the world (Mat_24:29). So it is often, if not always, at the time of great judgments. The constellations; literally, the Orions. Kesil, the Fool, was the Hebrew name of the constellation of Orion, who was identified with Nimrod, the type of that impious folly which contends against God. From its application to this particular group of stars (Job_9:9; Job_38:31; Amo_5:8), the word came to be applied to constellations in general. The Baby-Ionians very early marked out the sky into constellations.
The stars of heaven … shall not give their light. Nature sympathizes with her Lord. When he is angry, the light of the heavens grows dark. So it was at the crucifixion of Christ (Mat_27:45); so it will be at the end of the world (Mat_24:29). So it is often, if not always, at the time of great judgments. The constellations; literally, the Orions. Kesil, the Fool, was the Hebrew name of the constellation of Orion, who was identified with Nimrod, the type of that impious folly which contends against God. From its application to this particular group of stars (Job_9:9; Job_38:31; Amo_5:8), the word came to be applied to constellations in general. The Baby-Ionians very early marked out the sky into constellations.
11And I will punish the world for their evil, and the wicked for their iniquity; and I will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the terrible.
Jamieson-Fausset-Brown
11. world--the impious of the world (compare Is 11:4).
arrogancy--Babylon's besetting sin (Da 4:22, 30).
the terrible--rather, tyrants [Horsley].
11. world--the impious of the world (compare Is 11:4).
arrogancy--Babylon's besetting sin (Da 4:22, 30).
the terrible--rather, tyrants [Horsley].
The Pulpit Commentary
I will punish the world for their evil. Here the prophecy certainly goes beyond the destruction of Babylon, and becomes a general warning to the wicked of all court-tries. Each country is to feel that its turn will come. Punishment will fall especially on the unjust, the proud, and the haughty (comp. Isa_1:28; Isa_2:11-17, etc.).
I will punish the world for their evil. Here the prophecy certainly goes beyond the destruction of Babylon, and becomes a general warning to the wicked of all court-tries. Each country is to feel that its turn will come. Punishment will fall especially on the unjust, the proud, and the haughty (comp. Isa_1:28; Isa_2:11-17, etc.).
12I will make a man more precious than fine gold; even a man than the golden wedge of Ophir.
Jamieson-Fausset-Brown
12. man ... precious--I will so cut off Babylon's defenders, that a single man shall be as rare and precious as the finest gold.
12. man ... precious--I will so cut off Babylon's defenders, that a single man shall be as rare and precious as the finest gold.
The Pulpit Commentary
I will make a man more precious than fine gold (comp. Isa_4:1). Population shall he so diminished that man shall be the most highly esteemed of commodities. The more scanty the supply of a thing, the greater its value. The golden wedge of Ophir; rather, pure gold of Ophir. Ophir is mentioned as a gold-region in 1Ki_9:28; 1Ki_10:11; 1Ki_22:48; 1Ch_29:4; 2Ch_8:18; 2Ch_9:10; Job_22:24; Job_28:16; Psa_45:9. Its locality is uncertain. Gold of Ophir appears to have been considered especially pure.
I will make a man more precious than fine gold (comp. Isa_4:1). Population shall he so diminished that man shall be the most highly esteemed of commodities. The more scanty the supply of a thing, the greater its value. The golden wedge of Ophir; rather, pure gold of Ophir. Ophir is mentioned as a gold-region in 1Ki_9:28; 1Ki_10:11; 1Ki_22:48; 1Ch_29:4; 2Ch_8:18; 2Ch_9:10; Job_22:24; Job_28:16; Psa_45:9. Its locality is uncertain. Gold of Ophir appears to have been considered especially pure.
13Therefore I will shake the heavens, and the earth shall remove out of her place, in the wrath of the LORD of hosts, and in the day of his fierce anger.
Jamieson-Fausset-Brown
13. Image for mighty revolutions (Is 24:19; 34:4; Ha 3:6, 10; Hag 2:6, 7; Re 20:11).
13. Image for mighty revolutions (Is 24:19; 34:4; Ha 3:6, 10; Hag 2:6, 7; Re 20:11).
The Pulpit Commentary
I will shake the heavens (comp. Joe_3:16; Hag_2:7; Mat_24:29). In general, this sign is mentioned in connection with the end of the world, when a "new heaven and a new earth" are to supersede the old (Isa_65:17; Isa_66:22; Rev_21:1). Isaiah may, perhaps, pass here from signs connected with the fall of Babylon to those which will announce the last day—each "day of the Lord" being, as already observed, a type of the final and great day (see the comment on verse 6). Or, possibly, the allusion may be to some "shaking" by God of a supra-mundane kingdom as preliminary to his passing judgment on Babylon (so Dr. Kay; comp. Isa_24:21).
I will shake the heavens (comp. Joe_3:16; Hag_2:7; Mat_24:29). In general, this sign is mentioned in connection with the end of the world, when a "new heaven and a new earth" are to supersede the old (Isa_65:17; Isa_66:22; Rev_21:1). Isaiah may, perhaps, pass here from signs connected with the fall of Babylon to those which will announce the last day—each "day of the Lord" being, as already observed, a type of the final and great day (see the comment on verse 6). Or, possibly, the allusion may be to some "shaking" by God of a supra-mundane kingdom as preliminary to his passing judgment on Babylon (so Dr. Kay; comp. Isa_24:21).
14And it shall be as the chased roe, and as a sheep that no man taketh up: they shall every man turn to his own people, and flee every one into his own land.
Jamieson-Fausset-Brown
14. it--Babylon.
roe--gazelle; the most timid and easily startled.
no man taketh up--sheep defenseless, without a shepherd (Zec 13:7).
every man ... to his own people--The "mingled peoples" of foreign lands shall flee out of her (Jr 50:16, 28, 37; 51:9).
14. it--Babylon.
roe--gazelle; the most timid and easily startled.
no man taketh up--sheep defenseless, without a shepherd (Zec 13:7).
every man ... to his own people--The "mingled peoples" of foreign lands shall flee out of her (Jr 50:16, 28, 37; 51:9).
The Pulpit Commentary
It shall be as the chased roe. When the visitation comes on Babylon, there shall be a loosening of all ties between her and the subject nations. Her armies shall disband themselves, the pressed soldiers from foreign countries deserting, and hastening with all speed to their several homes. A flight of the foreign traders and visitors may also be glanced at. As a sheep that no man taketh up; rather, as sheep with none to gather them.
It shall be as the chased roe. When the visitation comes on Babylon, there shall be a loosening of all ties between her and the subject nations. Her armies shall disband themselves, the pressed soldiers from foreign countries deserting, and hastening with all speed to their several homes. A flight of the foreign traders and visitors may also be glanced at. As a sheep that no man taketh up; rather, as sheep with none to gather them.
15Every one that is found shall be thrust through; and every one that is joined unto them shall fall by the sword.
Jamieson-Fausset-Brown
15. found--in the city.
joined--"intercepted" [Maurer]. "Every one that has withdrawn himself," namely, to hide in the houses [Gesenius].
15. found--in the city.
joined--"intercepted" [Maurer]. "Every one that has withdrawn himself," namely, to hide in the houses [Gesenius].
The Pulpit Commentary
Every one that is found … every one that is joined unto them; i.e. all the population, both native and foreign.
Every one that is found … every one that is joined unto them; i.e. all the population, both native and foreign.
16Their children also shall be dashed to pieces before their eyes; their houses shall be spoiled, and their wives ravished.
Jamieson-Fausset-Brown
16. (Psa 137:8, 9).
16. (Psa 137:8, 9).
The Pulpit Commentary
Their children also shall be dashed to pieces. In the barbarous warfare of the time, even children were not spared (see Psa_137:9; Nah_3:10; Hos_13:16). When a town was taken by assault, they were ruthlessly slaughtered. When spared, it was only to be dragged off as captives, and to become the slaves of their captors in a foreign land. Assyrian sculptures often illustrate this latter practice. Their wives ravished (comp. Lam_5:11; Zec_14:2).
Their children also shall be dashed to pieces. In the barbarous warfare of the time, even children were not spared (see Psa_137:9; Nah_3:10; Hos_13:16). When a town was taken by assault, they were ruthlessly slaughtered. When spared, it was only to be dragged off as captives, and to become the slaves of their captors in a foreign land. Assyrian sculptures often illustrate this latter practice. Their wives ravished (comp. Lam_5:11; Zec_14:2).
The Medes Against Babylon
17Behold, I will stir up the Medes against them, which shall not regard silver; and as for gold, they shall not delight in it.
Jamieson-Fausset-Brown
17. Medes--(Is 21:2; Jr 51:11, 28). At that time they were subject to Assyria; subsequently Arbaces, satrap of Media, revolted against the effeminate Sardanapalus, king of Assyria, destroyed Nineveh, and became king of Media, in the ninth century B.C.
not regard silver--In vain will one try to buy his life from them for a ransom. The heathen Xenophon (Cyropædia, 5,1,10) represents Cyrus as attributing this characteristic to the Medes, disregard of riches. A curious confirmation of this prophecy.
17. Medes--(Is 21:2; Jr 51:11, 28). At that time they were subject to Assyria; subsequently Arbaces, satrap of Media, revolted against the effeminate Sardanapalus, king of Assyria, destroyed Nineveh, and became king of Media, in the ninth century B.C.
not regard silver--In vain will one try to buy his life from them for a ransom. The heathen Xenophon (Cyropædia, 5,1,10) represents Cyrus as attributing this characteristic to the Medes, disregard of riches. A curious confirmation of this prophecy.
The Pulpit Commentary
Behold, I will stir up the Medes against them. Isaiah's knowledge that the Medes should take a leading part in the destruction of Babylon is, no doubt, as surprising a fact as almost any other in the entire range of prophetic foresight, or insight, as set before us in Scripture. The Medes were known to Moses as an ancient nation of some importance (Gen_10:2); but since his time had been unmentioned by any sacred writer; and, as a living nation, had only just come within the range of Israelite vision, by the fact that, when Sargon deported the Samaritans from Samaria, he placed some of them "in the cities of the Medes" (2Ki_17:6). The Assyrians had become acquainted with them somewhat more than a century earlier, and had made frequent incursions into their country, finding them a weak and divided people, under the government of a large number of petty chiefs. Sargon had conquered a portion of the tribes, and placed prefects in the cities; at the same time planting colonists in them from other parts of the empire. That, when the weakness of Media was being thus made apparent, Isaiah should have foreseen its coming greatness can only be accounted for by his having received a Divine communication on the subject. Subsequently, he had a still more exact and complete communication (Isa_21:2). Which shall not regard silver. The Medes were not a particularly disinterested people; but in the attack on Babylon, made by Cyrus, the object was not plunder, but conquest and the extension of dominion. The main treasures of Babylon—those in the great temple of Bolus—were not carried off by Cyrus, as appears both from his own inscriptions, and from Herodotus.
Behold, I will stir up the Medes against them. Isaiah's knowledge that the Medes should take a leading part in the destruction of Babylon is, no doubt, as surprising a fact as almost any other in the entire range of prophetic foresight, or insight, as set before us in Scripture. The Medes were known to Moses as an ancient nation of some importance (Gen_10:2); but since his time had been unmentioned by any sacred writer; and, as a living nation, had only just come within the range of Israelite vision, by the fact that, when Sargon deported the Samaritans from Samaria, he placed some of them "in the cities of the Medes" (2Ki_17:6). The Assyrians had become acquainted with them somewhat more than a century earlier, and had made frequent incursions into their country, finding them a weak and divided people, under the government of a large number of petty chiefs. Sargon had conquered a portion of the tribes, and placed prefects in the cities; at the same time planting colonists in them from other parts of the empire. That, when the weakness of Media was being thus made apparent, Isaiah should have foreseen its coming greatness can only be accounted for by his having received a Divine communication on the subject. Subsequently, he had a still more exact and complete communication (Isa_21:2). Which shall not regard silver. The Medes were not a particularly disinterested people; but in the attack on Babylon, made by Cyrus, the object was not plunder, but conquest and the extension of dominion. The main treasures of Babylon—those in the great temple of Bolus—were not carried off by Cyrus, as appears both from his own inscriptions, and from Herodotus.
18Their bows also shall dash the young men to pieces; and they shall have no pity on the fruit of the womb; their eyes shall not spare children.
Jamieson-Fausset-Brown
18. bows--in the use of which the Persians were particularly skilled.
18. bows--in the use of which the Persians were particularly skilled.
The Pulpit Commentary
Their bows (comp. Jer_1:9, Jer_1:14). Both the Medes and the Persians were skilled archers. Herodotus tells us that every Persian youth was taught three things—"to ride, to draw the bow, and to speak the truth". At Persepolis, Modes and Persians are alike represented as carrying bows and quivers. AEschyius regards the contest between the Persians and the Greeks as one between the arrow and the spear.
Their bows (comp. Jer_1:9, Jer_1:14). Both the Medes and the Persians were skilled archers. Herodotus tells us that every Persian youth was taught three things—"to ride, to draw the bow, and to speak the truth". At Persepolis, Modes and Persians are alike represented as carrying bows and quivers. AEschyius regards the contest between the Persians and the Greeks as one between the arrow and the spear.
Babylon, the Glory of Kingdoms, Overthrown
19And Babylon, the glory of kingdoms, the beauty of the Chaldees’ excellency, shall be as when God overthrew Sodom and Gomorrah.
Jamieson-Fausset-Brown
19. glory of kingdoms--(Is 14:4; 47:5; Jr 51:41).
beauty of ... excellency--Hebrew, "the glory of the pride" of the Chaldees; it was their glory and boast.
as ... Gomorrah--as utterly (Jr 49:18; 50:40; Am 4:11). Taken by Cyrus, by clearing out the canal made for emptying the superfluous waters of the Euphrates, and directing the river into this new channel, so that he was able to enter the city by the old bed in the night.
19. glory of kingdoms--(Is 14:4; 47:5; Jr 51:41).
beauty of ... excellency--Hebrew, "the glory of the pride" of the Chaldees; it was their glory and boast.
as ... Gomorrah--as utterly (Jr 49:18; 50:40; Am 4:11). Taken by Cyrus, by clearing out the canal made for emptying the superfluous waters of the Euphrates, and directing the river into this new channel, so that he was able to enter the city by the old bed in the night.
The Pulpit Commentary
Babylon, the glory of kingdoms. The "glory" of Babylon consisted:
1. In her antiquity. She had been the head of a great empire long before Assyria rose to power.
2. In her origination of literature, architecture, and the other arts, which all passed from her to Assyria, and thence to the other nations of Asia.
3. In her magnificence and the magnificence of her kings, which provoked the admiration of the Assyrians themselves. As time went on, she grew in wealth and splendor. Perhaps it was granted to Isaiah to see her in ecstatic vision, not merely such as she was in the time of Sargon under Merodach-Baladan, but such as she became under Nebuchadnezzar, the greatest of her kings, who raised her to the highest pitch or glory and eminence. The beauty of the Chaldees' excellency. The Kaldi appear to have been originally one of the many tribes by which Babylonia was peopled at an early date, From the expression, "Ur of the Chaldees," which occurs more than once in Genesis (Gen_11:28, Gen_11:31), we may gather that they were inhabitants of the more southern part of the country, near the coast. The same conclusion may be drawn from the Assyrian inscriptions, especially those of Shalmaneser II.—the Black Obelisk king. The term never became a general name for the Babylonian people among themselves or among the Assyrians; but, somehow or other, it was accepted in that sense by the Jews, and is so used, not only by Isaiah, but also by the writers of Kings and Chronicles, by Jeremiah, Ezekiel, Daniel, and Habakkuk. As when God overthrew Sodom. Equally sudden and complete as that destruction.
Babylon, the glory of kingdoms. The "glory" of Babylon consisted:
1. In her antiquity. She had been the head of a great empire long before Assyria rose to power.
2. In her origination of literature, architecture, and the other arts, which all passed from her to Assyria, and thence to the other nations of Asia.
3. In her magnificence and the magnificence of her kings, which provoked the admiration of the Assyrians themselves. As time went on, she grew in wealth and splendor. Perhaps it was granted to Isaiah to see her in ecstatic vision, not merely such as she was in the time of Sargon under Merodach-Baladan, but such as she became under Nebuchadnezzar, the greatest of her kings, who raised her to the highest pitch or glory and eminence. The beauty of the Chaldees' excellency. The Kaldi appear to have been originally one of the many tribes by which Babylonia was peopled at an early date, From the expression, "Ur of the Chaldees," which occurs more than once in Genesis (Gen_11:28, Gen_11:31), we may gather that they were inhabitants of the more southern part of the country, near the coast. The same conclusion may be drawn from the Assyrian inscriptions, especially those of Shalmaneser II.—the Black Obelisk king. The term never became a general name for the Babylonian people among themselves or among the Assyrians; but, somehow or other, it was accepted in that sense by the Jews, and is so used, not only by Isaiah, but also by the writers of Kings and Chronicles, by Jeremiah, Ezekiel, Daniel, and Habakkuk. As when God overthrew Sodom. Equally sudden and complete as that destruction.
20It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there; neither shall the shepherds make their fold there.
Jamieson-Fausset-Brown
20. Literally fulfilled.
neither ... Arabian pitch tent--Not only shall it not be a permanent residence, but not even a temporary resting-place. The Arabs, through dread of evil spirits, and believing the ghost of Nimrod to haunt it, will not pass the night there (compare Is 13:21).
neither ... shepherds--The region was once most fertile; but owing to the Euphrates being now no longer kept within its former channels, it has become a stagnant marsh, unfit for flocks; and on the wastes of its ruins (bricks and cement) no grass grows.
20. Literally fulfilled.
neither ... Arabian pitch tent--Not only shall it not be a permanent residence, but not even a temporary resting-place. The Arabs, through dread of evil spirits, and believing the ghost of Nimrod to haunt it, will not pass the night there (compare Is 13:21).
neither ... shepherds--The region was once most fertile; but owing to the Euphrates being now no longer kept within its former channels, it has become a stagnant marsh, unfit for flocks; and on the wastes of its ruins (bricks and cement) no grass grows.
The Pulpit Commentary
It shall never be inhabited. This part of the prophecy did not receive its fulfillment till many centuries had gone by. From the time of Cyrus to that of Alexander the Great, Babylon was one of the chief cities of the Persian empire. Alexander was so struck with it, and with the excellence of its situation, that he designed to make it his capital. It first began seriously to decline under the Seleucidae, who built Seleucia on the Tigris as a rival to it, and still further injured it by fixing the seat of government at Antioch. But it had still a large population in the first century after our era (Josephus, 'Ant. Jud.,' 18.9, § 8); and is mentioned as a place of some consequence in the time of Trajan (Die Cass; 68.27), and even in that of Severue (Die Cass; 75.9). But after this it went rapidly to decay. Under the Sassuntans it disappears from sight; and when Benjamin of Tudela, in the twelfth century, visited the spot, there was nothing to be seen of the mighty city but those ruins of the Kasr, or palace, which still arrest the traveler's attention. The site had become, and has ever since remained, "without inhabitant." Neither shall the Arabian pitch tent there. A superstitious feeling prevents the Arabs from encamping on the mounds of Babylon, which are believed to be the haunts of evil spirits. Neither shall the shepherds make their fold there. The nitrous soil of the Babylonian mounds allows them to produce nothing but the coarsest and most unpalatable vegetation. The shepherds consequently do not feed their flocks on them.
It shall never be inhabited. This part of the prophecy did not receive its fulfillment till many centuries had gone by. From the time of Cyrus to that of Alexander the Great, Babylon was one of the chief cities of the Persian empire. Alexander was so struck with it, and with the excellence of its situation, that he designed to make it his capital. It first began seriously to decline under the Seleucidae, who built Seleucia on the Tigris as a rival to it, and still further injured it by fixing the seat of government at Antioch. But it had still a large population in the first century after our era (Josephus, 'Ant. Jud.,' 18.9, § 8); and is mentioned as a place of some consequence in the time of Trajan (Die Cass; 68.27), and even in that of Severue (Die Cass; 75.9). But after this it went rapidly to decay. Under the Sassuntans it disappears from sight; and when Benjamin of Tudela, in the twelfth century, visited the spot, there was nothing to be seen of the mighty city but those ruins of the Kasr, or palace, which still arrest the traveler's attention. The site had become, and has ever since remained, "without inhabitant." Neither shall the Arabian pitch tent there. A superstitious feeling prevents the Arabs from encamping on the mounds of Babylon, which are believed to be the haunts of evil spirits. Neither shall the shepherds make their fold there. The nitrous soil of the Babylonian mounds allows them to produce nothing but the coarsest and most unpalatable vegetation. The shepherds consequently do not feed their flocks on them.
21But wild beasts of the desert shall lie there; and their houses shall be full of doleful creatures; and owls shall dwell there, and satyrs shall dance there.
Jamieson-Fausset-Brown
21. wild beasts--Hebrew, tsiyim, animals dwelling in arid wastes. Wild cats, remarkable for their howl [Bochart].
doleful creatures--"howling beasts," literally, "howlings" [Maurer].
owls--rather, "ostriches"; a timorous creature, delighting in solitary deserts and making a hideous noise [Bochart].
satyrs--sylvan demi-gods--half man, half goat--believed by the Arabs to haunt these ruins; probably animals of the goat-ape species [Vitringa]. Devil-worshippers, who dance amid the ruins on a certain night [J. Wolff].
21. wild beasts--Hebrew, tsiyim, animals dwelling in arid wastes. Wild cats, remarkable for their howl [Bochart].
doleful creatures--"howling beasts," literally, "howlings" [Maurer].
owls--rather, "ostriches"; a timorous creature, delighting in solitary deserts and making a hideous noise [Bochart].
satyrs--sylvan demi-gods--half man, half goat--believed by the Arabs to haunt these ruins; probably animals of the goat-ape species [Vitringa]. Devil-worshippers, who dance amid the ruins on a certain night [J. Wolff].
The Pulpit Commentary
Wild beasts of the desert shall lie there. It is not quite clear what particular wild beasts are intended. Those actually noted on the site of Babylon are lions, jackals, and porcupines. These sometimes make their lairs in the ruins. Doleful creatures; in the original, okhim. What animal is meant we cannot say, as the word occurs only in this passage. Mr. Cheyne translates it by "hyenas." Owls shall dwell there; literally, daughters of the owl (as in Le Isa_11:16; Deu_14:15; Job_30:29; Jer_1:1-19 :39; Mic_1:8; and infra, Isa_34:13; Isa_43:20). Mr. Rich says, "In most of the cavities of the Babil Mound there are numbers of owls and bats." Sir A. Layard," A large grey owl is found in great numbers, frequently in flocks of nearly a hundred, in the low shrubs among the ruins of Babylon". Satyrs shall dance there. The word translated "satyr" is, etymologically, "hairy one," and ordinarily means "a goat." Some have supposed "wild goats" to be here intended, but they are not found in Babylonia. The translation "satyr" is defended by many, who think Isaiah might draw upon current beliefs for some features of his description. Dr. Kay gives "baboons," since the Moko—a kind of baboon—is known in Babylonia.
Wild beasts of the desert shall lie there. It is not quite clear what particular wild beasts are intended. Those actually noted on the site of Babylon are lions, jackals, and porcupines. These sometimes make their lairs in the ruins. Doleful creatures; in the original, okhim. What animal is meant we cannot say, as the word occurs only in this passage. Mr. Cheyne translates it by "hyenas." Owls shall dwell there; literally, daughters of the owl (as in Le Isa_11:16; Deu_14:15; Job_30:29; Jer_1:1-19 :39; Mic_1:8; and infra, Isa_34:13; Isa_43:20). Mr. Rich says, "In most of the cavities of the Babil Mound there are numbers of owls and bats." Sir A. Layard," A large grey owl is found in great numbers, frequently in flocks of nearly a hundred, in the low shrubs among the ruins of Babylon". Satyrs shall dance there. The word translated "satyr" is, etymologically, "hairy one," and ordinarily means "a goat." Some have supposed "wild goats" to be here intended, but they are not found in Babylonia. The translation "satyr" is defended by many, who think Isaiah might draw upon current beliefs for some features of his description. Dr. Kay gives "baboons," since the Moko—a kind of baboon—is known in Babylonia.
22And the wild beasts of the islands shall cry in their desolate houses, and dragons in their pleasant palaces: and her time is near to come, and her days shall not be prolonged.
Jamieson-Fausset-Brown
22. wild beasts of the islands--rather, "jackals"; called by the Arabs "sons of howling"; an animal midway between a fox and a wolf [Bochart and Maurer].
cry--rather, "answer," "respond" to each other, as wolves do at night, producing a most dismal effect.
dragons--serpents of various species, which hiss and utter dolorous sounds. Fable gave them wings, because they stand with much of the body elevated and then dart swiftly. Maurer understands here another species of jackal.
her time ... near--though one hundred seventy-four years distant, yet "near" to Isaiah, who is supposed to be speaking to the Jews as if now captives in Babylon (Is 14:1, 2).
22. wild beasts of the islands--rather, "jackals"; called by the Arabs "sons of howling"; an animal midway between a fox and a wolf [Bochart and Maurer].
cry--rather, "answer," "respond" to each other, as wolves do at night, producing a most dismal effect.
dragons--serpents of various species, which hiss and utter dolorous sounds. Fable gave them wings, because they stand with much of the body elevated and then dart swiftly. Maurer understands here another species of jackal.
her time ... near--though one hundred seventy-four years distant, yet "near" to Isaiah, who is supposed to be speaking to the Jews as if now captives in Babylon (Is 14:1, 2).
The Pulpit Commentary
Wild beasts of the islands. In the Hebrew, iyyim, which means "wailers" or "howlers," probably "jackals." The Revised Version gives "wolves." In their desolate houses; or, in their castles (Cheyne). And dragons; i.e. "serpents." These have not been observed recently; but one of our old travelers notes that "the lande of Baby-lone," in his day, "was fulle of dragons and grote serpentes, and dyverse other veney-mouse ecstes alle abouten". Near to come. About one hundred and eighty years elapsed between the utterance of this prophecy and the fall of Babylon—a short period in the lifetime of a nation.
Wild beasts of the islands. In the Hebrew, iyyim, which means "wailers" or "howlers," probably "jackals." The Revised Version gives "wolves." In their desolate houses; or, in their castles (Cheyne). And dragons; i.e. "serpents." These have not been observed recently; but one of our old travelers notes that "the lande of Baby-lone," in his day, "was fulle of dragons and grote serpentes, and dyverse other veney-mouse ecstes alle abouten". Near to come. About one hundred and eighty years elapsed between the utterance of this prophecy and the fall of Babylon—a short period in the lifetime of a nation.
THE HOLY BIBLE
Isaiah
Chapter 13
Translated out of the original tongues, and with the former translations diligently compared and revised.
KING JAMES VERSION
HOLY
BIBLE
BIBLE
KING JAMES VERSION
TAP THE BIBLE TO OPEN IT
“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105