Armenia in comments -- Book: Isaiah (tIs) Եսայի
Searched terms: chald
tIs 13::8 And they shall be afraid "And they shall be terrified" - I join this verb, ונבהלו 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 Chald:ee read יאחזום yochezum, instead of יאחזון yochezun, which does not express the pronoun then, necessary to the sense. Isaiah 13:10 tIs 13::22 In their pleasant palaces "In their palaces" - באלמנותיו bealmenothaiv; a plain mistake, I presume, for בארמנתיו bearmenothaiv. It is so corrected in two MSS., the Syriac, Chald:ee, and Vulgate.
Πουλυποδες δ' εν εμοι θαλαμας φωκαι τε μελαιναι
Οικα ποιησονται ακηδεα, χητεΐ λαων.
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, 11:750.
This image of desolation is handled with great propriety and force by some of the Persian poets: -
"The spider holds the veil in the palace of Caesar;
The owl stands centinel on the watch-tower of Afrasiab."
On this quotation Sir W. Jones observes, noubet is an Arabic word, signifying a turn, a change, a watch; hence 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 purdeh dar, or chamberlain, is elegantly assigned to the spider.
Next: Isaiah Chapter 14
isa 13:0
Analysis of Isaiah 13; 14:1-27
The thirteenth chapter of Isaiah commences a new prophecy, and, according to the division of Vitringa, a new hook or part of his prophecies. The first book, according to him, extending from Isa. 1 to the close of Isa 12:1-6, is occupied with a series of prophecies respecting the Jews. The second portion, from Isa. 13 to Isa 35:1-10 inclusive, consists of a number of separate predictions respecting other nations, with which the Jews were in various ways more or less connected. See Introduction.
The thirteenth and the fourteenth chapters, with the exception of the last five verses of Isa. 14, contain one entire prophecy foretelling the destruction of Babylon. The main design is to predict the destruction of that city: but it is also connected with a design to furnish consolation to the Jews. They were to be carried captive there; and the purpose of the prophet was to assure them that the city to which they should yet be borne as exiles would be completely destroyed.
It is not easy to ascertain with certainty the precise time when this prophecy was delivered, nor is it very material. It is certain that it was delivered either during the reigns of Uzziah, Jotham, Ahaz, or Hezekiah Isa 1:1, the reign of the last of whom closed 710 years before the Christian era; and, since the Jews were carried captive to Babylon 586 years before that era, the prophecy must have been delivered 124 years before that event; and, as Babylon was taken by Cyrus 536 years before Christ, it must have been delivered at least 174 years before its accomplishment. Theodoret supposed that this prophecy was published during the latter part of the reign of Hezekiah. Cocceius and Lightfoot supposed that it was delivered about the same period as the former, and this also is the opinion of Vitringa. All that is of importance, is, that if it was a true prophecy of Isaiah, as there is the fullest demonstration, it must have been delivered at least 170 years before the event which it foretells was accomplished. The material points to settle in regard to the prophecies are:
(1) whether they were delivered before the event;
(2) whether the things predicted could have been foreseen by human sagacity;
(3) whether the prediction is so clear, and particular, as to correspond with the event, or not to be mere vague conjecture; and
(4) whether there is such an occurrence of events as to constitute in fact a fulfillment of the prophecy.
If these things meet, there is the fullest evidence that the prediction was from God.
At the time when this prophecy was delivered, the Jews were in the secure possession of their own capital and country. They were harassed, indeed, by surrounding nations, but they were still free. They had no controversy with Babylon; nor had they reason to apprehend danger from that distant people. Their being borne to that land, was itself, in the time of Isaiah, a distaut event, and one that then was not likely to occur. It is remarkable that Isaiah does not distinctly "foretell" that event here, but throws himself to a period of time "beyond" that, when they "would be" in captivity, and predicts their deliverance. His prophecy "supposes" that event to have occurred. It is a vision passing before his mind "after" that event had taken place; when they would be in Babylon; and when they would be sighing for deliverance Isa 14:1-2. The prophet, therefore, may be conceived in this vision as taking his "stand" beyond an event which had not yet occurred - the captivity of the Jews and their removal to Babylon - and predicting "another" event still more future, which would result in their deliverance - the complete overthrow of the city, and the consequent deliverance of the Jewish people. We are to conceive him standing, as it were, amidst the captive Jews, and directing his eye onward to the complete recovery of the nation by the destruction of Babylon itself. Isa 14:1-2. See Introduction, Section 7, III. (4.)
This prophecy of the destruction of Babylon was delivered, we have seen, at least 174 years before the event occurred. At the time when it was delivered, nothing was more improbable than the ruin of that city as described by Isaiah Isa 13:19-22. It was one of the largest, most flourishing, and perhaps the most strongly fortified city of the world. The prediction that it should be like 'Sodom and Gomorrah;' that it should 'never be inhabited;' that the wild beast of the desert should lie there; and that dragons should be in their pleasant palaces, was wholly improbable; and could have been foreseen only by God. There were no natural causes that were leading to this which man could perceive, or of which a stranger and a foreigner, like Isaiah, could have any knowledge. This will appear evident by a brief description of the condition of this celebrated city. babylon (derived from babel, and probably built on the same spot as the tower of Babel) was the capital of Babylonia, or Chald:ea, and was probably built by Nimrod; but it was a long period before it obtained its subsequent size and splendor.
It was enlarged by Belus, and so greatly beautified and improved by Semiramis, that she might be called not improperly the foundress of it. It was subsequently greatly increased and embellished by Nebuchadnezzar. It stood in the midst of a large plain, and on a very deep and fertile soil. It was on both sides of the river Euphrates, and of course was divided by that river into two parts. The two parts were connected by a bridge near the center of the city; and there is also said to have been a tunnel, or subterranean passage, made from the palace on the east of the river to the palace on the west, made under the river. The old city was on the east, and the new city, built by Nebuchadnezzar, was on the west. Both these divisions were enclosed by one wall, and the whole formed a complete square, which Herodotus, who visited it, and who is the most ancient author who has written on it, says, was 480 furlongs in compass, or 120 furlongs on each side: that is, it was fifteen miles on each side, or sixty miles in compass.
Public belief has been greatly staggered by the accounts which are thus given of the size of Babylon. But the account of the extent of the walls given, by ancient authors, is nearly uniform. Thus Herodotus says it was 480 stadia, or furlongs, in circumference. Pliny and Solinus make it the same. Strabo says it was 385 stadia in circumference; Diodorus, 360; Clitarchus, who accompanied Alexander, says it was 365, and Curtius says it was 368. According to the lowest of these estimates, it could not have been less than twelve miles square, or forty-eight miles in circumference; and was at least eight times as large in extent as London and its appendages; and somewhat larger than the entire district of Columbia. - (Calmet, and "Edin. Ency.") It is not to be inferred, however, that all this vast space was compactly built. It was enclosed with a wall; but a considerable portion of it might have been occupied with the public squares, with palaces, and with hanging gardens, or, possibly, might have been unoccupied.
The walls of Babylon are said by Herodotus to have been eighty-seven feet thick, and 350 high. They were built of brick, or clay dried in the sun, and not burned; and were cemented by a kind of glutinous earth, or bitumen, with which the adjacent region abounded. The whole city was surrounded by an immense ditch, from which this clay had been taken to make the walls of the city, and which, being always filled with water, contributed materially to its defense. There were 100 gates to the city, twenty-five on each side. These gates were ofsolid brass. Between every two of them there were three towers, raised ten feet above the walls. From the gates there were streets, each 151 feet in width, which ran through the city, so that there were fifty streets in all, cutting each other at right angles, and forming 676 squares in the city. A bridge sixty feet in width crossed the Euphrates in the center of the city, and at the extremities of the bridge were two palaces, the old palace on the east, and the new palace on the west.
The temple of Belus, which occupied almost a square, was near the old palace on the east. Babylon was celebrated for its hanging gardens, built on arches, near 400 feet square, and which were elevated one above another, by terraces, until they reached the height of the walls of the city. On the highest terrace was an aqueduct for watering the gardens, supplied with water by a pump, or probably by the "Persian wheel," by which the water of the Euphrates was raised to this extraordinary height. In order to prevent the danger of being overflown by the rise in the Euphrates, two canals were cut from the river at a considerable distance above the town, by which the superabundant waters were carried into the Tigris. It is to be borne in mind, however, in order to a just view of this prophecy, that Babylon did not attain its highest splendor and magnificence until "after" the time of Isaiah. It was under Nebuchadnezzar, who ascended the throne of Babylon about 100 years after Isaiah died, that it rose to its highest degree of splendor and power. When Isaiah lived, though it was a city of great wealth and power, and distinguished for great commercial advantages, yet it was then dependent on Assyria. It did not become the capital of the vast kingdom of Chald:ea until 680 years before Christ, according to the chronology of Hales, when Assaradon became master of Babylon, and reunited the empires of Assyria and Chald:ea.
Babylon was the natural seat of empire in the East, and was early distinguished for its commercial advantages. A simple glance at the map of Asia will convince anyone that somewhere in the vicinity of Babylon is the natural seat of power in the East, and that few places on the globe are more eligibly situated for a vast trade, as it was conducted before the discovery of the Cape of Good Hope. The commerce from the rich regions of Asia naturally passed through Babylon on its way to Europe, and to Western Asia. It was the center of a vast fertile region, the productions of which were conveyed to Babylon, and from which they would naturally be borne down on the Euphrates to the ocean; see the note at Isa 43:14. The first empire of which the earliest historians furnish any trace, was in the land of Shinar, the land of the Chald:eans Gen 10:8-10; Gen 11:1-9. Syria, Arabia, Tyre with all her wealth, and distant Egypt, were subject and tributary to it.
The natural advantages of that region for a vast capital, are shown by the fact, that amidst all changes and revolutions, empire has been disposed to fix her permanent seat somewhere on the banks of the Tigris or the Euphrates. Thus, Nineveh, the capital of Assyria, was long a mighty and magnificent commercial city, as well as the proud capital of a vast empire. Thus, when Babylon fell, Seleucia rose on the banks of the Tigris, as if prosperity and power were unwilling to leave the fertile plains watered by those rivers. Thus, near Seleucia, arose Ctesiphon, the winter residence of the Parthian monarchs. And thus, under the sway of the Arabians, long after Nineveh, and Babylon, and Seleucia had fallen, Bagdad and Ormus rivaled Babylon and Seleucia, and 'became, like them, the resort of the merchant, and the home of the learned.' 'At this time Bagdad and Bussora are faded tokens of the splendor of these which have faded and fallen.' The fact that there was in that vicinity such a succession of celebrated cities, demonstrates that there were there some important commercial advantages.
Among those advantages respecting Babylon, was the fact that it was the center of a vast fertile region; that it naturally received the productions of Armenia on the north; and that its midway position rendered it the natural thoroughfare for the caravan trade between Eastern and Western Asia. Accordingly, Babylon was early distinguished for its commerce and manufactures. Babylonian garments, of uncommon value, had made their way to Palestine as early as the times of Joshua Jos 7:21. Tapestries embroidered with figures of griffons, and other monsters of Eastern imagination, were articles of export. Carpets were made there of the finest material and workmanship, and formed an article of extensive exportation. They were in high repute in the time of Cyrus, whose tomb at Pasargada was adorned with them. - (Arrian, "Exped. Alex.," vi. 29.) Babylonian robes were also highly esteemed for the fineness of their texture and the brilliancy of their purple, and were used by the royal family of Persia. The commerce of that city and of Babylonia consisted in the traffic in emeralds and other precious stones; silver and gold; carpets, tapestries, and other manufactured cloths; cotton and pearls; cinnamon and other spicery, obtained from the East; and, in general, of whatever articles were produced in the eastern parts of Asia, which were naturally brought to Babylon on the way to Western Asia and to Europe. For a learned and interesting article on the commerce of Babylon, see "Bib. Rep." vol. vii. pp. 364-390.
Thus, by the fertility of the soil; by its size and strength; by its strong and lofty walls; by its commercial advantages; and by everything that could contribute to the defense of an ancient city, Babylon seemed to be safe; and if there was any ancient city that appeared to bid defiance to the attacks of enemies, or to the ravages of time, it was Babylon. Yet Isaiah said that it should be destroyed; and in the course of our exposition we shall be greatly struck, not only with the certain fulfillment of the prediction, but with the wonderful accuracy and minuteness of the entire prophetic statement.
The vision opens Isa 13:2-3, with the command of God to assemble his forces to go forth, and accomplish his work in regard to the city. By a beautiful poetic image, the prophet represents himself as "immediately," on the issuing of this command, listening to the tumult and noise caused by those who were assembling for war; by the gathering together of nations; by their assembling from a far country to destroy the whole land Isa 13:4-5. He then proceeds to depict the consternation that would follow; the alarm of the people; and their distress, when the day of the Lord should come Isa 13:6-10. Then, changing the mode of address from himself to God, he sets forth, in a variety of the most distressing and appalling images, the destruction that would come upon the inhabitants of Babylon - the humbling of their pride Isa 13:11; the almost entire destruction of the people Isa 13:12; the flight of the inhabitants Isa 13:13-14; the murder of those who should flee; and the destruction of their wives and children Isa 13:15-16. He then specifies Isa 13:17 the instruments by which this should be done, and closes the chapter Isa 13:19-22 with a minute and most particular account of the complete and final overthrow of the city; of its entire and everlasting desolation. The subsequent chapter which is a continuation of this prophecy, is occupied with an account of the deliverance of the Jews from their captivity, and with a further description of the humbling of that proud city and of its monarch. See an analysis of it at the commencement of the chapter.
The thirteenth chapter '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.' - (Lowth.) It may be added, that it is one of the clearest predictions of a future event that can anywhere be found; and that the exact and minute fulfillment of it furnishes the highest possible evidence that Isaiah 'spake as he was moved by the Holy Spirit.' Isaiah 13:1
tIs 13::1 The burden of Babylon - Or, the burden "respecting," or "concerning" Babylon. This prophecy is introduced in a different manner from those which have preceded. The terms which Isaiah employed in the commencement of his previous prophecies, were vision (see the note at Isa 1:1), or word Isa 2:1. There has been considerable diversity of opinion in regard to the meaning of the word 'burden,' which is here employed. The Vulgate renders it, Onus - 'Burden,' in the sense of load. The Septuagint Ὅρασις Horasis - 'Vision.' The Chald:ee, 'The burden of the cup of malediction which draws near to Babylon.' The Hebrew word משׂא mas's'â', from נשׂא nâs'â', to lift, to raise up, to bear, to bear away, to suffer, to endure"), means properly that which is borne; that which is heavy; that which becomes a burden; and it is also applied to a gift or present, as that which is borne to a man Ch2 17:11.
It is also applied to a proverb or maxim, probably from the "weight" and "importance" of the sentiment condensed in it Pro 30:1; Pro 31:1. It is applied to an oracle from God Kg2 4:25. It is often translated 'burden' Isa 15:1-9; Isa 19:1; Isa 21:11, Isa 21:13; Isa 22:1; Isa 23:1; Isa 30:6; Isa 46:1; Jer 23:33-34, Jer 23:38; Neh 1:1; Zac 1:1; Zac 12:1; Mal 1:1. By comparing these places, it will be found that the term is applied to those oracles or prophetic declarations which contain sentiments especially weighty and solemn; which are employed chiefly in denouncing wrath and calamity; and which, therefore, are represented as weighing down, or oppressing the mind and heart of the prophet. A similar useage prevails in all languages. We are all familiar with expressions like this. We speak of news or tidings of so melancholy a nature as to weigh down, to sink, or depress our spirits; so heavy that we can scarcely bear up under it, or endure it. And so in this case, the view which the prophet had of the awful judgments of God and of the calamities which were coming upon guilty cities and nations, was so oppressive, that it weighed down the mind and heart as a heavy burden. Others, however, suppose that it means merely a message or prophecy which is taken up, or borne, respecting a place, and that the word indicates nothing in regard to the nature of the message. So Rosenmuller, Gesenius, and Cocceius, understand it. But it seems some the former interpretation is to be preferred. Grotins renders it, 'A mournful prediction respecting Babylon.'
Did see - Saw in a vision; or in a scenical representation. The various events were made to pass before his mind in a vision, and he was permitted to see the armies mustered; the consternation of the people; and the future condition of the proud city. This verse is properly the title to the prophecy. Isaiah 13:2 tIs 13::2 Lift ye up a banner - A military ensign or standard. The vision opens here; and the first thing which the prophet hears, is the solemn command of God addressed to the nations as subject to him, to rear the standard of war, and to gather around it the mighty armies which were to be employed in the destruction of the city. This command, 'Lift ye up a banner,' is addressed to the leaders of those armies to assemble them, and to prepare them for war.
Upon the high mountain - It was customary for military leaders to plant a standard on a tower, a fortress, a city, a high mountain, or any elevated spot, in order that it might be seen afar, and be the rallying point for the people to collect together (see the note at Isa 11:10). Here, the prophet does not refer to any particular "mountain," but means simply, that a standard should be raised, around which the hosts should be assembled to march to Babylon. The Chald:ee renders it, 'Over the city dwelling in security, lift up the banner.'
Exalt the voice - Raise up the voice, commanding the people to assemble, and to prepare for the march against Babylon, Perhaps, however, the word 'voice' here (קול qôl) refers to the "clangor," or sound, of a trumpet used for mustering armies. The word is often used to denote "any" noise, and is frequently applied to thunder, to the trumpet, etc.
Unto them - That is, to the Medes and Persians, who were to be employed in the destruction of Babylon.
Shake the hand - In the way of beckoning; as when one is at so great a distance that the voice cannot be heard, the hand is waved for a sign. This was a command to beckon to the nations to assemble for the destruction of Babylon.
That they may go into the gates of the nobles - The word rendered here 'nobles' (נדיבים nedı̂ybı̂ym) means, properly, "voluntary, free, liberal;" then those who are noble, or liberally-minded, from the connection between nobleness and liberality; then those who are noble or elevated in rank or office. In this sense it is used here; compare Job 12:21; Job 34:18; Sa1 2:8; Psa 107:40; and Pro 8:16, where it is rendered 'princes;' Num 21:18, where it is rendered 'nobles.' Lowth renders it here 'princes.' Noyes renders it 'tyrants ' - a sense which the word has in Job 21:28 (see the note at that place). There is no doubt that it refers to Babylon; and the prophet designs probably to speak of Babylon as a magnificent city - a city of princes, or nobles. The Chald:ee renders it, 'That they may enter its gates, which open to them of their own accord;' retaining the original signification of "voluntariness" in the Hebrew word, and expressing the idea that the conquest would be easy. Our common translation has expressed the correct sense. Isaiah 13:3 tIs 13::5 They come - That is, 'Yahweh and the weapons of his indignation' - the collected armies come. The prophet sees these assembled armies with Yahweh, as their leader, at their head.
From a far country - The country of the Medes and Persians. These nations, indeed, bordered on Babylonia, but still they stretched far to the north and east, and, probably, occupied nearly all the regions to the east of Babylon which were then known.
From the end of heaven - The Septuagint renders this, Ἀπ ̓ ἄκρου θεμελίου τοῦ οὐρανοῦ Ap' akrou themeliou tou ouranou - 'From the "extreme foundation" of the heaven.' The expression in the Hebrew, 'From the end, or extreme peri of heaven,' means, the distant horizon by which the earth appears to be bounded, where the sky and the land seem to meet. In Psa 19:6, the phrase, 'from the end of the heaven' denotes the east, where the sun appears to rise; and 'unto the ends of it' denotes the west:
His going forth is from the end of the heaven;
And his circuit unto the ends of it.
It is here synonymous with the phrase, 'the end of the earth,' in Isa 5:26.
Even the Lord - The word 'even,' introduced here by the translators, weakens the three of this verse. The prophet means to say that Yahweh is coming at the head of those armies, which are the weapons of his indignation.
The weapons of his indignation - The assembled armies of the Medes and Persians, called 'the weapons of his indignation,' because by them he will accomplish the purposes of his anger against the city of Babylon (see the note at Isa 10:5).
To destroy the whole land - The whole territory of Babylonia, or Chald:ea. Not only the city, but the nation and kingdom. Isaiah 13:6 tIs 13::9 The day of the Lord cometh - See Isa 13:6.
Cruel - (אכזרי 'akezārı̂y). This does not mean that "God" is cruel, but that the 'day of Yahweh' that was coming should be unsparing and destructive to them. It would be the exhibition of "justice," but not of "cruelty;" and the word stands opposed here to mercy, and means that God would not spare them. The effect would be that the inhabitants of Babylon would be destroyed.
Fierce anger - Hebrew, (חרון אף 'aph chărôn) 'A glow, or burning of anger.' The phrase denotes the most intense indignation (compare Num 25:4; Num 32:14; Sa1 28:18).
To lay the land desolate - Chald:ea, Isa 13:5. Isaiah 13:10 tIs 13::11 And I will punish the world - By the 'world' here is evidently meant the Babylonian empire, in the same way as 'all the world' in Luk 2:1, means Judea; and in Act 11:28, means the Roman empire. Babylonia, or Chald:ea, was the most mighty empire then on earth, and might be said to comprehend the whole world.
And I will cause the arrogancy - This was the prevailing sin of Babylon, and it was on account of this pride mainly that it was overthrown (see the notes at Isa. 14; notes at Isa 47:1-7; compare Dan 4:22, Dan 4:30). Isaiah 13:12 tIs 13::12 I will make a man ... - I will so cut off and destroy the men of Babylon, that a single man to defend the city will be more rare and valuable than fine gold. The expression indicates that there would be a great slaughter of the people of Babylon.
Than fine gold - Pure, unalloyed gold. The word used here (פז pâz) is often distinguished from common gold Psa 19:11; Psa 119:127; Pro 8:19.
Than the golden wedge of Ophir - The word (כתם kethem) rendered 'wedge' means properly "gold;" yellow gold; what is hidden, precious, or hoarded; and is used only in poetry. It indicates nothing about the shape of the gold, as the word, wedge would seem to suppose. 'Ophir was a country to which the vessels of Solomon traded, and which was particularly distinguished for producing gold; but respecting its particular situation, there has been much discussion. The 'ships of Tarshish' sailed from Ezion-geber on the Red Sea, and went to Ophir Kg1 9:26; Kg1 10:22; Kg1 22:48. Three years were required for the voyage; and they returned freighted with gold, peacocks, apes, spices, ivory, and ebony (Kg1 9:28; Kg1 10:11-12; compare Ch2 8:18). The gold of that country was more celebrated than that of any other country for its purity. Josephus supposes that it was in the East Indies; Bruce that it was in South Africa; Rosenmuller and others suppose that it was in Southern Arabia. It is probable that the situation of Ophir must ever remain a matter of conjecture. The Chald:ee Paraphrase gives a different sense to this passage. 'I will love those who fear me, more than gold in which people glory; and those who observe the law more than the tried gold of Ophir.' (On the situation of Ophir the following works may be consulted: The "Pictorial Bible," vol. ii. pp. 364-369; Martini Lipenii, "Dissert. de Ophir;" Joan. Christophori Wichmanshausen "Dissert. de Navig. Ophritica:" H. Relandi, "Dissert. de Ophir;" Ugolini, "Thes. Sac. Ant." vol. viii.; and Forster "On Arabia.") Isaiah 13:13 tIs 13::15 Every one that is found - In Babylon, or that is overtaken in fleeing from it. This is a description of the capture of the city, and of the slaughter that would ensue, when the invaders would spare neither age nor sex.
Every one that is joined unto them - Their allies and friends. There shall be a vast, indiscriminate slaughter of all that are found in the city, and of those that attempt to flee from it. Lowth renders this, 'And all that are collected in a body;' but the true sense is given in our translation. The Chald:ee renders it, 'And every one who enters into fortified cities shall be slain with the sword.' Isaiah 13:16 tIs 13::19 And Babylon, the glory of kingdoms - That is, the capital or chief ornament of many nations. Appellations of this kind, applied to Babylon, abound in the Scriptures. In Dan 4:30, it is called 'great Babylon;' in Isa 14:4, it is called 'the golden city;' in Isa 47:5, 'the lady of kingdoms;' in Jer 51:13, it is, spoken of as 'abundant in treasures;' and, in Jer 51:41, as 'the praise of the whole earth.' All these expressions are designed to indicate its immense wealth and magnificence. It was the capital of a mighty empire, and was the chief city of the pagan world.
The beauty of the Chald:ees' excellency - Hebrew, 'The glory of the pride of the Chald:ees;' or the ornament of the proud Chald:ees. It was their boast and glory; it was that on which they chiefly prided themselves. How well it deserved these appellations we have already seen.
Shall be as when God overthrew Sodom and Gomorrah - Gen 19:24. That is, shall be completely and entirely overthrown; shall cease to be inhabited, and shall be perfectly desolate. It does not mean that it shall be overthrown in the same manner as Sodom was, but that it should be as completely and entirely ruined. The successive steps in the overthrow of Babylon, by which this prophecy was so signally fulfilled, were the following:
(1) The taking of the city by Cyrus. This was accomplished by his clearing out the "Pallacopas," a canal that was made for the purpose of emptying the superfluous waters of the Euphrates into the lakes and marshes formed by it in the south - west borders of the province toward Arabia. Into this canal he directed the waters of the Euphrates, and was thus enabled to enter the city in the channel of the river under the walls (see the notes at Isa 45:1-2). He took the city by surprise, and when the inhabitants, confident of security, had given themselves up to the riot of a grand public festival; and the king and the nobles were revelling at a public entertainment. From this cause, also, it happened that the waters, which were thus diverted from their usual channel, converted the whole country into a vast, unhealthy morass, that contributed greatly to the decline of Babylon.
(2) The "second" capture of Babylon by Darius Hystaspes. Cyrus was not the destroyer of the city, but he rather sought to preserve its magnificence, and to perpetuate its pre-eminence among the nations. He left it to his successor in all its strength and magnificence. But, after his death, it rebelled against Darius, and bade defiance to the power of the whole Persian empire. Fully resolved not to yield, they adopted the resolution of putting every woman in the city to death, with the exception of their mothers and one female, the best beloved in every family, to bake their bread. All the rest, says Herodotus (iii. 150), were assembled together and strangled. The city was taken at that time by Darius, by the aid of Zopyrus, son of Megabyzus, who, in order to do it, mutilated himself beyond the power of recovery. He cut off his nose and ears, and having scourged himself severely, presented himself before Darius. He proposed to Darius to enter the city, apparently as a deserter who had been cruelly treated by Darius, and to deliver the city into his hands.
He was one of the chief nobles of Persia; was admitted in this manner within the walls; represented himself as having been punished because he advised Darius to raise the siege; was admitted to the confidence of the Babylonians; and was finally entrusted with an important military command. After several successful conflicts with the Persians, and when it was supposed his fidelity had been fully tried, he was raised to the chief command of the army; and was appointed to the responsible office of τειχοφύλαξ teichophulax, or guardian of the walls. Having obtained this object, he opened the gates of Babylon to the Persian army, as he had designed, and the city was taken without difficulty (Herod. iii. 153-160). As soon as Darius had taken the city, he 'leveled the walls, and took away the gates, neither of which things had Cyrus done before. Three thousand of the most distinguished of the nobility he ordered to be crucified; the rest he suffered to remain.' - (Herod. iii. 159.)
(3) After its conquest by Darius, it was always regarded by the Persian monarchs with a jealous eye. Xerxes destroyed the temples of the city, and, among the rest, the celebrated temple or tower of Belus (Strabo, xvi. 1, 5.) 'Darius,' says Herodotus, 'had designs upon the golden statue in the temple of Belus, but did not dare to take it; but Xerxes, his son, took it, and slew the priest who resisted its removal.'
(4) The city was captured a third time, by Alexander the Great. Mazaeus, the Persian general, surrendered the city into his hands, and he entered it with his army - "velut in aciem irent" - 'as if they were marching to battle.' - (Q. Curtius, v. 3.) It was afterward taken by Antigonus, by Demetrius, by Antiochus the Great, and by the Parthians; and each successive conquest contributed to its reduction.
(5) Cyrus transferred the capital from Babylon to Susa or Shusan Neh 1:1; Ezr 2:8; Ezr 4:16; Ezr 9:11, Ezr 9:15, which became the capital of the kingdom of Persia, and, of course, contributed much to diminish the importance of Babylon itself.
(6) Seleucus Nicator founded Seleucia in the neighborhood of Babylon, on the Tigris, chiefly with a design to draw off the inhabitants of Babylon to a rival city, and to prevent its importance. A great part of its population migrated to the new city of Seleucia (Plin. "Nat. Hist." vi. 30). Babylon thus gradually declined until it lost all its importance, and the very place where it stood was, for a long time, unknown. About the beginning of the first century, a small part of it only was inhabited, and the greater portion was cultivated (Diod. Sic. ii. 27). In the second century, nothing but the walls remained (Pausanius, "Arcad." c. 33). It became gradually a great desert; and, in the fourth century, its walls, repaired for that purpose, formed an enclosure for wild beasts, and Babylon was converted into a hunting place for the pastime of the Persian monarchs. After this, there is an interval of many ages in the history of its mutilated remains, and of its mouldering decay (Keith, "On the Prophecies," p. 216; Jerome, "Commentary on Isa." ch. xiv.) Benjamin of Tudela vaguely alludes to the palace of Nebuchadnezzar, which, he says, could not be entered, on account of its being the abode of dragons and wild beasts. Sir John Maundeville, who traveled over Asia, 1322 a.d., says, that 'Babylone is in the grete desertes of Arabye, upon the waye as men gert towarde the kyngdome of Caldce. But it is full longe sithe ony man durste neyhe to the toure, for it is alle deserte and full of dragons and grete serpentes, and fulle dyverse veneymouse bestes all abouten.' Isaiah 13:20 tIs 13::21 But wild beasts of the desert shall lie there - Hebrew, (ציים tsı̂yı̂ym). This word denotes properly those animals that dwell in dry and desolate places, from צי tsı̂y "a waste, a desert." The ancient versions have differed considerably in the interpretation. The Septuagint in different places renders it, Θηριά Thēria - 'Wild animals;' or δαιμόνια daimonia - 'Demons.' The Syriac, 'Wild animals, spirits, sirens.' Vulgate, 'Beasts, demons, dragons.' Abarbanel renders it, 'Apes.' This word is applied to people, in Psa 72:9; Psa 74:14; to animals, Isa 23:13; Isa 34:14; Jer 50:39. Bochart supposes that wild cats or catamounts are here intended. He has proved that they abound in eastern countries. They feed upon dead carcasses, and live in the woods, or in desert places, and are remarkable for their howl. Their yell resembles that of infants. ("See" Bochart's "Hieroz." i. 3. 14. pp. 860-862.)
And their houses shall be full of doleful creatures - Margin, 'Ochim,' or 'Ostriches.' אחים 'ochı̂ym. The Septuagint renders this 'Clamours,' or 'Howlings,' without supposing that it refers to any particular animals. The Hebrew word is found nowhere else. Bochart supposes that the yell or howl of wild animals is intended, and not animals themselves ("Hieroz." i. 3. 15).
And owls shall dwell there - Hebrew, 'Daughters of the owl or ostrich.' The owl is a well-known bird that dwells only in obscure and dark retreats, giving a doleful screech, and seeking its food only at night. It is not certain, however, that the owl is intended here. The Septuagint renders it, Σειρῆνες Seirēnes - 'Sirens.' The Chald:ee, 'The daughter of the ostrich.' Bochart has gone into an extended argument to prove that the ostrich is intended here ("Hieroz." xi. 2. 14). The Hebrew does not particularly denote the kind of bird intended, but means those that are distinguished for their sound - 'the daughters of sound or clamor.' 'The ostrich is a sly and timorous creature, delighting in solitary barren deserts. In the night they frequently make a very doleful and hideous noise; sometimes groaning as if they were in the greatest agonies.' (Shaw's "Travels," vol. ii. p. 348, 8vo; Taylor's "Heb. Con.;" see Job 30:29; Isa 34:13; Isa 43:20; Jer 50:39; Mic 1:8; Lev 11:16; Deu 14:15; Lam 4:3.) The word does not elsewhere occur.
And satyrs shall dance there - (שׂערים s'e‛ı̂rı̂ym). A "satyr," in mythology, was a sylvan deity or demigod, represented as a monster, half man and half goat, having horns on his head, a hairy body, with the feet and tail of a goat (Webster). The word used here properly denotes that which is "hairy," or "rough," and is applied to "goats" in Gen 25:25; Psa 68:21; Lev 13:10, Lev 13:25-26, Lev 13:30, Lev 13:32. It is often rendered "hair." ("see" Taylor). In Isa 34:14, it is rendered 'satyr;' in Deu 32:2, it is rendered 'the small ram;' in Lev 17:7, and Ch2 11:15, it is rendered 'the devils,' meaning objects of worship, or idols. Bochart supposes that it refers to the idols that were worshipped among the Egyptians, who placed "goats" among their gods. Doderlin supposes that it means either "fawns," or a species of the monkey tribe, resembling in their rough and shaggy appearance the wild goat.
They are here represented as 'dancing;' and in Isa 34:14, as 'crying to each other.' It is evident that the prophet intends animals of a rough and shaggy appearance; such as are quick and nimble in their motions; such as dwell in deserts, in forests, or in old ruins; and such as answer to each other, or chatter. The description would certainly seem more applicable to some of the "simia" or monkey tribe than to any other animals. It is "possible," indeed, that he means merely to make use of language that was well known, as describing animals that the ancients "supposed" had an existence, but which really had not, as the imaginary beings called satyrs. But it is possible, also, that he means simply wild goats (compare Bochart's "Hieroz." xi. 6. 7). The Septuagint renders it Δαιμόνια Daimonia - 'Demons, or devils.' The Vulgate, Pilosi - 'Shaggy, or hairy animals.' The Chald:ee, 'Demons.' The essential idea is, that such wild animals as are supposed to dwell in wastes and ruins, would hold their revels in the forsaken and desolate palaces of Babylon. The following remarks of Joseph Wolff may throw light on this passage: 'I then went to the mountain of Sanjaar, which was full of Yezeedes. One hundred and fifty years ago, they believed in the glorious doctrine of the Trinity, and worshipped the true God; but being severely persecuted by the neighboring Yezeedes, they have now joined them, and are worshippers of the devil.
These people frequent the ruins of Babylon, and dance around them. On a certain night, which they call the Night of Life, they hold their dances around the desolate ruins, in honor of the devil. The passage which declares that "satyrs shall dance there," evidently has respect to this very practice. The original word translated "satyr," literally means, according to the testimony of the most eminent Jewish rabbis, "devil worshippers."' 'It is a curious circumstance,' says Mr. Rich, in his "Memoir on the Ruins of Babylon," p. 30, in describing the Mujelibe, 'that here I first heard the oriental account of satyrs. I had always imagined the belief of their existence was confined to the mythology of the west; but a Choadar who was with me when I examined this ruin, mentioned by accident, that in this desert an animal is found resembling a man from the head to the waist, but having the thighs and legs of a sheep or a goat; he said also that the Arabs hunt it with dogs, and eat the lower parts, abstaining from the upper on account of their resemblance to the human species.' 'The Arabians call them Sied-as-sad, and say that they abound in some woody places near Semava on the Euphrates.' Isaiah 13:22 tIs 13::22 And the wild beasts of the islands - (איים 'ı̂yı̂ym); see the notes at Isa 11:11; Isa 41:1, on the word rendered 'islands.' The word denotes islands, or coasts, and as those coasts and islands were unknown and unexplored, the word seems to have denoted unknown and uninhabited regions in general. Boehart supposes that by the word here used is denoted a species of wolves, the jackal, or the "thoes." It is known as a wild animal, exceedingly fierce, and is also distinguished by alternate howlings in the night ("see" Bochart's "Hieroz." i. 3. 12). The word wolf probably will not express an erroneous idea here. The Chald:ee renders it, 'Cats.'
Shall cry - Hebrew, 'Shall answer, or respond to each other.' This is known to be the custom of wolves and some other wild animals, who send forth those dismal howls in alternate responses at night. This alternation of the howl or cry gives an additional impressiveness to the loneliness and desolation of forsaken Babylon.
And dragons - (תנין tannı̂yn). This word, in its various forms of "tannim, taninim, tannin, and tannoth," denotes sometimes "jackals or thoes," as in Job 30:29; Psa 44:19; Mic 1:8; Mal 1:3. But it also denotes a great fish, a whale, a sea monster, a dragon, a serpent. It is translated 'a whale' in Gen 1:21; Job 7:12; Eze 32:2; 'serpents,' Exo 7:9-10, Exo 7:12; 'dragons,' or 'dragon,' Deu 32:33; Neh 2:13; Psa 44:19; Psa 74:13; Psa 91:13; Psa 148:7; Isa 27:1; Isa 51:9; Jer 14:6; Jer 51:34; Mal 1:3, "et al.;" and once 'sea monsters,' Lam 4:3. A "dragon" properly means a kind of winged serpent much celebrated in the dark ages. Here it may not improperly be rendered "jackal" ("see" Bochart's "Hieroz." i. 1. 9, p. 69).
In their pleasant palaces - Hebrew, 'Their palaces of luxury and pleasure.' The following testimonies from travelers will show how minutely this was accomplished: 'There are many dens of wild beasts in various parts.' 'There are quantities of porcupine quills.' 'In most of the cavities are numberless bats and owls.' 'These caverns, over which the chambers of majesty may have been spread, are now the refuge of jackals and other savage animals. The mouths of their entrances are strewed with the bones of sheep and "goats;" and the loathsome smell that issues from most of them is sufficient warning not to proceed into the den.' - (Sir R. K. Porter's "Travels," vol. ii. p. 342.) 'The mound was full of large holes; we entered some of them, and found them strewed with the carcasses and skeletons of animals recently killed. The ordure of wild beasts was so strong, that prudence got the better of curiosity, for we had no doubt as to the savage nature of the inhabitants. Our guides, indeed, told us that all the ruins abounded in lions and other wild beasts; so literally has the divine prediction been fulfilled, that wild beasts of the deserts should lie there.' - (Keppel's "Narrative," vol. i. pp. 179, 180.)
And her time is near to come - This was spoken about 174 years before the destruction of Babylon. But we are to bear in mind that the prophet is to be supposed to be speaking to the captive Jews "in" Babylon, and speaking to them respecting their release (see Isa 14:1-2; compare remarks on the Analysis of this chapter). Thus considered, supposing the prophet to be addressing the Jews in captivity, or ministering consolation to them, the time was near. Or if we suppose him speaking as in his own time, the period when Babylon was to be destroyed was at no great distance.
On this whole prophecy, we may observe:
(1) That it was uttered at least 170 years before it was fulfilled. Of this there is all the proof that can be found in regard to any ancient writings.
(2) When uttered, there was the strongest improbability that it would be fulfilled. This improbability arose from the following circumstances:
(a) The Jews were secure in their own land, and they had no reason to dread the Babylonians; they had no wars with them, and it was improbable that they would be plucked up as a nation and carried there as captives. Such a thing had never occurred, and there were no circumstances that made it probable that it would occur.
(b) The great strength and security of Babylon rendered it improbable. It was the capital of the pagan world; and if there was any city that seemed impregnable, it was this.
(c) It was improbable that it would be overthrown by "the Medes." Media, at the time when the prophecy was uttered, was a dependent province of Assyria (note, Isa 13:17), and it was wholly improbable that the Medes would revolt; that they would subdue their masters; that they would be united to the Persians, and that thus a new kingdom would arise, that should overthrow the most mighty capital of the world.
(d) It was improbable that Babylon would become uninhabitable. It was in the midst of a most fertile country; and by no human sagacity could it have been seen that the capital would be removed to Susa, or that Seleucia would be founded, thus draining it of its inhabitants; or that by the inundation of waters it would become unhealthy. How could mere human sagacity have foreseen that there would not be a house in it in the sixteenth century; or that now, in 1839, it would be a wide and dreary waste? Can any man now tell what London, or Paris, or New York, or Philadelphia, will be two years hence? Yet a prediction that those cities shall be the residence of 'wild beasts of the desert,' of 'satyrs' and 'dragons,' would be as probable now as was the prediction respecting Babylon at the time when Isaiah uttered these remarkable prophecies.
(3) The prophecy is not vague conjecture. It is not a "general" statement. It is minute, and definite, and particular; and it has been as definitely, and minutely, and particularly fulfilled.
(4) This is one of the evidences of the divine origin of the Bible. How will the infidel account for this prophecy and its fulfillment? It will not do to say that it is accident. It is too minute, and too particular. It is not human sagacity. No human sagacity could have foretold it. It is not "fancied fulfillment." It is real, in the most minute particulars. And if so, then Isaiah was commissioned by Yahweh as he claimed to be - for none but the omniscient jehovah can foresee and describe future events as the destruction of Babylon was foreseen and described. And if "this" prophecy was inspired by God, by the same train of reasoning it can be proved that the whole Bible is a revelation from heaven. For a very interesting account of the present state of the ruins of Babylon, furnishing the most complete evidence of the fulfillment of the Prophecies in regard to it, the reader may consult an article in the "Amos Bib. Rep.," vol. viii. pp. 177-189. (See also the two "Memoirs on the Ruins of Babylon," by C. John Rich, Esq. London, 1816 and 1818.) The frontispiece to this volume, compiled from the sketches of recent travelers, gives accurate and interesting views of those ruins. Next: Isaiah Chapter 14
isa 13:0
Collection of Oracles Concerning the Heathen - Isaiah 13-23 part iii
Oracle Concerning the Chald:eans, the Heirs of the assyrians - Isaiah 13:1-14:27
Just as in Jeremiah (chapters 46-51) and Ezekiel (chapters 25-32), so also in Isaiah, the oracles concerning the heathen are all placed together. In this respect the arrangement of the three great books of prophecy is perfectly homogeneous. In Jeremiah these oracles, apart from the prelude in chapter 25, form the concluding portion of the book. In Ezekiel they fill up that space of time, when Jerusalem at home was lying at her last gasp and the prophet was sitting speechless by the Chaboras. And here, in Isaiah, the compensate us for the interruption which the oral labours of the prophet appears to have sustained in the closing years of the reign of Ahaz. Moreover, this was their most suitable position, at the end of the cycle of Messianic prophecies in chapters 7-12; for the great consolatory thought of the prophecy of Immanuel, that all kingdoms are to become the kingdoms of God and His Christ, is here expanded. And as the prophecy of Immanuel was delivered on the threshold of the times of the great empires, so as to cover the whole of that period with its consolation, the oracles concerning the heathen nations and kingdoms are inseparably connected with that prophecy, which forms the ground and end, the unity and substance, of them all. Isaiah 13:1
tIs 13::1 The heading in Isa 13:1, "Oracle concerning Babel, which Isaiah the son of Amoz did see," shows that chapter 13 forms the commencement of another part of the whole book. Massâh (from נסא), efferre, then effari, Exo 20:7) signifies, as we may see from Kg2 9:25, effatum, the verdict or oracle, more especially the verdict of God, and generally, perhaps always, the judicial sentence of God,
(Note: In Zac 12:1. the promise has, at any rate, a dark side. In Lam 2:14 there is no necessity to think of promises in connection with the mas'oth; and Pro 30:1 and Pro 31:1 cannot help us to determine the prophetic use of the word.)
though without introducing the idea of onus (burden), which is the rendering adopted by the Targum, Syriac, Vulgate, and Luther, notwithstanding the fact that, according to Jer 23:33., it was the scoffers who associated this idea with the word. In a book which could throughout be traced to Isaiah, there could be no necessity for it to be particularly stated, that it was to Isaiah that the oracle was revealed, of which Babel was the object. We may therefore see from this, that the prophecy relating to Babylon was originally complete in itself, and was intended to be issued in that form. But when the whole book was compiled, these headings were retained as signal-posts of the separate portions of which it was composed. Moreover, in the case before us, the retention of the heading may be regarded as a providential arrangement. For if this "oracle of Babel" lay before us in a separate form, and without the name of Isaiah, we should not dare to attribute it to him, for the simple reason that the overthrow of the Chald:ean empire is here distinctly announced, and that at a time when the Assyrian empire was still standing. For this reason the majority of critics, from the time of Rosenmller and Justi downwards, have regarded the spuriousness of the prophecy as an established fact. But the evidence which can be adduced in support of the testimony contained in the heading is far too strong for it to be set aside: viz., (1.) the descriptive style as well as the whole stamp of the prophecy, which resembles the undisputed prophecies of Isaiah in a greater variety of points than any passage that can be selected from any other prophet. We will show this briefly, but yet amply, and as far as the nature of an exposition allows, against Knobel and others who maintain the opposite. And (2.) the dependent relation of Zephaniah and Jeremiah - a relation which the generally admitted muse-like character of the former, and the imitative character of the latter, render it impossible to invert. Both prophets show that they are acquainted with this prophecy of Isaiah, as indeed they are with all those prophecies which are set down as spurious. Sthelin, in his work on the Messianic prophecies (Excursus iv), has endeavoured to make out that the derivative passages in question are the original passages; but stat pro ratione voluntas. Now, as the testimony of the heading is sustained by such evidence as this, the one argument adduced on the other side, that the prophecy has no historical footing in the circumstances of Isaiah's times, cannot prove anything at all. No doubt all prophecy rested upon an existing historical basis. But we must not expect to be able to point this out in the case of every single prophecy. In the time of Hezekiah, as Isa 39:1-8 clearly shows (compare Mic 4:10), Isaiah had become spiritually certain of this, that the power by which the final judgment would be inflicted upon Judah would not be Asshur, but Babel, i.e., an empire which would have for its centre that Babylon, which was already the second capital of the Assyrian empire and the seat of kings who, though dependent then, were striving hard for independence; in other words, a Chald:ean empire. Towards the end of his course Isaiah was full of this prophetic thought; and from it he rose higher and higher to the consoling discovery that Jehovah would avenge His people upon Babel, and redeem them from Babel, just as surely as from Asshur. The fact that so far-reaching an insight was granted to him into the counsels of God, was not merely founded on his own personality, but rested chiefly on the position which he occupied in the midst of the first beginnings of the age of great empires. Consequently, according to the law of the creative intensity of all divinely effected beginnings, he surveyed the whole of this long period as a universal prophet outstripped all his successors down to the time of Daniel, and left to succeeding ages not only such prophecies as those we have already read, which had their basis in the history of his own times and the historical fulfilment of which was not sealed up, but such far distant and sealed prophecies as those which immediately follow. For since Isaiah did not appear in public again after the fifteenth year of Hezekiah, the future, as his book clearly shows, was from that time forth his true home. Just as the apostle says of the New Testament believer, that he must separate himself from the world, and walk in heaven, so the Old Testament prophet separated himself from the present of his own nation, and lived and moved in its future alone. Isaiah 13:2 tIs 13::19 "And Babel, the ornament of kingdoms, the proud boast of the Chald:eans, becomes like Elohim's overthrowing judgment upon Sodom and Gomorrah." The ornament of kingdoms (mamlâcoth), because it was the centre of many conquered kingdoms, which now avenged themselves upon it (Isa 13:4); the pride (cf., Isa 28:1), because it was the primitive dwelling-place of the Chald:eans of the lowlands, that ancient cultivated people, who were related to the Chald:ean tribes of the Carduchisan mountains in the north-east of Mesopotamia, though not of the same origin, and of totally different manners (see at Isa 23:13). Their present catastrophe resembled that of Sodom and Gomorrah: the two eths are accusative; mahpēcâh (καταστροφή) is used like de‛âh in Isa 11:9 with a verbal force (τὸ καταστρέψαι, well rendered by the lxx ὄν τρόπον κατέστρεψεν ὁ Θεός. On the arrangement of the words, see Ges. 133, 3). Isaiah 13:20
isa 13:0INTRODUCTION TO ISAIAH 13 This chapter contains a prophecy of the destruction of Babylon, literally understood as a type and exemplar of the destruction of the mystical Babylon, so often spoken of in the book of the Revelation: an account is given of the persons that should be the instruments of it, and of the desolation they should make; which would issue in the utter ruin of that once famous city. The title of the prophecy, and the person that had it, and brought it, are expressed, Isa 13:1 orders are given to the Medes and Persians to prepare for war, Isa 13:2 and are described as the Lord's sanctified ones, his mighty ones, and who rejoiced in his highness, Isa 13:3 by the multitude of them, by the length of the way they came, and the end of their coming, by divine direction, and as the instruments of God's wrath, to destroy the land of the Chald:eans, Isa 13:4 wherefore the inhabitants of it are called to howling, because that destruction from the Lord was at hand, Isa 13:6 the effects of which were fainting, fear, consternation, pain, and sorrow, without the least relief and comfort, Isa 13:7 the causes of which were their sin and iniquity, particularly their arrogance, pride, and haughtiness, Isa 13:11 which destruction is further described by the fewness of men that should be left in the land, Isa 13:12 by the strange revolution made in it, and the confusion it should be in, Isa 13:13 by the fear and flight of men, both of their own and other nations, that should be among them, Isa 13:14 by the slaughter of men and children, the plunder of their houses, and the ravishing of their wives, Isa 13:15 the persons that should be employed as instruments are mentioned by name, and represented as not to be bribed with gold and silver; and as merciless and uncompassionate, that should spare neither young men nor children, Isa 13:17 and the chapter is concluded with a particular account of the destruction of Babylon; which is aggravated, by observing its former glory; by comparing its ruin to the overthrow of Sodom and Gomorrah; by its being no more to be inhabited by men within, nor to have Arabian shepherds pitching their tents without it; and by being the habitation of wild beasts, satyrs, dragons, and doleful creatures, Isa 13:19. Isaiah 13:1
tIs 13::2
Lift ye up a banner upon the high mountain,.... Or "upon the mountain Nishphah"; some high mountain in Media or Persia, proper to set a standard on, or erect a banner for the gathering men together, to enlist themselves as soldiers, and so form an army to march into the land of Chald:ea. Vitringa thinks there may be an allusion to the mountain Zagrius, which divides Media and Persia from Assyria, mentioned by Strabo (x). Or "upon a high mountain"; any high mountain fit for such a purpose; or "against the high mountain", as some (y) read it; meaning Babylon, called a mountain, Jer 51:25 not because of its situation, for it was in a plain; but because of its eminence above other cities and states. The Targum is, "against the city that dwells securely, lift up a sign;'' a token of war, proclaim war against it, that lives at ease, and is in peace; and so the word is used in the Talmudic language, as Kimchi observes; and to this agrees Jarchi's note, "to gather against the mountain that is quiet, and trusts in its tranquillity, lift up a banner to the nations.'' Exalt the voice unto them; the Medes, mentioned by name in Isa 13:17 such as were within call, or were gathered together by the lifting up of the banner; such were to be urged with great vehemency to enlist themselves, and engage in a war against Babylon: shake the hand; beckon with it to them that are afar off, that cannot hear the voice: that they may go into the gates of the nobles; that dwell in the city of Babylon, where they might expect to find rich plunder; though some understand this of the nobles or princes of the Medes and Persians, as Kimchi observes, that should enter through the gates of Babylon into the city; and by others it is interpreted of the soldiers coming to the doors of the leaders or generals of the army, to give in their names, and enlist themselves in their service; which well agrees with what goes before. (x) Geograph. l. 11. p. 359. (y) "contra montem excelsum", Forerius, Sanctius. Isaiah 13:3 tIs 13::4
The noise of a multitude in the mountains, like as of a great people,.... That is, like the noise of a very numerous people; this noise was heard either on the mountains of Media, where they flocked in vast numbers to the standard set; or on the mountains upon the borders of Chald:ea, when the army under Cyrus was marching towards Babylon: a tumultuous noise of the kingdoms of nations gathered together; for Cyrus's army consisted of several kingdoms and nations; for besides the thirty thousand Persians he brought with him into Media, where he was made general of the Medes also, and was sent with the joint forces of both nations against Babylon, the kingdoms of Ararat, Minni, and Ashchenaz, were prepared, gathered together, and called forth against it, Jer 51:27, the Lord of hosts mustereth the host of the battle; or the warlike army: it was the Lord, that has the armies of heaven and earth at his command, who in his providence caused such a numerous army to be formed, directed them where to march, and put them in battle array, and gave them the victory. Isaiah 13:5 tIs 13::5
They come from a far country, from the end of heaven,.... The east, as Kimchi observes; the Targum is, from the ends of the earth; the furthermost parts of it, as Persia and Media were: the former is bounded on the south side by the main ocean; and the latter, part of it by the Caspian sea; and between Babylon and these kingdoms lay the large kingdom of Assyria; so that this army might be truly said to come from a far country: even the Lord, and the weapons of his indignation; the Medes and Persians, who were the instruments of his wrath and vengeance against Babylon; just as Assyria is called the rod of his anger, Isa 10:5 with these he is said to come, because this army was of his gathering, mustering, ordering, and directing, in his providence; the end and design of which was, to destroy the whole land; not the whole world, as the Septuagint render it; but the whole land of Chald:ea, of which Babylon was the metropolis. The Targum is, "to destroy all the wicked of the earth.'' Isaiah 13:6 tIs 13::9
Behold, the day of the Lord cometh,.... Or "is come" (e); said in Isa 13:6 to be at hand, but now it is represented in prophecy as already come: cruel both with wrath and fierce anger; which, whether referred to "the Lord", or to "the day", the sense is the same; the day may be said to be cruel, and full of wrath and fury, because of the severity and fierceness of the Lord's anger, exercised upon the Babylonians in it; and he may be said to be so, not that he really is cruel, or exceeds the bounds of justice, but because he seemed to be so to the objects of his displeasure; as a judge may be thought to be cruel and severe by the malefactor, when he only pronounces and executes a righteous judgment on him; a heap of words are here made use of, to express the greatness and fierceness of divine wrath: to lay the land desolate; the land of the Chald:eans: and he shall destroy the sinners thereof out of it; this shows that what is before said most properly belongs to the Lord, to whom the destruction of Babylon, and the country belonging to it, must be ascribed; and indeed it was such as could not be brought about by human force; the moving cause of which was the sin of the inhabitants, some of whom were notorious sinners, for whose sakes it was destroyed by the Lord, and they in the midst of it, or out of it; see Psa 104:35. (e) "venit", Piscator; "veniens", Montanus. Isaiah 13:10 tIs 13::19
And Babylon, the glory of kingdoms,.... The first and most ancient kingdom, Gen 10:10 and now, at the time of its fall, the largest and most extensive; wherefore of the image Nebuchadnezzar saw in his dream, which was a representation of several kingdoms, this was the head, the head of gold, Dan 2:31 so Babylon is called the "lady of kingdoms", Isa 47:5 the word here used for "glory" is the same with that which is rendered a "roe", Isa 13:14. Babylon was once as a pleasant roe, but now a chased one: the beauty of the Chald:ees excellency; the glory of that nation; what they gloried in, being so famous for pompous buildings, number of inhabitants, riches and wealth, see Dan 4:30. Pliny (n) calls it the head of the Chald:ean nations, and says it obtained great fame in the whole world: shall be as when God overthrew Sodom and Gomorrah; which, though not at once, and by fire from heaven, as that was, yet was of God, and, when completed, was, like that, irrecoverable; which was begun by Cyrus and Darius, and in after times finished; and besides there was a circumstance which made it similar to that; for as the men of Sodom were eating and drinking, when their destruction came upon them, so Belshazzar, and his nobles, were feasting and revelling when the city was taken. The Jews (o) say, that, after Belshazzar was slain, Darius reigned one year, and in his second year the city was overthrown, as God overthrew Sodom and Gomorrah by fire from heaven; but without any foundation; for certain it is that Babylon was in being many years after this, and continued to the time of Alexander the great. (n) Nat. Hist. l. 6. c. 26. (o) Jarchi & Kimchi ex Seder Olam Rabba, c. 28. Isaiah 13:20
tIs 13::18
Bows - Under which are comprehended, other weapons of war. Dash - Or, shalt pierce the young men through, as the Chald:ee, renders it. Isaiah 13:19 tIs 13::19
Glory - Which once was the most noble of all the kingdoms. Beauty - The beautiful seat of the Chald:ean monarchy shall be totally and irrecoverably destroyed. Isaiah 13:20
tIs 13::19 The great havoc and destruction which it was foretold should be made by the Medes and Persians in Babylon here end in the final destruction of it. 1. It is allowed that Babylon was a noble city. It was the glory of kingdoms and the beauty of the Chald:ees' excellency; it was that head of gold (Dan 2:37, Dan 2:38); it was called the lady of kingdoms (Isa 47:5), the praise of the whole earth (Jer 51:41), like a pleasant roe (so the word signifies); but it shall be as a chased roe, Isa 13:14. The Chald:eans gloried in the beauty and wealth of this their metropolis. 2. It is foretold that it should be wholly destroyed, like Sodom and Gomorrah; not so miraculously, nor so suddenly, but as effectually, though gradually; and the destruction should come upon them as that upon Sodom, when they were secure, eating and drinking, Luk 17:28, Luk 17:29. Babylon was taken when Belshazzar was in his revels; and, though Cyrus and Darius did not demolish it, yet by degrees it wasted away and in process of time it went all to ruin. It is foretold here (Isa 13:20) that it shall never be inhabited; in Adrian's time nothing remained but the wall. And whereas it is prophesied concerning Nineveh, that great city, that when it should be deserted and left desolate yet flocks should lie down in the midst of it, it is here said concerning Babylon that the Arabians, who were shepherds, should not make their folds there; the country about should be so barren that there would be no grazing there; no, not for sheep. Nay, it shall be the receptacle of wild beasts, that affect solitude; the houses of Babylon, where the sons and daughters of pleasure used to rendezvous, shall be full of doleful creatures, owls and satyrs, that are themselves frightened thither, as to a place proper for them, and by whom all others are frightened thence. Historians say that this was fulfilled in the letter. Benjamin Bar-Jona, in his Itinerary, speaking of Babel, has these words: "This is that Babel which was of old thirty miles in breadth; it is now laid waste. There are yet to be seen the ruins of a palace of Nebuchadnezzar, but the sons of men dare not enter in, for fear of serpents and scorpions, which possess the place." Let none be proud of their pompous palaces, for they know not but they may become worse than cottages; nor let any think that their houses shall endure for ever (Psa 49:11), when perhaps nothing may remain but the ruins and reproaches of them. 3. It is intimated that this destruction should come shortly (Isa 13:22): Her time is near to come. This prophecy of the destruction of Babylon was intended for the support and comfort of the people of God when they were captives there and grievously oppressed; and the accomplishment of the prophecy was nearly 200 years after the time when it was delivered; yet it followed soon after the time for which it was calculated. When the people of Israel were groaning under the heavy yoke of Babylonish tyranny, sitting down in tears by the rivers of Babylon and upbraided with the songs of Zion, when their insolent oppressors were most haughty and arrogant (Isa 13:11), then let them know, for their comfort, that Babylon's time, her day to fall, is near to come, and the days of her prosperity shall not be prolonged, as they have been. When God begins with her he will make an end. Thus it is said of the destruction of the New Testament Babylon, whereof the former was a type, In one hour has her judgment come. Next: Isaiah Chapter 14
tIs 13::19
glory of kingdoms-- (Isa 14:4; Isa 47:5; Jer 51:41). beauty of . . . excellency--Hebrew, "the glory of the pride" of the Chald:ees; it was their glory and boast. as . . . Gomorrah--as utterly (Jer 49:18; Jer 50:40; Amo 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.
Isaiah 13:20