Isaiah receives a prophecy against Babylon that he sees in a vision. The prophecy is introduced with the term "burden" which various scholars interpret as meaning an oracle, message, or heavy pronouncement from God. Babylon represents the spirit of worldly forces that resist God. Isaiah clearly sees this future prophecy, not with physical eyes but with spiritual insight, and it is credited fully to him though the destruction of Babylon he foresees does not occur for over 200 years.

1. ISAIAH 13 COMMENTARY
EDITED BY GLENN PEASE
A Prophecy Against Babylon
13 A prophecy against Babylon that Isaiah son of
Amoz saw:
1.BARNES, “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 ᆑρασις Horasis - ‘Vision.’ The Chaldee,
‘The burden of the cup of malediction which draws near to Babylon.’ The Hebrew word ‫משׂא‬
mas's'a', from ‫נשׂא‬ nas'a', 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 2Ch_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 2Ki_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; Zec_1:1; Zec_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.

2. 2. CLARKE, “The burden of Babylon - The prophecy that foretells its destruction by the
Medes and Persians: see the preceding observations.
3. GILL, “The burden of Babylon,.... That is, a prophecy concerning Babylon, as the word is
rendered, Pro_31:1. The Septuagint and Arabic versions translate it "the vision"; it signifies a
taking up (w) a speech against it, and pronouncing a heavy sentence on it, such an one as should
sink it into utter destruction; which will be the case of mystical Babylon, when it shall be as a
millstone cast into the sea, never to be brought up again, Rev_18:21. The Targum is,
"the burden of the cup of cursing to give Babylon to drink:''
after some prophecies concerning the Messiah and his kingdom, and the church's song of praise
for salvation by him, others are delivered out concerning the enemies of the people of God, and
their destruction, and begin with Babylon the chief of these enemies, and into whose hands the
people of Israel would be delivered for a while; wherefore this prophecy is given forth, in order
to lay a foundation for comfort and relief, when that should be their case; by which it would
appear that they should have deliverance from them by the same hand that should overthrow
them:
which Isaiah the son of Amoz did see: by a spirit of prophecy; for this he saw not with his
bodily eyes, though it was as clear and certain to him as if he had. The Targum is,
"which Isaiah the son of Amoz prophesied.''
4. HENRY, “The general title of this book was, The vision of Isaiah the son of Amoz, Isa_1:1.
Here we have that which Isaiah saw, which was represented to his mind as clearly and fully as if
he had seen it with his bodily eyes; but the particular inscription of this sermon is the burden of
Babylon. 1. It is a burden, a lesson they were to learn (so some understand it), but they would be
loth to learn it, and it would be a burden to their memories, or a load which should lie heavily
upon them and under which they should sink. Those that will not make the word of God their
rest (Isa_28:12; Jer_6:16) shall find it made a burden to them. 2. It is the burden of Babylon or
Babel, which at this time was a dependent upon the Assyrian monarchy (the metropolis of which
was Nineveh), but soon after revolted from it and became a monarchy of itself, and a very potent
one, in Nebuchadnezzar. This prophet afterwards foretold the captivity of the Jews in Babylon,
Isa_39:6. Here he foretels the reprisals God would make upon Babylon for the wrongs done to
his people. In these verses a summons is given to those powerful and warlike nations whom God
would make us of as the instruments of his wrath for the destruction of Babylon: he afterwards

3. names them (Isa_13:17) the Medes, who, in conjunction with the Persians, under the command
of Darius and Cyrus, were the ruin of the Babylonian monarchy.
5. JAMISON, “Isa_13:1-22. The thirteenth through twenty-third chapters contain
prophecies as to foreign nations. The thirteenth, fourteenth, and twenty-seventh chapters
contain prophecies 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.
burden — weighty or mournful prophecy [Grotius]. Otherwise, simply, the prophetical
declaration, from a Hebrew root to put forth with the voice anything, as in Num_23:7
[Maurer].
of Babylon — concerning Babylon.
6. K&D, “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.
Massah (from ‫א‬ ָ‫ס‬ָ‫,)נ‬ efferre, then effari, Exo_20:7) signifies, as we may see from 2Ki_9:25,
effatum, the verdict or oracle, more especially the verdict of God, and generally, perhaps always,
the judicial sentence of God,
(Note: In Zec_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 Chaldean 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 Rosenmüller 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

4. 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. Stähelin, 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 Chaldean 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.
7. BI, “The prophet’s burden
Whenever we find the word “burden” in this association it means oracle, a speech of doom; it is
never connected with blessing, hope, enlarged opportunity, or expanded liberty; it always means
that judgment is swiftly coming, and may at any moment burst upon the thing that is doomed.
(J. Parker, D. D.)
The power to see
“Which Isaiah did see.” How did he see it? The word “see” needs to be defined every day. Blind
men may see. We do not see with the eyes only, else truly we should see very little; the whole
body becomes an eye when it is fun of light, and they who are holiest see farthest. “Blessed are
the pure in heart: for they shall see God.” Men see morally, intellectually, sympathetically, as
well as visually. How could Isaiah see this burden of Babylon when it did not fall upon the proud
city for two centuries! Is there, then, no annihilation of time and space? Are we the mean
prisoners we thought ourselves to be is it so, that we are caged round by invisible iron, and

5. sealed down by some oppressive power, or blinded by some arbitrary or cruel shadow? We
might see more if we looked in the right direction; we might be masters of the centuries if we
lived with God. Isaiah is never weary of saying that he “saw” what he affirms. He does not
describe it as having been seen by some other man; having written his record he signs it, or
having begun to deliver his prophecy he writes it as a man writes his will; he begins by asserting
that it is his testament, his own very witness, for he was there, saw it, and he accepts the
responsibility of every declaration. (J. Parker, D. D.)
“Babylon” stands for the spirit of the world
In the New Testament, Babylon, more than any other city, stood for the personification of the
forces of the world against God. In the history of Israel Babylon was the scourge of God to them.
They were as grain under the teeth of the threshing machine. In the Captivity the Jews felt the
weight of Babylon’s cruelty, so that in the prophetic literature of the Exile, Babylon became the
type of oppression and of the insolence of material force. Thought is carried back to primitive
times in the Book of Genesis, in which Babylon is pictured in the vain and arrogant attempt to
rival God: “Go to, let us build us a city, and tower whose top may reach unto heaven; and let us
make us a name, lest we be scattered abroad upon the face of the whole earth.” So deeply had
the experience of Babylon’s cruelty entered into the heart of Israel that even in the New
Testament, St. John, in the Book of Revelation, uses the word “Babylon” to describe the material
power of Rome. He could not get a better word than just the old word “Babylon” to represent the
overwhelming force of the great Roman Empire, with its legions of soldiers, with its policy which
made the whole world a network of nerves running back to their sensitive centre in the haughty
city on the Tiber. St. John saw past the glitter and the conquest, and recognised in pagan Rome
the mighty Babylon which lifts her impious head against God. To him she was the “scarlet
woman”; he heard, her say in the pride of her heart, as the prophet had heard Babylon say, “I sit
a queen and am no widow, and shall see no sorrow.” Thus the very name “Babylon” came to take
on the religious signification of the spirit of the world; it stood for the dead weight of the
material which resists the spirit. (Hugh Black, M. A.)
The doom of Babylon
Here the prophet pronounces doom upon the bloated empire which seemed to stand so secure,
and notes the evidence of weakness in spite of apparent prosperity and careless trust in material
resources. Disregard of human rights, lusts, and selfishness and pride of life, and the impious
atheism which disregarded all this he declared would all exact their inevitable price. Cruelty and
oppression would react upon the tyrant after their usual historic fashion. The huge
accumulations on which they rested would only attract the foe, would weaken her hands in her
hour of trial, and make her, in spite of her wealth, an easy prey to the spoiler. To Babylon would
come a time when she would have more money than men. It is a picture of absolute ruin which
the prophet gives, when the great city would be depopulated (Isa_13:12). (Hugh Black, M. A.)
The Babylonian spirit
The Babylonian spirit has not left the world, and every great civilisation (for it is not confined to
one) is menaced in the same way by the temptation of forgetfulness of God, cruelty of sheer
force, insolence of pride, and the empty trust of wealth. Our foes are the old foes with a new face
on them. (Hugh Black, M. A.)

6. 8. CALVIN, “1. The burden of Babylon From this chapter down to the twenty-fourth, the Prophet
foretells what dreadful and shocking calamities awaited the Gentiles and those countries which were best
known to the Jews, either on account of their being contiguous to them, or on account of the transactions
of commerce and alliances; and he does so not without weighty reasons. When various changes are
taking place, some think that God sports with the affairs of men, and others, that everything is directed by
the blind violence of fortune, as profane history sufficiently testifies; very few are aware that these things
are appointed and regulated by the purpose of God. There is nothing of which it is more difficult to
convince men than that the providence of God governs this world. Many indeed acknowledge it in words,
but very few have it actually engraven on their heart. We tremble and shudder at the very smallest
change, and we inquire into the causes, as if it depended on the decision of men. What then shall be
done, when the whole world is thrown into commotion, and the face of affairs is so completely changed in
various places, that it appears as if everything were going to ruin?
It was therefore highly useful that Isaiah and other prophets should discourse about calamities of this
nature, that all might understand that those calamities did not take place but by the secret and wonderful
purpose of God. If they had uttered no prediction on those subjects, such a disordered state of affairs
might have shaken and disturbed the minds of the godly; but when they knew long beforehand that this
would happen, they had in the event itself a mirror of the providence of God. When Babylon was taken,
which they had previously learned from the mouth of the Prophet, their own experience taught them that
the prediction had not been made in vain, or without solid grounds.
But there was also another reason why the Lord commanded that the destruction of Babylon and other
nations should be foretold. These predictions were of no advantage to Babylon or the other nations, and
these writings did not reach them; but by this consolation he intended to alleviate the grief of the godly,
that they might not be discouraged, as if their condition were worse than that of the Gentiles; which they
would have had good reason to conclude, if they had seen them unpunished escape the hand of God. If
the monarchy of Babylon had remained unshaken, the Jews would not only have thought that it was in
vain for them to worship God, and that his covenant which he had made with Abraham had not been
fulfilled, since it fared better with strangers and wicked men than with the elect people; but a worse
suspicion might have crept into their minds, that God showed favor to accursed robbers, who gave
themselves up to deeds of dishonesty and violence, and despised all law both human and divine. Indeed,
they might soon have come to think that God did not care for his people, or could not assist them, or that

7. everything was directed by the blind violence of fortune. Accordingly, that they might not faint or be
thrown into despair, the Prophet meets them with the consoling influence of this prediction, showing that
the Babylonians also will be punished.
Besides, the comparison taught them how severe was the punishment that awaited them, which they had
knowingly and willingly brought upon themselves. For if God pronounces such dreadful threatenings
against the unbelieving and irreligious Gentiles, who wandered in darkness, how much greater will be his
rigour and severity against a rebellious people who have intentionally sinned against him!
The servant who knoweth his master’ will, and doeth it not, is justly beaten with many stripes.
(Luk_12:47.)
Thus when God threatened such dreadful punishment against the blind Gentiles, the Jews, who had been
instructed in the law, might behold as in a mirror what they had deserved.
But the chief design which Isaiah had in view in these predictions was, to point out to the Jews how dear
and valuable their salvation was in the sight of God, when they saw that he undertook their cause and
revenged the injuries which had been done to them. He spoke first of the desolation and ruin that would
befall the kingdom of Judah and of Israel, because judgment must begin at the house of God. (1Pe_4:17.)
God takes a peculiar care of his own people, and gives his chief attention to them. Whenever therefore
we read these predictions, let us learn to apply them to our use. The Lord does not indeed, at the present
day, foretell the precise nature of those events which shall befall kingdoms and nations; but yet the
government of the world, which he undertook, is not abandoned by him. Whenever therefore we behold
the destruction of cities, the calamities of nations, and the overturning of kingdoms, let us call those
predictions to remembrance, that we may be humbled under God’ chastisements, may learn to gather
wisdom from the affliction of others, and may pray for an alleviation of our own grief.
The burden. As to the word burden, which frequently occurs, I shall state briefly in what sense it ought to
be understood. It was generally employed by the prophets of God, whenever they threatened any
afflictive event, in order to inform the people that no afflictive event happened which the Lord himself did
not lay as a burden on men’ shoulders. The wickedness and obstinacy of the people having constrained
the prophets to preach incessantly about God’ chastisements, the consequence was, that as a matter of
ordinary jesting they called all the prophecies by the name of a burden; as is evident from Jer_23:36,
where the Lord kindles into fierce indignation, because they not only spoke of his word contemptuously,
but also held it up to dislike. This word makes known to the godly, that the Lord appoints all calamities
and afflictions, that every one may suffer the punishment of his own sin.

8. Which Isaiah, the son of Amoz, saw. He expressly states that what he is about to utter was revealed to
him by a heavenly vision, that the weight which is thus given to it may render it victorious over all the
judgments pronounced by the flesh. It was difficult to believe that a monarchy so flourishing, and so
prodigiously rich, could be overturned in any way. Their eyes being dazzled by beholding such vast
power, the Prophet draws away their attention from it to believe the heavenly revelation, that they may
expect by faith the judgment of God which they could not comprehend by the unaided exercise of their
own minds.
9. PULPIT, “THE BURDEN OF BABYLON. The series of prophecies which commences with this chapter
and continues to the close of Isa_23:1-18; is connected together by the word massa, burden. It has been
argued that the term "burden" is an incorrect translation of massa, as used by Isaiah and later prophets
(Nah_1:1; Hab_1:1;Zec_9:1; Zec_12:1; Mal_1:1); and that "utterance," or "prophecy," would be more
suitable (comp. Pro_30:1; Pro_31:1, where massa is thus rendered in the Authorized Version). But the
facts remain that massa means a "burden" in the ordinary sense, and that the prophecies to which it is
prefixed are generally (in Isaiah always) of a denunciatory character. The translation may therefore be
allowed to stand—at any rate in the present chapter.
It is remarkable that Babylon heads the list of the Church's enemies in the present catalogue. Dr. Kay
supposes the term "Babel" to be equivalent to "Asshur-Babel," and to designate "the Assyro-Babylonian
Empire." He thinks that "Babel" heads the list on account of Assyria's position, under Tiglath-Pileser and
Shalmaneser, in the van of Israel's adversaries. But neither Isaiah nor any other sacred writer knows of
an Assyro-Babylonian kingdom or empire. Assyria and Babylonia are distinct kingdoms in Genesis
(Gen_10:8-12), in 2 Kings (18-20.), in 2 Chronicles (2Ch_20:12.), in Isaiah (36-39.) and in Ezekiel (23; 30;
31.). They had been at war almost continuously for above seven centuries before the time of Isaiah.
Assyria had, on the whole, proved the stronger of the two, and had from time to time for a longer or a
shorter period held Babylonia in subjection. But the two countries were never more one than Russia and
Poland, and, until Tiglath-Pileser assumed the crown of Babylon in 729 B.C; they bad always been under
separate monarchs. Individually, I can only account for the high position here given to Babylon by the
prophet, on the supposition that it was thus early revealed to him that Babylonia was the great enemy to
be feared—the ultimate destroyer of Judah and Jerusalem, the power that would carry the Jewish people
into captivity.
Isa_13:1
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.
10. EBC, “PROPHECIES NOT RELATING TO ISAIAH’S TIME
In the first thirty-nine chapters of the Book of Isaiah-the half which refers to the prophet’s own
career and the politics contemporary with that - we find four or five prophecies containing no
reference to Isaiah himself nor to any Jewish king under whom he laboured, and painting both
Israel and the foreign world in quite a different state from that in which they lay during his
lifetime. These prophecies are chapter 13, an Oracle announcing the Fall of Babylon, with its
appendix, Isa_14:1-23, the Promise of Israel’s Deliverance and an Ode upon the Fall of the
Babylonian Tyrant; chapters 24-27, a series of Visions of the breaking up of the universe, of

9. restoration from exile, and even of resurrection from the dead; chapter 34, the Vengeance of the
Lord upon Edom; and chapter 35, a Song of Return from Exile.
In these prophecies Assyria is no longer the dominant world-force, nor Jerusalem the inviolate
fortress of God and His people. If Assyria or Egypt is mentioned, it is but as one of the three
classical enemies of Israel; and Babylon is represented as the head and front of the hostile world.
The Jews are no longer in political freedom and possession of their own land; they are either in
exile or just returned from it to a depopulated country. With these altered circumstances come
another temper and new doctrine. The horizon is different, and the hopes that flush in dawn
upon it are not quite the same as those which we have contemplated with Isaiah in his
immediate future. It is no longer the repulse of the heathen invader; the inviolateness of the
sacred city; the recovery of the people from the shock of attack, and of the land from the
trampling of armies. But it is the people in exile, the overthrow of the tyrant in his own home,
the opening of prison doors, the laying down of a highway through the wilderness, the triumph
of return, and the resumption of worship. There is, besides, a promise of the resurrection, which
we have not found in the prophecies we have considered.
With such differences, it is not wonderful that many have denied the authorship of these few
prophecies to Isaiah. This is a question that can be looked at calmly. It touches no dogma of the
Christian faith. Especially it does not involve the other question, so often-and, we venture to say,
so unjustly-started on this point, Could not the Spirit of God have inspired Isaiah to foresee all
that the prophecies in question foretell, even though he lived more than a century before the
people were in circumstances to understand them? Certainly, God is almighty. The question is
not, Could He have done this? but one somewhat different: Did He do it? and to this an answer
can be had only from the prophecies themselves. If these mark the Babylonian hostility or
captivity as already upon Israel, this is a testimony of Scripture itself, which we cannot overlook,
and beside which even unquestionable traces of similarity to Isaiah’s style or the fact that these
oracles are bound up with Isaiah’s own undoubted prophecies have little weight. "Facts" of style
will be regarded with suspicion by any one who knows how they are employed by both sides in
such a question as this; while the certainty that the Book of Isaiah was put into its present form
subsequently to his life will permit of, -and the evident purpose of Scripture to secure moral
impressiveness rather than historical consecutiveness will account for, -later oracles being
bound up with unquestioned utterances of Isaiah.
Only one of the prophecies in question confirms the tradition that it is by Isaiah, viz., chapter 13,
which bears the title "Oracle of Babylon which Isaiah, son of Amoz, did see"; but titles are
themselves so much the report of tradition, being of a later date than the rest of the text, that it
is best to argue the question apart from them.
On the other hand, Isaiah’s authorship of these prophecies, or at least the possibility of his
having written them, is usually defended by appealing to his promise of return from exile in
chapter 11 and his threat of a Babylonish captivity in chapter 39. This is an argument that has
not been fairly met by those who deny the Isaianic authorship of chapters 13-14, 23, 24-28, and
35. It is a strong argument, for while, as we have seen, there are good grounds for believing
Isaiah to have been likely to make such a prediction of a Babylonish captivity as is attributed to
him in Isa_39:6, almost all the critics agree in leaving chapter 11 to him. But if chapter 11 is
Isaiah’s, then he undoubtedly spoke of an exile much more extensive than had taken place by his
own day. Nevertheless, even this ability in 11 to foretell an exile so vast does not account for
passages in 13-14:23, 24-27, which represent the Exile either as present or as actually over. No
one who reads these chapters without prejudice can fail to feel the force of such passages in
leading him to decide for an exilic or post-exilic authorship.
Another argument against attributing these prophecies to Isaiah is that their visions of the last
things, representing as they do a judgment on the whole world, and even the destruction of the

10. whole material universe, are incompatible with Isaiah’s loftiest and final hope of an inviolate
Zion at last relieved and secure, of a land freed from invasion and wondrously fertile, with all the
converted world, Assyria and Egypt, gathered round it as a centre. This question, however, is
seriously complicated by the fact that in his youth Isaiah did undoubtedly prophesy a shaking of
the whole world and the destruction of its inhabitants, and by the probability that his old age
survived into a period whose abounding sin would again make natural such wholesale
predictions of judgment as we find in chapter 24.
Still, let the question of the eschatology be as obscure as we have shown, there remains this clear
issue. In some chapters of the Book of Isaiah, which, from our knowledge of the circumstances
of his times, we know must have been published while he was alive, we learn that the Jewish
people has never left its land, nor lost its independence under Jehovah’s anointed, and that the
inviolateness of Zion and the retreat of the Assyrian invaders of Judah, without effecting the
captivity of the Jews, are absolutely essential to the endurance of God’s kingdom on earth. In
other chapters we find that the Jews have left their land, have been long in exile (or from other
passages have just returned), and that the religious essential is no more the independence of the
Jewish State under a theocratic king, but only the resumption of the Temple worship. Is it
possible for one man to have written both these sets of chapters? Is it possible for one age to.
have produced them? That is the whole question.
Isaiah 13:1-14:23
BABYLON AND LUCIFER
DATE UNCERTAIN
THIS double oracle is against the City (Isa_13:2-22; Isa_14:1-2) and the Tyrant (Isa_14:3-23) of
Babylon.
I. THE WICKED CITY
(Isa_13:2-22; Isa_14:1-23)
The first part is a series of hurried and vanishing scenes-glimpses of ruin and deliverance caught
through the smoke and turmoil of a Divine war. The drama opens with the erection of a
gathering "standard upon a bare mountain" (Isa_13:2). He who gives the order explains it
(Isa_13:3), but is immediately interrupted by "Hark! a tumult on the mountains, like a great
people. Hark! the surge of the kingdoms of nations gathering together. Jehovah of hosts is
mustering the host of war." It is "the day of Jehovah" that is "near," the day of His war and of
His judgment upon the world.
This Old Testament expression, "the day of the Lord," starts so many ideas that it is difficult to
seize any one of them and say this is just what is meant. For "day" with a possessive pronoun
suggests what has been appointed beforehand, or what must come round in its turn; means also
opportunity and triumph, and also swift performance after long delay. All these thoughts are
excited when we couple "a day" with any person’s name. And therefore, as with every dawn some
one awakes saying, This is my day; as with every dawn comes some one’s chance, some soul gets
its wish, some will shows what it can do, some passion or principle issues into fact: so God also
shall have His day, on which His justice and power shall find their full scope and triumph.
Suddenly and simply, like any dawn that takes its turn on the round of time, the great decision
and victory of Divine justice shall at last break out of the long delay of ages. "Howl ye, for the day
of Jehovah is near; as destruction from the Destructive does it come." Very savage and quite
universal is its punishment. "Every human heart melteth." Countless faces, white with terror,

11. light up its darkness like flames. Sinners are "to be exterminated out of the earth; the world is to
be punished for its iniquity." Heaven, the stars, sun and moon aid the horror and the darkness,
heaven shivering above, the earth quaking beneath; and between, the peoples like shepherd-less
sheep drive to and fro through awful carnage.
From Isa_13:17 the mist lifts a little. The vague turmoil clears up into a siege of Babylon by the
Medians, and then settles down into Babylon’s ruin and abandonment to wild beasts. Finally
(Isa_14:1) comes the religious reason for so much convulsion: "For Jehovah will have
compassion upon Jacob, and choose again Israel, and settle them upon their own ground; and
the foreign sojourner shall join himself to them, and they shall associate themselves to the house
of Jacob."
This prophecy evidently came to a people already in captivity-a very different circumstance of
the Church of God from that in which we have seen her under Isaiah. But upon this new stage it
is still the same old conquest. Assyria has fallen, but Babylon has taken her place. The old spirit
of cruelty and covetousness has entered a new body; the only change is that it has become
wealth and luxury instead of brute force and military glory. It is still selfshness and pride and
atheism. At this, our first introduction to Babylon, it might have been proper to explain why
throughout the Bible from Genesis to Revelation this one city should remain in fact or symbol
the enemy of God and the stronghold of darkness. But we postpone what may be said of her
singular reputation, till we come to the second part of the Book of Isaiah where Babylon plays a
larger and more distinct role. Here her destruction is simply the most striking episode of the
Divine judgment upon the whole earth. Babylon represents civilisation; she is the brow of the
world’s pride and enmity to God. One distinctively Babylonian characteristic, however, must not
be passed over. With a ring of irony in his voice, the prophet declares, "Behold, I stir up the
Medes against thee, who regard not silver and take no pleasure in gold." The worst terror that
can assail us is the terror of forces, whose character we cannot fathom, who will not stop to
parley, who do not understand our language nor our bribes. It was such a power with which the
resourceful and luxurious Babylon was threatened. With money the Babylonians did all they
wished to do, and believed everything else to be possible. They had subsidised kings, bought
over enemies, seduced the peoples of the earth. The foe whom God now sent them was
impervious to this influence. From their pure highlands came down upon corrupt civilisation a
simple people, whose banner was a leathern apron, whose goal was not booty nor ease but
power and mastery, who came not to rob but to displace.
The lessons of the passage are two: that the people of God are something distinct from
civilisation, though this be universal and absorbent as a very Babylon; and that the resources of
civilisation are not even in material strength the highest in the universe, but God has in His
armoury weapons heedless of men’s cunning, and in His armies agents impervious to men’s
bribes. Every civilisation needs to be told, according to its temper, one of these two things. Is it
hypocritical? Then it needs to be told that civilisation is not one with the people of God. Is it
arrogant? Then it needs to be told that the resources of civilisation are not the strongest forces in
God’s universe. Man talks of the triumph of mind over matter, of the power of culture, of the
elasticity of civilisation; but God has natural forces, to which all these are as the worm beneath
the hoof of the horse: and if moral need arise, He will call His brute forces into requisition.
"Howl ye, for the day of Jehovah is near; as destruction from the Destructive does it come."
There may be periods in man’s history when, in opposition to man’s unholy art and godless
civilisation, God can reveal Himself only as destruction.
II. THE TYRANT
(Isa_14:3-23)

12. To the prophecy of the overthrow of Babylon there is annexed, in order to be sung by Israel in
the hour of her deliverance, a satiric ode or taunt-song (Hebrews mashal, Eng. ver. parable)
upon the King of Babylon. A translation of this spirited poem in the form of its verse (in which, it
is to be regretted, it has not been rendered by the English revisers) will be more instructive than
a full commentary. But the following remarks of introduction are necessary. The word mashal,
by which this ode is entitled, means comparison, similitude, or parable, and was applicable to
every sentence composed of at least two members that compared or contrasted their subjects. As
the great bulk of Hebrew poetry is sententious, and largely depends for rhythm upon its
parallelism, mashal received a general application; and while another term - shir- more
properly denotes lyric poetry, mashal is applied to rhythmical passages in the Old Testament of
almost all tempers: to mere predictions, proverbs, orations, satires or taunt-songs, as here, and
to didactic pieces. The parallelism of the verses in our ode is too evident to need an index. But
the parallel verses are next grouped into strophes. In Hebrew poetry this division is frequently
effected by the use of a refrain. In our ode there is no refrain, but the strophes are easily
distinguished by difference of subject-matter. Hebrew poetry does not employ rhyme, but makes
use of assonance, and to a much less extent of alliteration-a form which is more frequent in
Hebrew prose. In our ode there is not much either of assonance or alliteration. But, on the other
hand, the ode has but to be read to break into a certain rough and swinging rhythm. This is
produced by long verses rising alternate with short ones falling. Hebrew verse at no time relied
for a metrical effect upon the modern device of an equal or proportionate number of syllables.
The longer verses of this ode are sometimes too short, the shorter too long, variations to which a
rude chant could readily adapt itself. But the alternation of long and short is sustained
throughout, except for a break at Isa_14:10 by the introduction of the formula, "And they
answered and said," which evidently ought to stand for a long and a short verse if the number of
double verses in the second strophe is to be the same as it is-seven-in the first and in the third.
The scene of the poem, the underworld and abode of the shades of the dead, is one on which
some of the most splendid imagination and music of humanity has been expended. But we must
not be disappointed if we do net here find the rich detail and glowing fancy of Virgil’s or of
Dante’s vision. This simple and even rude piece of metre, liker ballad than epic, ought to excite
our wonder not so much for what it has failed to imagine as for what, being at its disposal, it has
resolutely stinted itself in employing. For it is evident that the author of these lines had within
his reach the rich, fantastic materials of Semitic mythology, which are familiar to us in the
Babylonian remains. With an austerity, that must strike every one who is acquainted with these,
he uses only so much of them as to enable him to render with dramatic force his simple theme-
the vanity of human arrogance.
For this purpose he employs the idea of the underworld which was prevalent among the
northern Semitic peoples. Sheol-the gaping or craving place-which we shall have occasion to
describe in detail when we come to speak of belief in the resurrection, is the state after death
that craves and swallows all living. There dwell the shades of men amid some unsubstantial
reflection of their earthly state (Isa_14:9), and with consciousness and passion only sufficient to
greet the arrival of the newcomer and express satiric wonder at his fall (Isa_14:9). With the
arrogance of the Babylonian kings, this tyrant thought to scale the heavens to set his throne in
the "mount of assembly" of the immortals, "to match the Most High." But his fate is the fate of
all mortals-to go down to the weakness and emptiness of Sheol. Here, let us carefully observe,
there is no trace of a judgment for reward or punishment. The new victim of death simply passes
to his place among his equals. There was enough of contrast between the arrogance of a tyrant
claiming Divinity and his fall into the common receptacle of mortality to point the prophet’s
moral without the addition of infernal torment. Do we wish to know the actual punishment of
his pride and cruelty? It is visible above ground (strophe 4); not with his spirit, but with his

13. corpse; not with himself, but with his wretched family. His corpse is unburied, his family
exterminated; his name disappears from the earth.
Thus, by the help of only a few fragments from the popular mythology, the sacred satirist
achieves his purpose. His severe monotheism is remarkable in its contrast to Babylonian poems
upon similar subjects. He will know none of the gods of the underworld. In place of the great
goddess, whom a Babylonian would certainly have seen presiding, with her minions, over the
shades, he personifies-it is a frequent figure of Hebrew poetry-the abyss itself. "Sheol
shuddereth at thee." It is the same when he speaks (Isa_14:13) of the deep’s great opposite, that
"mount of assembly" of the gods, which the northern Semites believed to soar to a silver sky "in
the recesses of the north" (Isa_14:14), "upon the great range which in that direction" bounded
the Babylonian plain. This Hebrew knows of no gods there but One, whose are the stars, who is
the Most High. Man’s arrogance and cruelty are attempts upon His majesty. He inevitably
overwhelms them. Death is their penalty: blood and squalor on earth, the concourse of
shuddering ghosts below.
The kings of the earth set themselves
And the rulers take counsel together,
Against the Lord and against His Anointed.
He that sitteth in the heavens shall laugh;
The Lord shall have them in derision.
He who has heard that laughter sees no comedy in aught else. This is the one unfailing subject of
Hebrew satire, and it forms the irony and the rigour of the following ode.
The only other remarks necessary are these. In Isa_14:9 the Authorised Version has not
attempted to reproduce the humour of the original satire, which styles them that were chief men
on earth "chief-goats" of the herd, bellwethers. The phrase "they that go down to the stones of
the pit" should be transferred from Isa_14:19 to Isa_14:20.
And thou shalt lift up this proverb upon the king of Babylon, and shalt say, -
I.
Ah! stilled is the tyrant,
And stilled is the fury!
Broke hath Jehovah the rod of the wicked,
Sceptre of despots:
Stroke of (the) peoples with passion,
Stroke unremitting,
Treading in wrath (the) nations,
Trampling unceasing.
Quiet, at rest. is the whole earth,
They break into singing;
Even the pines are jubilant for thee,
Lebanon’s cedars!
"Since thou liest low, cometh not up

14. Feller against us."
II.
Sheol from under shuddereth at thee
To meet thine arrival,
Stirring up for thee the shades,
All great-goats of earth!
Lifteth erect from their thrones
All kings of peoples.
10. All of them answer and say to thee, -
"Thou, too, made flaccid like us,
To us hast been levelled!
Hurled to Sheol is the pride of thee,
Clang of the harps of thee;
Under thee strewn are (the) maggots
Thy coverlet worms."
III.
How art thou fallen from heaven
Daystar, sun of the dawn
(How) art thou hewn down to earth,
Hurtler at nations.
And thou, thou didst say in thine heart,
"The heavens will I scale,
Far up to the stars of God
Lift high my throne,
And sit on the mount of assembly,
Far back of the north,
I will climb on the heights of (the) cloud,
I will match the Most High!"
Ah I to Sheol thou art hurled,
Far back of the pit!
IV.
Who see thee at thee are gazing;
Upon thee they muse: I
s this the man that staggered the earth,
Shaker of kingdoms?

15. Setting the world like the desert,
Its cities he tore down:
Its prisoners he loosed not
(Each of them) homeward.
All kings of people, yes all,
Are lying in their state;
But thou! thou art flung from thy grave,
Like a stick that is loathsome.
Beshrouded with slain, the pierced of the sword,
Like a corpse that is trampled.
They that go down to the stones of a crypt,
Shalt not be with them in burial.
For thy land thou hast ruined,
Thy people hast slaughtered.
Shall not be mentioned for aye
Seed of the wicked!
Set for his children a shambles,
For guilt of their fathers!
They shall not rise, nor inherit (the) earth,
Nor fill the face of the world with cities.
V.
But I will arise upon them,
Sayeth Jehovah of hosts;
And I will cut off from Babel
Record and remnant,
And scion and seed,
Saith Jehovah:
Yea, I will make it the bittern’s heritage,
Marshes of water!
And I will sweep it with sweeps of destruction.
Sayeth Jehovah of hosts.

16. 2
Raise a banner on a bare hilltop,
shout to them;
beckon to them
to enter the gates of the nobles.
1.BARNES, “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
Chaldee 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 qol) 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
ne
dı ybı ym) 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; 1Sa_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 Chaldee 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.

17. 2. CLARKE, “Exalt the voice - The word ‫להם‬ lahem, “to them,” which is of no use, and
rather weakens the sentence, is omitted by an ancient MS., and the Vulgate.
3. GILL, “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 Chaldea. 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.
4. HENRY, “The place doomed to destruction is Babylon; it is here called the gates of the
nobles (Isa_13:2), because of the abundance of noblemen's houses that were in it, stately ones
and richly furnished, which would invite the enemy to come, in hopes of a rich booty. The gates
of nobles were strong and well guarded, and yet they would be no fence against those who came
with commission to execute God's judgments. Before his power and wrath palaces are no more
than cottages. Nor is it only the gates of the nobles, but the whole land, that is doomed to
destruction (Isa_13:5); for, though the nobles were the leaders in persecuting and oppressing
God's people, yet the whole land concurred with them in it.
5. JAMISON, “Lift ... banner — (Isa_5:26; Isa_11:10).

18. 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 (Isa_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 Isa_14:5, “rulers” in parallelism
to “the wicked”; and Job_21:28 [Maurer].
6. K&D, “The prophet hears a call to war. From whom it issues, and to whom or against
whom it is directed, still remains a secret; but this only adds to the intensity.”On woodless
mountain lift ye up a banner, call to them with loud sounding voice, shake the hand, that they
may enter into gates of princes!” The summons is urgent: hence a threefold signal, viz., the
banner-staff planted on a mountain “made bald” (nishpeh, from which comes she
phi, which only
occurs in Isaiah and Jeremiah), the voice raised high, and the shaking of the hand, denoting a
violent beckoning - all three being favourite signs with Isaiah. The destination of this army is to
enter into a city of princes (nedı̄bı̄m, freemen, nobles, princes, Psa_107:40, cf., Psa_113:8),
namely, to enter as conquerors; for it is not the princes who invite them, but Jehovah.
7.PULPIT, “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.

19. 8. CALVIN, “2.Lift ye up a banner upon the high mountain. The word mountain contains a metaphor;
for the discourse relates to Babylon, which, we know, was situated on a plain; but with a view to its
extensive dominion, he has assigned to it an elevated situation, like a fortress set on high above all
nations. But perhaps it will be thought better to take the word mountain as used indefinitely; as if he had
said, “ a signal is given there will be a vast assemblage from very distant countries, because all men will
be attracted towards it by the wide and extensive influence of the sight;” and, indeed, I consider this
opinion to be more probable, but I chose to mention at first the opinion which had been commonly
received. Yet it might be thought absurd that the Prophet here enjoins the creatures to yield, as it were,
obedience to him, if God had not fortified the Prophet by his instructions and authority. A private man here
commands the Medes and Persians, assembles armies, orders a banner to be lifted up, and sounds the
trumpet for battle.
This should therefore lead us to consider the majesty of God, in whose name he spoke, and likewise the
power and efficacy which is always joined with the word. Such modes of expression are frequently found
in the Prophets, that, by placing the events as it were before our eyes, he may enable us to see that God
threatens nothing by his servants which he is not ready immediately to execute. Isaiah might indeed have
threatened in plain and direct terms, “ Persians and Medes will come, and will burst through the gates
of Babylon, notwithstanding the prodigious strength of its fortifications.” But those exclamations are far
more energetic, when he not only assumes the character of a herald and proclaims war, but, as if he
exercised the highest authority, orders the Medes and Persians to assemble like hired soldiers. Not only
does he show that they will be ready at the bidding of God, because they are moved by his secret
influence; but, having been sent by God to announce the ruin of Babylon, he claims for his own voice the
accomplishment of what appeared to be beyond belief. It amounts to this, “ God hath spoken about what
shall happen, we ought to entertain no doubt concerning it.” It deserves our notice also, that he describes
the Persians and Medes, without mentioning their names; for that threatening is more emphatic, when he
points them out, as it were, with the finger, as when we say, “ and that man.” This contributes to the
certainty of the prophecy, when he points out such distant events as if they were at hand.
Shake the hand, that they may enter within the gates of the nobles. When he says, Shake the hand, and
they shall enter, he means that the Persians and Medes shall no sooner begin to advance at the
command of God than their road shall be plain and easy in spite of every obstruction. Though the
Hebrews call Princes‫,נדיבים‬ (Nedibim,) that is, generous and bountiful, on which is also founded that
saying of Christ, εὐεργέται καλοῦνται, they are called benefactors, (Luk_22:25,) yet I think that the
Prophet draws our attention to the splendor of power in which the Babylonians gloried. They were
furnished above others with forces and warlike armaments, so that it appeared to be incredible that they

20. could ever be vanquished. But the Prophet threatens that nothing shall hinder God from opening up a
way and entrance to the enemies.
3
I have commanded those I prepared for battle;
I have summoned my warriors to carry out my
wrath—
those who rejoice in my triumph.
1.BARNES, “I have commanded - This is the language of God in reference to those who
were about to destroy Babylon. “He” claimed the control and direction of all their movements;
and though the command was not understood by “them” as coming from him, yet it was by his
direction, and in accordance with his plan (compare the notes at Isa_10:7; Isa_45:5-6). The
“command” was not given by the prophets, or by an audible voice; but it was his secret purpose
and direction that led them to this enterprise.
My sanctified ones - The Medes and Persians; not called ‘sanctified because they were holy,
but because they were set apart by the divine intention and purpose to accomplish this. The
word ‘sanctify’ (‫קדשׁ‬ qadash) often means “to set apart” - either to God; to an office; to any sacred
use; or to any purpose of religion, or of accomplishing any of the divine plans. Thus, it means to
dedicate one to the office of priest Exo_28:41; to set apart or dedicate an altar Exo_39:36; to
dedicate a people Exo_19:10-14; to appoint, or institute a fast Joe_1:14; Joe_2:15; to sanctify a
war Joe_3:9, that is, to prepare one’s-self for it, or make it ready. Here it means, that the Medes
and Persians were set apart, in the purpose of God, to accomplish his designs in regard to
Babylon (compare the note at Isa_10:5-6).
My mighty ones - Those who are strong; and who are so entirely under my direction, that
they may be called mine.
For mine anger - To accomplish the purposes of my anger against Babylon.
Even them that rejoice in my highness - It cannot be supposed that the Medes and
Persians really exulted, or rejoiced in God or in his plans, for it is evident that, like Sennacherib
Isa. 10, they were seeking to accomplish their own purposes, and were not solicitous about the
plans of God (compare the note at Isa_47:6). The word rendered ‘my highness’ (‫גאותי‬ ga'ava
thı y) means, properly, “my majesty,” or “glory.” When applied to people, as it often is, it means
pride or arrogance. It means here, the high and exalted plan of God in regard to Babylon. It was
a mighty undertaking; and one in which the power, the justice, and the dominion of God over
nations would be evinced. In accomplishing this, the Medes and Persians would rejoice or exult,
not as the fulfilling of the plan of God; but they would exult as if it were their own plan, though it
would be really the glorious plan of God. Wicked people often exult in their success; they glory
in the execution of their purposes; but they are really accomplishing the plans of God, and
executing his great designs.

21. 2. CLARKE, “I have commanded my sanctified ones - ‫מקדשי‬ mekuddashai, the persons
consecrated to this very purpose. Nothing can be plainer than that the verb ‫כדש‬ kadash, “to make
holy,” signifies also to consecrate or appoint to a particular purpose. Bishop Lowth translates,
“my enrolled warriors.” This is the sense.
3. GILL, “I have commanded my sanctified ones,.... The Medes and Persians, so called,
not because sanctified by the Spirit of God, or made holy persons, through the regenerating and
renewing grace of God, or purified by the blood of Christ, and prepared for glory; but because
they were set apart in the mind and counsel of God for a special work and service, and were
qualified by him with courage and strength to perform it, and therefore said to be his; and this
command that was given them was not by a voice from heaven, or in a message by one of his
prophets; but by a secret instinct, and, by the power of his providence, stirring them up to
engage in such an enterprise (z).
I have also called my mighty ones; meaning Cyrus and Darius, and the officers of their
armies, with the common soldiers, who were furnished with might and strength to do his will, to
which they were called in his providence:
for mine anger; to execute his wrath upon the Babylonians; so the Targum,
"that they may avenge my wrath upon them:''
or, "in mine anger"; which being stirred up, put him upon calling those mighty ones to his
service, and fitting them for it: literally it is, "to my nose" (a); to be before him, to be at his beck
and will, and to minister his wrath and vengeance:
even them that rejoice in my highness; in doing that which tended to the exaltation and
glory of God; they went cheerfully about the work, and exulted and triumphed in their success:
or, "that rejoice my highness" (b); make me glad, because I am glorified by them. So seven
angels, the Lord's holy and mighty ones, will be employed in pouring out the vials of his wrath
on mystical Babylon, Rev_15:1.
4. HENRY, “The persons brought together to lay Babylon waste are here called, 1. God's
sanctified ones (Isa_13:3), designed for this service and set apart to it by the purpose and
providence of God, disengaged from other projects, that they might wholly apply themselves to
this, such as were qualified for that to which they were called, for what work God employs men
in he does in some measure fit them for. It intimates likewise that in God's intention, though not
in theirs, it was a holy war; they designed only the enlargement of their own empire, but God
designed the release of his people and a type of the destruction of the New Testament Babylon.
Cyrus, the person principally concerned, was justly called a sanctified one, for he was God's
anointed (Isa_45:1) and a figure of him that was to come. It is a pity but all soldiers, especially
those that fight the Lord's battles, should be in the strictest sense sanctified ones; and it is a
wonder that those dare be profane ones who carry their lives in their hands. 2. They are called

22. God's mighty ones, because they had their might from God and were now to use it for him. It is
said of Cyrus that in this expedition God held his right hand, Isa_45:1. God's sanctified ones are
his mighty ones. Those whom God calls he qualifies; and those whom he makes holy he makes
strong in spirit. 3. They are said to rejoice in his highness, that is, to serve his glory and the
purposes of it with great alacrity. Though Cyrus did not know God, nor actually design his
honour in what he did, yet God used him as his servant (Isa_45:4, I have surnamed thee as my
servant, though thou hast not known me), and he rejoiced in those successes by which God
exalted his own name. 4. They are very numerous, a multitude, a great people, kingdoms of
nations (Isa_13:4), not rude and barbarous, but modelled and regular troops, such as are
furnished out by well-ordered kingdoms. The great God has hosts at his command. 5. They are
far-fetched: They come from a far country, from the end of heaven. The vast country of Assyria
lay between Babylon and Persia. God can make those a scourge and ruin to his enemies that lie
most remote from them and therefore are least dreaded.
5. JAMISON, “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 (Jer_51:27, Jer_51:28; Joe_3:9, Joe_3:11; 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.
6. K&D, ““I have summoned my sanctified ones, also called my heroes to my wrath, my
proudly rejoicing ones.” “To my wrath” is to be explained in accordance with Isa_10:5. To
execute His wrath He had summoned His “sanctified ones” (me
kuddashim), i.e., according to
Jer_22:7 (compare Jer_51:27-28), those who had already been solemnly consecrated by Him to
go into the battle, and had called the heroes whom He had taken into His service, and who were
His instruments in this respect, that they rejoiced with the pride of men intoxicated with victory
(vid., Zep_1:7, cf., Isa_3:11). ‫יז‬ ִ‫ל‬ ַ‫ע‬ is a word peculiarly Isaiah's; and the combination ‫ה‬ָ‫ו‬ፍַ‫ג‬ ‫יזֵי‬ ִ‫ל‬ ַ‫ע‬ is so
unusual, that we could hardly expect to find it employed by two authors who stood in no relation
whatever to one another.
7. PULPIT, “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,

23. 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.
8. CALVIN, “3.I have commanded my sanctified ones. (198) Here the Prophet introduces the Lord as
speaking and issuing his commands. He calls the Medes and Persians sanctified ones, that is, those
whom he has prepared. The verb ‫קדש‬ (kadash) is used in various senses; for sometimes it refers to the
spirit of regeneration, and this belongs peculiarly to the elect of God. But sometimes it means
to wish or prepare, and that meaning is more appropriate to this passage. All who are created by the Lord
are likewise appointed by him for a fixed purpose. He does not throw down men at random on the earth,
to go wherever they please, but guides all by his secret purpose, and regulates and controls the violent
passions of the reprobate, so as to drive them in whatever manner he thinks fit, and to check and restrain
them according to his pleasure. He therefore calls them sanctified ones, “ apart and prepared to execute
his will,” though they had no such intention. Hence also we are taught to ascribe to the secret judgment of
God all violent commotions, and this yields wonderful consolation; for whatever attempts may be made by
wicked men, yet they will accomplish nothing but what the Lord has decreed.
I have also called my mighty ones. The phrase, I have called, conveys more than the phrase, I have
commanded, which he had used in the former clause. It means that they will be roused to action, not only
at the bidding of God, but by the very sound of his voice; as if I were to call a person to me, and he were
immediately to follow. He threatens, therefore, that Babylon shall be destroyed by the Medes and
Persians, in the same manner as if they obeyed the call of God; for though they were prompted to battle
by their own ambition, pride, and cruelty, yet God directed them, without knowing it, to execute his
judgment.
(198) “My appointed ones. ” ‫קדש‬ (kadash) is to select and set apart for a work, particularly for one of God’
appointment. See Jer_22:7, Zep_1:7. — Stock
FT190 The LORD and the weapons of his indignation. — Eng. Ver.
FT191 From the Almighty. — Eng. Ver.
FT192 “ ‫שד‬ ‫משדי‬ (shod mishshaddai). This title of God is here employed for the sake of the

24. alliteration, destruction from the destroyer, from him who is all-powerful to destroy ( ‫)שדד‬ (shadad) as well
as to save.” — Rosenmuller
FT193 By a happy coincidence, the English word panic conveys exactly the meaning of the Latin
adjective Panicus , which is here said to be derived from the name of the heathen God Pan, the god of
the mountains, cattle, &c. — Ed
FT194 Their faces shall be as flames. (Heb. faces of the flames.) — Eng. Ver. “Faces of flames shall be
their faces. ” — Stock
FT195 See Xen. Cyr., book 7, chapter 5.
FT196 Jarchi quotes the words, to add the drunken to the thirsty, (Deu_29:19,)add year to year,
(Isa_29:1,) and add burnt-offerings to your sacrifices, (Jer_7:21,) and his annotator Breithaupt translates
the verb ‫ספה‬ (saphah) by a word in his native French, accueillir , which means togather, or flock together.
— Ed
FT197 Which shall not regard silver; and as for gold, they shall not delight in it. — Eng. Ver.
FT198 Their bows also shall dash the young men to pieces. — Eng. Ver.
FT199Shall be as when God overthrew. (Heb. as the overthrowing.)--Eng. Ver.
FT200 But wild beasts of the desert (Heb. Ziim) shall lie there. — Eng. Ver.
FT201 It is a gratifying proof of the progress of knowledge and of the decay of superstition, that such
words as Hobgoblins, Hob-thrushes, Robin-goodfellows, and even Fairies, answering to the grotesque
names which Calvin has brought from his own vernacular, have grown antiquated, and are not likely to be
replaced by terms of modern date. Howell’ definition of Loup-garou is a curious record of superstitious
belief. “ mankind Wolfe, such a one as once being flesht on men, and children, will rather starve than feed
on any thing else; also, one that, possessed with an extream and strange melancholy, beleeves he is
turned Wolfe, and as a Wolfe behaves himselfe,” etc. — Ed
FT202 And the wild beasts of the islands (Heb. Iim) shall cry. — Eng. Ver.
FT203 And hyoenas shall cry in their palaces, and jackals in their tabernacles of delight. — Stock

25. 4
Listen, a noise on the mountains,
like that of a great multitude!
Listen, an uproar among the kingdoms,
like nations massing together!
The LORD Almighty is mustering
an army for war.
1.BARNES, “The noise of a multitude in the mountains - The prophet here represents
himself as hearing the confused tumult of the nations assembling to the standard reared on the
mountains Isa_13:2. This is a highly beautiful figure - a graphic and vivid representation of the
scene before him. Nations are seen to hasten to the elevated banner, and to engage in active
preparations for the mighty war. The sound is that of a tumult, an excited multitude hastening
to the encampment, and preparing for the conquest of Babylon.
Like as of a great people - Hebrew, ‘The likeness of a great people.’ That is, such a
confused and tumultuous sound as attends a great multitude when they collect together.
A tumultuous noise - Hebrew, ‘The voice of the tumultuous noise of the kingdoms of
nations gathered together.’
The Lord of hosts - Yahweh, the God of hosts, or armies (note Isa_1:9).
Mustereth - Collects; puts in military array. Over all this multitude of nations, hastening
with confused sounds and tumult like the noise of the sea, putting themselves in military array,
God, unseen, presides, and prepares them for his own great designs. It is not easy to conceive a
more sublime image than these mighty hosts of war, unconscious of the hand that directs them,
and of the God that presides over them, moving as he wills, and accomplishing his plans.
2. CLARKE, “Of the battle “For the battle” - The Bodleian MS. has ‫למלחמה‬ lemilchamah.
Cyrus’s army was made up of many different nations. Jeremiah calls it an “assembly of great
nations from the north country,” Jer_50:9. And afterwards mentions the kingdoms of “Ararat,
Minni, and Ashchenaz, (i.e. Armenia, Corduene, Pontus or Phrygia, Vitring.), with the kings of
the Medes,” Jer_51:27, Jer_51:28. See Xenophon. Cyrop.
3. GILL, “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

26. of Media, where they flocked in vast numbers to the standard set; or on the mountains upon the
borders of Chaldea, 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.
4. HENRY, “The summons given them is effectual, their obedience ready, and they make a very
formidable appearance: A banner is lifted up upon the high mountain, Isa_13:2. God's standard
is set up, a flag of defiance hung out against Babylon. It is erected on high, where all may see it;
whoever will may come and enlist themselves under it, and they shall be taken immediately into
God's pay. Those that beat up for volunteers must exalt the voice in making proclamation, to
encourage soldiers to come in; they must shake the hand, to beckon those at a distance and to
animate those that have enlisted themselves. And they shall not do this in vain; God has
commanded and called those whom he designs to make use of (Isa_13:3) and power goes along
with his calls and commands, which cannot be resisted. He that makes men able to serve him
can, when he pleases, make them willing too. It is the Lord of hosts that musters the host of the
battle, Isa_13:4. He raises them, brings them together, puts them in order, reviews them, has an
exact account of them in his muster-roll, sees that they be all in their respective posts, and gives
them their necessary orders. Note, All the hosts of war are under the command of the Lord of
hosts; and that which makes them truly formidable is that, when they come against Babylon, the
Lord comes, and brings them with him as the weapons of his indignation, Isa_13:5. Note, Great
princes and armies are but tools in God's hand, weapons that he is pleased to make use of in
doing his work, and it is his wrath that arms them and gives them success.
5. JAMISON, “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.
6. K&D, “The command of Jehovah is quickly executed. The great army is already coming
down from the mountains. “Hark, a rumbling on the mountains after the manner of a great
people; hark, a rumbling of kingdoms of nations met together! Jehovah of hosts musters an
army, those that have come out of a distant land, from the end of the heaven: Jehovah and His
instruments of wrath, to destroy the whole earth.” Kol commences an interjectional sentence,

27. and thus becomes almost an interjection itself (compare Isa_52:8; Isa_66:6, and on Gen_4:10).
There is rumbling on the mountains (Isa_17:12-13), for there are the peoples of Eran, and in
front the Medes inhabiting the mountainous north-western portion of Eran, who come across
the lofty Shahu (Zagros), and the ranges that lie behind it towards the Tigris, and descend upon
the lowlands of Babylon; and not only the peoples of Eran, but the peoples of the mountainous
north of Asia generally (Jer_51:27) - an army under the guidance of Jehovah, the God of hosts of
spirits and stars, whose wrath it will execute over the whole earth, i.e., upon the world-empire;
for the fall of Babel is a judgment, and accompanied with judgments upon all the tribes under
Babylonian rule.
7. PULPIT, “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.
8. CALVIN, “4.The noise of a multitude in the mountains. He adds a still more lively representation,
( ὑποτύπωσιν,) that is, a description by which he places the event as it were before our eyes. The
prophets are not satisfied with speaking, without also giving a bold picture of the events themselves.
Words uttered plainly, and in the ordinary manner, do not strike us so powerfully or move our hearts so
much as those figures which delineate a lively resemblance of the events. As if he had said, “ indeed, you
hear a man speaking, but know that this voice will be so powerful that at the sound of it nations shall be
roused, peoples shall make a noise, and in vast crowds shall shout and roar to bring destruction on the
inhabitants of Babylon. This proclamation, therefore, will be as efficacious, even after that I am dead, as if
you now saw what I foretell to you.”
In this event, therefore, we see how great is the efficacy of the word, which all the creatures both in
heaven and in earth obey. We ought to be more strongly confirmed in the belief of this doctrine, by
perceiving that every one of the events which had been predicted many centuries before has taken place.
For this reason he declares that the Lord of hosts mustereth the host of the battle, that the various nations
are moved by God’ direction, and that, although nothing was farther from their intention than to inflict the

28. punishment which he had appointed, still they do nothing but according to his command, as if some
earthly general were to draw up his forces.
5
They come from faraway lands,
from the ends of the heavens—
the LORD and the weapons of his wrath—
to destroy the whole country.
1.BARNES, “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, ᅒπ ʆ ᅎκρου θεµελίου τοሞ οᆒρανοሞ 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 Chaldea. Not only the
city, but the nation and kingdom.
2. CLARKE, “They come from a far country - The word ‫מארץ‬ meerets is wanting in one
MS. and in the Syriac: “They come from afar.”

29. From the end of heaven - Kimchi says, Media, “the end of heaven,” in Scripture phrase,
means, the East.
3. GILL, “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 Chaldea, of which Babylon was the metropolis. The Targum is,
"to destroy all the wicked of the earth.''
4. KRETZMAN, “ They come from a far country, from the end of heaven, from beyond the
horizon, where the earth appears to be hounded by the sky, even the Lord, and the weapons of His
indignation, to destroy the whole land, literally, "to overturn the whole earth," for the entire world, then
known, would feel the ravages of the war of destruction determined upon by Jehovah. The prophet now
turns directly to the heathen nations, with Babylon in the lead:
5. JAMISON, “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].
6. PULPIT, “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

30. 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.
7.CALVIN, “5.Coming from a distant country. He repeats and confirms more fully what I stated a little
before, that the operations of war do not spring up at random from the earth; for though everything
disorderly is vomited out by the passions of men, yet God rules on high; and therefore Isaiah justly
ascribes sovereignty to God. Next, he adds, that armed men are nothing else than the weapons of his
indignation. He says that they will come from a distant country, to overturn the monarchy of Babylon,
because we are not afraid of dangers unless when they are close at hand. Babylon was so strongly
fortified, and was surrounded by so many kingdoms and provinces which were subject to it, that it
seemed as if there were no way by which an enemy could approach. In short, as if she had been situated
in the clouds, she dreaded no danger.
From the end of heaven. There being no trouble all around that threatened them, he gives warning that
the calamity will come from a distance. Though everything appears to be calm and peaceful, and though
we are not at variance with our neighbors, God can bring enemies from the end of heaven. There is no
reason, therefore, why we should promise to ourselves a lasting and prosperous condition, though we are
not threatened with any immediate danger. If this prediction had reached the inhabitants of Babylon, they
would undoubtedly have laughed at it as a fable. Even if we should suppose that they paid some respect
to the Prophet, yet, having so strong a conviction of their safety, they would have despised those
threatenings as idle and groundless. An example may be easily found. When we preach at the present
day about the Turk, all think that it is a fable, because they think that he is still at a great distance from us.
But we see how quickly he overtook those who were at a greater distance and more powerful. So great is
the insensibility of men that they cannot be aroused, unless they are chastised and made to feel the
blows. Let the inhabitants of Babylon, therefore, be a warning to us, to dread, before it is too late, the
threatenings which the prophets utter, that the same thing may not happen to us as happens to those
wicked men, who, relying on their prosperous condition, are so terrified when the hand of God attacks
and strikes them, that they can no longer stand, but sink down bewildered.
To destroy the whole land. When he puts the whole land for Babylon, he looks to the extent of the
kingdom; that they may not think that the great number of provinces, by which they were surrounded on
all sides, could ward off the attacks of enemies. But at the same time he intimates that it will be no slight
calamity affecting a single spot, but will be like a deluge overwhelming a large portion of the world.

31. Jehovah and the vessels of his anger. (199) The Persians and Medes are called vessels of anger in a
different sense from that in which Paul gives that appellation to all the reprobate; for, by contrasting the
vessels of wrath with the vessels of mercy, (Rom_9:22,) he shows that the undeserved goodness of God
shines in the elect, but that the reprobate are monuments of severe judgment. But Isaiah means that the
Medes and Persians may be regarded as darts in the hand of God, that by means of them he may
execute his vengeance.
6
Wail, for the day of the LORD is near;
it will come like destruction from the Almighty.[a]
1.BARNES, “Howl ye - Ye inhabitants of Babylon, in view of the approaching destruction.
The day of the Lord - The time when Yahweh will inflict vengeance on you draws near (see
the note at Isa_2:12; compare Isa_13:9).
As a destruction from the Almighty - Not as a desolation from man, but as destruction
sent from him who has all power in heaven and on earth. Destruction meditated by man might
be resisted; but destruction that should come from the Almighty must be final and irresistible.
The word ‘Almighty’ ‫שׁדי‬ shadday, one of the names given to God in the Scriptures, denotes,
properly, “one who is mighty,” or who has all power; and is correctly rendered Almighty, or
Omnipotent; Gen_17:1; Gen_28:3; Gen_48:3; Exo_6:3; Rth_1:20; Job_5:17; Job_6:4,
Job_6:14; Job_8:3, Job_8:5; Job_11:7; Job_13:4; Job_15:25. In the Hebrew here, there is a
paronomasia or “pun” - a figure of speech quite common in the Scriptures, which cannot be
retained in the translation - ‘It shall come as a destruction (‫כשׁד‬ ke
shod) from the Almighty (‫משׁדי‬
mı shadday).’
2. KRETZMANN, “Howl ye, in consternation and terror; for the day of the Lord is at
hand, when He intends to carry out His judgment; it shall come as a destruction from the
Almighty, all the enemies being included in this threat and all opposition being declared
useless from the start.
3. GILL, “Howl ye, for the day of the Lord is at hand,.... These words are an address to
the Babylonians, who instead of rejoicing and feasting, as Belshazzar and his nobles were the
night that Babylon was taken, had reason to howl and lament; seeing the day that the Lord had

32. fixed for their destruction was very near, and he was just about to come forth as a judge to take
vengeance on them; for though it was about two hundred and fifty years from the time of this
prophecy, to the taking of Babylon, yet it is represented as at hand, to show the certainty of it,
both for the comfort of the Jewish captives, when they should be in it, and for the awakening of
the sluggish inhabitants, who were secure, and thought themselves out of danger:
it shall come as a destruction from the Almighty: suddenly, swiftly, and irresistibly:
there is a beautiful paronomasia in the Hebrew text, "ceshod mishaddai" (c); as destruction from
the destroyer; from God, who is able to save, and to destroy; he is almighty and all sufficient, so
some render the word; the hand of God was visible in it.
4. HENRY, “We have here a very elegant and lively description of the terrible confusion and
desolation which should be made in Babylon by the descent which the Medes and Persians
should make upon it. Those that were now secure and easy were bidden to howl and make sad
lamentation; for,
I. God was about to appear in wrath against them, and it is a fearful thing to fall into his hands:
The day of the Lord is at hand (Isa_13:6), a little day of judgment, when God will act as a just
avenger of his own and his people's injured cause. And there are those who will have reason to
tremble when that day is at hand. The day of the Lord cometh, Isa_13:9. Men have their day
now, and they think to carry the day; but God laughs at them, for he sees that his day is coming,
Psa_37:13. Fury is not with God, and yet his day of reckoning with the Babylonians is said to be
cruel with wrath and fierce anger. God will deal in severity with them for the severities they
exercised upon God's people; with the froward, with the cruel, he will show himself froward, will
show himself cruel, and give the blood-thirsty blood to drink.
5. JAMISON, “day of the Lord — day of His vengeance on Babylon (Isa_2:12). Type of the
future “day of wrath” (Rev_6:17).
destruction — literally, “a devastating tempest.”
from the Almighty — not from mere man; therefore irresistible. “Almighty,” Hebrew,
Shaddai.
6. K&D, “Then all sink into anxious and fearful trembling. “Howl; for the day of Jehovah is
near; like a destructive force from the Almighty it comes. Therefore all arms hang loosely
down, and every human heart melts away. And they are troubled: they fall into cramps and
pangs; like a woman in labour they twist themselves: one stares at the other; their faces are
faces of flame.” The command ‫ילוּ‬ ִ‫יל‬ ֵ‫ה‬ (not written defectively, ‫ילוּ‬ ִ‫ל‬ ֵ‫)ה‬ is followed by the reason for
such a command, viz., “the day of Jehovah is near,” the watchword of prophecy from the time of
Joel downwards. The Caph in ce
shod is the so-called Caph veritatis, or more correctly, the Caph
of comparison between the individual and its genus. It is destruction by one who possesses
unlimited power to destroy (shod, from shadad, from which we have shaddai, after the form
chaggai, the festive one, from chagag). In this play upon the words, Isaiah also repeats certain

33. words of Joel (Joe_1:15). Then the heads hang down from despondency and helplessness, and
the heart, the seat of lift, melts (Isa_19:1) in the heat of anguish. Universal consternation ensues.
This is expressed by the word ve
nibhalu, which stands in half pause; the word has shalsheleth
followed by psik (pasek), an accent which only occurs in seven passages in the twenty-one prose
books of the Old Testament, and always with this dividing stroke after it.
(Note: For the seven passages, see Ewald, Lehrbuch (ed. 7), p. 224.)
Observe also the following fut. paragogica, which add considerably to the energy of the
description by their anapaestic rhythm. The men (subj.) lay hold of cramps and pangs (as in
Job_18:20; Job_21:6), the force of the events compelling them to enter into such a condition.
Their faces are faces of flames. Knobel understands this as referring to their turning pale, which
is a piece of exegetical jugglery. At the same time, it does not suggest mere redness, nor a
convulsive movement; but just as a flame alternates between light and darkness, so their faces
become alternately flushed and pale, as the blood ebbs and flows, as it were, being at one time
driven with force into their faces, and then again driven back to the heart, so as to leave deadly
paleness, in consequence of their anguish and terror.
7. PULPIT, “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')."
8. CALVIN, “6.Howl ye. He continues the same argument, and bids the inhabitants of Babylon howl.
Not that he directs instruction to them, as if he hoped that it would be of any advantage, but, in foretelling
what shall be their condition, he emphatically employs this form of direct address.
For the day of the Lord is at hand. He calls it the day of the Lord, according to the usual custom of

34. Scripture, because when the Lord delays his judgment, he appears to cease from the discharge of his
office, like judges when they do not ascend the judgment-seat. This mode of expression deserves notice,
for we would gladly subject God to our disposal, that he might immediately pass sentence against the
wicked. But he has his own appointed time, and knows the seasons when it is proper both to punish the
bad and to assist the good.
It shall come as destruction from the Strong One. (200) He threatens that the severity of judgment will be
such that the inhabitants of Babylon will have good reason not only to cry but to howl; because God
displays his power to waste and destroy them. ‫שדד‬ (shadad) signifies to lay waste and plunder. From this
verb is derived ‫,שדי‬ (Shaddai,) one of the names of God, which some render Almighty. There is therefore
an elegant allusion to the derivation of the word; as if he had said, that the inhabitants of Babylon shall
learn by their own destruction how appropriately God is called ‫,שדי‬ (Shaddai,) that
is, strong and powerful to destroy. (201)
7
Because of this, all hands will go limp,
every heart will melt with fear.
1.BARNES, “Therefore shall all hands be faint - This is designed to denote the
consternation and alarm of the people. They would be so terrified and alarmed that they would
have no courage, no hope, and no power to make resistance. They would abandon their plans of
defense, and give themselves up to despair (compare Jer_50:43 : ‘The king of Babylon hath
heard the report of them, and his hands waxed feeble; anguish took hold of him, and pangs as of
a Women in travail;’ Eze_7:17; Zep_3:16).
And every man’s heart shall melt - Or, shall faint, so that he shall have no courage or
strength (compare Deu_20:8). The fact was, that the destruction of Babylon took place in the
night. It came suddenly upon the city, while Belshazzar was at his impious feast; and the alarm
was so unexpected and produced such consternation, that no defense was attempted (see
Dan_5:30; compare the notes at Isa_45:1).
2. KRETZMANN, “Therefore shall all hands be faint, hanging down limp and without
strength, and every man's heart shall melt, like water, said of an utter lack of courage, of
complete hopelessness;

35. 3. GILL, “Therefore shall all hands be faint,.... Or hang down; that is, the hands of all the
Babylonians, the city being taken suddenly and at once, so that they should not be able to lift
them up to lay hold on a weapon, and defend themselves:
and every man's heart shall melt; like wax before the fire; be dispirited, and lose all their
valour and courage, have neither power nor heart to resist their enemies, and attempt to save
themselves.
4. HENRY, “Their hearts shall fail them, and they shall have neither courage nor comfort
left; they shall not be able either to resist the judgment coming or to bear up under it, either to
oppose the enemy or to support themselves, Isa_13:7, Isa_13:8. Those that in the day of their
peace were proud, and haughty, and terrible (Isa_13:11), shall, when trouble comes, be quite
dispirited and at their wits' end: All hands shall be faint, and unable to hold a weapon, and
every man's heart shall melt, so that they shall be ready to die for fear. The pangs of their fear
shall be like those of a woman in hard labour, and they shall be amazed one at another. In
frightening themselves, they shall frighten one another; they shall wonder to see those tremble
that used to be bold and daring; or they shall be amazed looking one at another, as men at a loss,
Gen_42:1. Their faces shall be as flames, pale as flames, through fear (so some), or red as
flames sometimes are, blushing at their own cowardice; or their faces shall be as faces scorched
with the flame, or as theirs that labour in the fire, their visage blacker than a coal, or like a
bottle in the smoke, Psa_119:83.
5. JAMISON, “faint ... melt — So Jer_50:43; compare Jos_7:5. Babylon was taken by
surprise on the night of Belshazzar’s impious feast (Dan_5:30). Hence the sudden fainting and
melting of hearts.
6. PULPIT, “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.
7.CALVIN, “7.Therefore all hands shall be weakened. He shows that the power of the Lord to destroy
the inhabitants of Babylon will be so great, that they shall have no means of withstanding his anger.
Though they stood high in wealth and in power, yet their hearts would be so faint, and
their hands so weak, that they would have neither disposition nor ability to resist. And thus he indirectly
ridicules the cruelty which boiled in the hearts of the Babylonians; for it is in the power of God to

36. soften hearts, and to crush, loosen, or enfeeble hands or arms, so that suddenly all their courage shall fall
down, and all their strength shall vanish away. When the heart quakes, what will be the use of
fortifications, or armies, or wealth, or bulwarks? What avails a well-stocked workshop without a workman?
We see this every day exemplified in those to whom in other respects the Lord had communicated large
resources. Hence we see how vain is that confidence which we place in outward resources; for they
would be of no use to us, if the Lord should strike our hearts with any alarm.
8
Terror will seize them,
pain and anguish will grip them;
they will writhe like a woman in labor.
They will look aghast at each other,
their faces aflame.
1.BARNES, “They shall be in pain as a woman that travaileth - This comparison is
often used in the Scriptures to denote the deepest possible pain and sorrow, as well as the
suddenness with which any calamity comes upon a people Psa_48:6; Isa_21:3; Isa_42:14;
Jer_6:24; Jer_13:21; Jer_22:23; Jer_49:24; Jer_50:43; Hos_13:13; Mic_4:9-10; Joh_16:21;
Gal_4:19; 1Th_5:3.
They shall be amazed one at another - They shall stare with a stupid gaze on one
another, indicating a state of great distress, anxiety, and alarm. They shall look to each other for
aid, and shall meet in the countenances of others the same expressions of wonder and
consternation.
Their faces shall be as flames - Their faces shall glow or burn like fire. When grief and
anguish come upon us, the face becomes inflamed. The face in fear is usually pale. But the idea
here is not so much that of fear as of anguish; and, perhaps, there is mingled also here the idea
of indignation against their invaders.
2. CLARKE, “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 Chaldee read ‫יאחזום‬ yochezum, instead of ‫יאחזון‬ yochezun, which does not
express the pronoun then, necessary to the sense.

37. 3. GILL, “And they shall be afraid,.... Troubled, dismayed, frightened, at the sudden taking
of the city, and at the sight of Cyrus's troops marching up into the very heart of it, and to the
king's palace:
pangs and sorrow shall take hold of them; as convulsions, pains in the bowels, &c. more
fully explained in the next clause:
they shall be in pain, as a woman that travaileth; that is in labour, and ready to bring
forth her child, whose pains are very sharp, and agonies great; the same is said of the king of
Babylon, Jer_50:43,
they shall be amazed one at another; that so great a city should be so surprised, and so
suddenly taken; and that they shall not be able to help one another; and that such as were so
famous for courage and valour should be at once so dispirited:
their faces shall be as flames; not red with blushing, through shame, as Kimchi; but pale
with fear, as the colour of flame, or, as the faces of smiths, that work at a forge: the words may
be rendered, "their faces are as the faces of Lehabim" (d); the name of a people mentioned in
Gen_10:13 the same with the Libians, which were of a blackish or tawny colour; so Jarchi
interprets it, and says they were a people of a yellow complexion: and Aben Ezra observes, that
some interpret it of a nation like the Ethiopians; and so it denotes, that the Babylonians, their
faces should be black with distress and anguish; see Joe_2:6.
4. HENRY, “Their hearts shall fail them, and they shall have neither courage nor comfort left;
they shall not be able either to resist the judgment coming or to bear up under it, either to
oppose the enemy or to support themselves, Isa_13:7, Isa_13:8. Those that in the day of their
peace were proud, and haughty, and terrible (Isa_13:11), shall, when trouble comes, be quite
dispirited and at their wits' end: All hands shall be faint, and unable to hold a weapon, and
every man's heart shall melt, so that they shall be ready to die for fear. The pangs of their fear
shall be like those of a woman in hard labour, and they shall be amazed one at another. In
frightening themselves, they shall frighten one another; they shall wonder to see those tremble
that used to be bold and daring; or they shall be amazed looking one at another, as men at a loss,
Gen_42:1. Their faces shall be as flames, pale as flames, through fear (so some), or red as
flames sometimes are, blushing at their own cowardice; or their faces shall be as faces scorched
with the flame, or as theirs that labour in the fire, their visage blacker than a coal, or like a
bottle in the smoke, Psa_119:83.
5. JAMISON, “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.

38. faces ... flames — “their visages have the livid hue of flame” [Horsley]; with anguish and
indignation.
6. KRETZMANN, “and they shall be afraid, terrified in bewilderment; pangs and sorrows
shall take hold of them, their terror showing in convulsive movements; they shall be in pain
as a woman that travaileth, Joe_2:6; they shall be amazed one at another, staring with all
evidences of extreme terror, their faces shall be as flames, alternately reddening and
blanching as their fear drives the blood back and forth in the body.
7.CALVIN, “8.Pangs and sorrows shall take hold of them. The word ‫צירים‬ (tzirim) being ambiguous, the
Greek translators render it ambassadors. But the comparison of a woman that travaileth, which is added
immediately afterwards, sufficiently proves that it denotes pangs; for here, as if by a single word, he
explains what he had previously said, that their hearts shall be melted and their hands shall
be weakened; because, he says, they shall be struck with terror and dismay. Whence comes this terror?
From God. This kind of terror, for which there was no apparent cause, the ancients called
a panic; (202) for they gave the name panes to apparitions and objects of this sort, by which men were
terrified, even when there was no outward object that ought to have excited the terror. It was not without
reason that they did so; but still they erred through gross ignorance, because they did not understand that
it proceeded from God.
As a woman that travaileth. So far as relates to the inhabitants of Babylon, there was, indeed, just ground
of fear, when they saw that they were attacked by valiant and warlike nations; but yet the Prophet
threatens that, though they were able to resist, still they would be like men who were half dead, because
through the secret operation of God they fainted and fell down. To the same purpose is what he
adds, Every one shall be amazed at his neighbor; as when men are agitated and stare around them in
every direction; and not only so, but when no hope of safety is to be seen, they are like men who have
lost their senses, and abandon themselves to indolence.
Faces of flames their faces. (203) This clause, in which he attributes to them faces of flames, expresses
still more strongly the violence of the terror. Some think that it denotes shame, as if he had said in a
single word, They shall blush; but this is too feeble. Isaiah intended to express something greater and
more dreadful; for when we are in agony the face glows, and the pressure of grief makes us burn. And,
indeed, it would be treating the matter too lightly, when the calamity was so severe, to interpret these
words as denoting shame; for he describes a calamity so distressing, that, on account of its
severity, flames burst forth from the countenance, which usually happens when men are agonized by

39. intense grief.
The comparison of a travailing woman denotes not only the intensity of the grief, but likewise the
suddenness with which it seized them. As the calamity would be severe and violent, so Isaiah threatens
that it will be sudden, and not without good reason; for the inhabitants of Babylon, protected by such
strong defences, would never have thought that it was possible for any annoyance to reach or distress
them.
9
See, the day of the LORD is coming
—a cruel day, with wrath and fierce anger—
to make the land desolate
and destroy the sinners within it.
1.BARNES, “The day of the Lord cometh - See Isa_13:6.
Cruel - (‫אכזרי‬ 'ake
zarı y). 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 charon) ‘A glow, or burning of anger.’ The phrase
denotes the most intense indignation (compare Num_25:4; Num_32:14; 1Sa_28:18).
To lay the land desolate - Chaldea, Isa_13:5.
2. KRETZMANN, “Behold, the day of the Lord cometh, the day of His vengeance, cruel
both with wrath and fierce anger, consuming with its heat, to lay the land desolate; and He
shall destroy the sinners thereof out of it, for the Lord here has the whole earth in mind.
3. GILL, “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

40. 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 Chaldeans:
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.
4. PULPIT, “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.
5. JAMISON, “cruel — not strictly, but unsparingly just; opposed to mercy. Also answering to
the cruelty (in the strict sense) of Babylon towards others (Isa_14:17) now about to be visited on
itself.
the land — “the earth” [Horsley]. The language of Isa_13:9-13 can only primarily and
partially apply to Babylon; fully and exhaustively, the judgments to come, hereafter, on the
whole earth. Compare Isa_13:10 with Mat_24:29; Rev_8:12. The sins of Babylon, arrogancy
(Isa_13:11; Isa_14:11; Isa_47:7, Isa_47:8), cruelty, false worship (Jer_50:38), persecution of
the people of God (Isa_47:6), are peculiarly characteristic of the Antichristian world of the latter
days (Dan_11:32-37; Rev_17:3, Rev_17:6; Rev_18:6, Rev_18:7, Rev_18:9-14, Rev_18:24).
6. K&D, “The day of Jehovah's wrath is coming - a starless night - a nightlike, sunless day.
“Behold, the day of Jehovah cometh, a cruel one, and wrath and fierce anger, to turn the earth
into a wilderness: and its sinners He destroys out of it. For the stars of heaven, and its Orions,
will not let their light shine: the sun darkens itself at its rising, and the moon does not let its
light shine.” The day of Jehovah cometh as one cruelly severe ('aczari, an adj. rel. from 'aczar,
chosh, kosh, to be dry, hard, unfelling), as purely an overflowing of inward excitement, and as
burning anger; lasum is carried on by the finite verb, according to a well-known alteration of
style (= ule
hashmı̄d). It is not indeed the general judgment which the prophet is depicting here,
but a certain historical catastrophe falling upon the nations, which draws the whole world into
sympathetic suffering. 'Eretz, therefore (inasmuch as the notions of land generally, and some
particular land or portion of the earth, are blended together - a very elastic term, with vanishing
boundaries), is not merely the land of Babylon here, as Knobel supposes, but the earth. Verse 10
shows in what way the day of Jehovah is a day of wrath. Even nature clothes itself in the colour

41. of wrath, which is the very opposite to light. The heavenly lights above the earth go out; the
moon does not shine; and the sun, which is about to rise, alters its mind. “The Orions” are Orion
itself and other constellations like it, just as the morning stars in Job_38:7 are Hesperus and
other similar stars. It is more probable that the term cesiil is used for Orion in the sense of “the
fool” (= foolhardy),
(Note: When R. Samuel of Nehardea, the astronomer, says in his b. Berachoth 58b, “If it
were not for the heat of the cesil, the world would perish from the cold of the Scorpion, and
vice versa,” - he means by the cesil Orion; and the true meaning of the passage is, that the
constellations of Orion and the Scorpion, one of which appears in the hot season, and the
other in the cold, preserve the temperature in equilibrium.)
according to the older translators (lxx ᆇ ʆ ρίων, Targum nephilehon from nephila', Syr. gaboro,
Arab. gebbar, the giant), than that it refers to Suhel, i.e., Canopus (see the notes on Job_9:9;
Job_38:31), although the Arabic suhel does occur as a generic name for stars of surpassing
splendour (see at Job_38:7). The comprehensive term employed is similar to the figure of
speech met with in Arabic (called taglı̄b, i.e., the preponderance of the pars potior), in such
expressions as “the two late evenings” for the evening and late evening, “the two Omars” for
Omar and Abubekr, though the resemblance is still greater to the Latin Scipiones, i.e., men of
Scipio's greatness. Even the Orions, i.e., those stars which are at other times the most
conspicuous, withhold their light; for when God is angry, the principle of anger is set in motion
even in the natural world, and primarily in the stars that were created “for signs (compare
Gen_1:14 with Jer_10:2).
7.CALVIN, “9.Behold the day of the Lord will come cruel. He repeats what he had slightly noticed a
little before, that though the inhabitants of Babylon are now at ease, and rely on their wealth, the day of
the Lord is at hand, to terrify those who are at ease.
But a question might here be raised, Why is the day of the Lord called cruel, since nothing is more
desirable than to have God present with us; for his presence alone makes us truly happy? I answer, we
ought always to consider who they are that are addressed by the Prophet; for it is customary with the
prophets to give various descriptions of God corresponding to the diversity of the hearers. In like manner,
David also declares that God is
merciful to the merciful, and cruel and severe to the ungodly. (Psa_18:25.)
What could wicked men imagine to be in God but the utmost severity? And therefore the slightest mention
of God fills them with terror.
The godly, on the other hand, whenever the name of God is mentioned, derive the greatest delight and
joy from hearing it; so that nothing can be more highly gratifying. Thus, when the prophets address the

42. godly, as soon as they have mentioned God, they speak of joy and gladness, because the godly will feel
that he is gracious and merciful to them; but when they address the ungodly, they hold out the judgment
of God, and speak of grief and mourning. As the godly are cheered by the presence of God, because by
faith they behold his goodness; so the ungodly are terrified, because the testimony of their conscience
reproves and convinces them that he comes as a severe Judge. Since even hypocrites pretend that they
eagerly long for the day of the Lord, and boast that he will assist them, the prophets tear off from them
this disguise, and show that to them the day of the Lord will be dreadful and alarming. (Amo_5:18.)
Isaiah applies the usual description to this prophecy, in order to show more fully how much we ought to
dread the wrath of God; for, being by nature slow, or rather stupid, we would not be powerfully affected if
the Lord spoke in plain terms about his judgments. Since, therefore, an unadorned style would be too
cold, he contrived new modes of expression, that by means of them he might shake off our sluggishness.
When he saysand he shall destroy the sinners thereof out of it, he means by sinners not all men without
distinction, but the ungodly and wicked men who inhabited Babylon.
10
The stars of heaven and their constellations
will not show their light.
The rising sun will be darkened
and the moon will not give its light.
1.BARNES, “For the stars of heaven - This verse cannot be understood literally, but is a
metaphorical representation of the calamities that were coming upon Babylon The meaning of
the figure evidently is, that those calamities would be such as would be appropriately denoted by
the sudden extinguishment of the stars, the sun, and the moon. As nothing would tend more to
anarchy, distress, and ruin, than thus to have all the lights of heaven suddenly and forever
quenched, this was an apt and forcible representation of the awful calamities that were coming
upon the people. Darkness and night, in the Scriptures, are often the emblem of calamity and
distress (see the note at Mat_24:29). The revolutions and destructions of kingdoms and nations
are often represented in the Scriptures under this image. So respecting the destruction of
Idumea Isa_34:4 :
And all the hosts of heaven shall be dissolved,
And the heavens shall be rolled together as a scroll;
And all their host shall fall down,
As the leaf falleth from off the vine,

43. And as a falling fig from the fig-tree.
So in Eze_32:7-8, in a prophecy respecting the destruction of Pharaoh, king of Egypt:
And when I shall put time out,
I will cover the heavens, and make the stoa thereof dark,
I will cover the sun with a cloud,
And the moon shall not give her light.
And the bright lights of heaven will I make dark over thee.
And set darkness upon thy land.
(Compare Joe_2:10; Joe_3:15-16.) Thus in Amo_8:9 :
I will cause the sun to go down at noon,
And I will darken the earth in a clear day.
See also Rev_6:12-14 :
And I beheld when he had opened the sixth seal, and lo,
The sun became black as sackcloth of hair,
And the moon became as blood;
And the stars of heaven fell unto the earth,
Even as a fig-tree casteth her untimely figs
When she is shaken of a mighty wind:
And the heaven deputed as a scroll when it is rolled together.
Many have supposed that these expressions respecting the sun, moon, and stars, refer to
kings, and princes, and magistrates, as the “lights” of the state; and that the sense is, that their
power arid glory should cease. But it is rather a figurative representation, denoting calamity “in
general,’ and describing a state of extreme distress, such as would be if all the lights of heaven
should suddenly become extinct.
And the constellations thereof - (‫וּכסיליהם‬ ukı sı yleyhem). The word (‫כסיל‬ ke
sı yl) means
properly “a fool;” Pro_1:32; Pro_10:1, Pro_10:18; Pro_13:19-20, “et al.” It also denotes “hope,
confidence, expectation” Job_31:24; Pro_3:26; Job_8:14; also “the reins, the flanks or loins”
Lev_3:4, Lev_3:10, Lev_3:15; Psa_38:7. It is also, as here, applied to a constellation in the
heavens, but the connection of this meaning of the word with the other significations is
uncertain. In Job_9:9; Job_38:31, it is translated ‘Orion.’ In Amo_5:8, it is translated the ‘seven
stars’ - the Pleiades. In Arabic, that constellation is called ‘the giant.’ According to an Eastern
tradition, it was Nimrod, the founder of Babylon, afterward translated to the skies; and it has
been supposed that the name the “impious” or “foolish one” was thus given to the deified
Nimrod, and thus to the constellation. The rabbis interpret it “Simis.” The word ‘constellations’
denotes clusters of stars, or stars that appear to be near to each other in the heavens, and which,
on the celestial globe, are reduced to certain figures for the convenience of classification and
memory, as the bear, the bull, the virgin, the balance. This arrangement was early made, and
there is no reason to doubt that it existed in the time of Isaiah (compare the notes at Job_9:9).
2. CLARKE, “For the stars of heaven “Yea, the stars of heaven” - The Hebrew poets,
to express happiness, prosperity, the instauration and advancement of states, kingdoms, and
potentates, make use of images taken from the most striking parts of nature, from the heavenly

44. bodies, from the sun, moon, and stars: which they describe as shining with increased splendor,
and never setting. The moon becomes like the meridian sun, and the sun’s light is augmented
sevenfold; (see Isa_30:26); new heavens and a new earth are created, and a brighter age
commences. On the contrary, the overflow and destruction of kingdoms is represented by
opposite images. The stars are obscured, the moon withdraws her light, and the sun shines no
more! The earth quakes, and the heavens tremble; and all things seem tending to their original
chaos, See Joe_2:10; Joe_3:15, Joe_3:16; Amo_8:9; Mat_24:29; and De S. Poes. Herb. Prael. 6
et IX.
And the moon shall not cause her light to shine - This in its farther reference may
belong to the Jewish polity, both in Church and state, which should be totally eclipsed, and
perhaps shine no more in its distinct state for ever.
3. GILL, “For the stars of heaven,.... This and what follows are to be understood, not
literally, but figuratively, as expressive of the dismalness and gloominess of the dispensation, of
the horror and terror of it, in which there was no light, no comfort, no relief, nor any hope of
any; the heavens and all the celestial bodies frowning upon them, declaring the displeasure of
him that dwells there:
and the constellations thereof shall not give their light; which are assemblages of stars,
or certain configurations of the heavenly bodies, devised by the ancients; to which each of the
names are given for the help of the imagination and memory; the number of them are forty
eight, twelve in the Zodiac, twenty one on the northern side of it, and fifteen on the southern. R.
Jonah, mentioned both by Aben Ezra and Kimchi, says that "Cesil", the word here used, is a
large star, called in the Arabic language "Suel", and the stars that are joined unto it are called by
its name "Cesilim"; so that, according to this, only one constellation is meant; and Aben Ezra
observes, that there are some that say that Cesil is a star near to the south pole, on which, if
camels look, they die; but, says he, in my opinion it is "the scorpion's heart". Jerom's Hebrew
master interpreted it to him Arcturus; and it is in Job_9:9 rendered Orion, and by the
Septuagint here; which is one of the constellations, and one of the brightest; and the word being
here in the plural number, the sense may be, were there ever so many Orions in the heavens,
they should none of them give light. The Targum and Jarchi interpret it of the planets:
the sun shall be darkened in his going forth; as soon as it rises, when it goes forth out of
its chamber, as in Psa_19:5 either by an eclipse of it, or by dark clouds covering it:
and the moon shall not cause her light to shine: by night, which she borrows from the
sun; so that it would be very uncomfortable, day and night, neither sun, moon, nor stars
appearing, see Act_27:20 by the sun, moon, and stars, may be meant king, queen, and nobles,
whose destruction is here prophesied of; it being usual in prophetic language, as well as in other
writers (f), to express great personages hereby.
4. HENRY, “All comfort and hope shall fail them (Isa_13:10): The stars of heaven shall not
give their light, but shall be clouded and overcast; the sun shall be darkened in his going forth,
rising bright, but lost again, a certain sign of foul weather. They shall be as men in distress at
sea, when neither sun nor stars appear, Act_27:20. It shall be as dreadful a time with them as it
would be with the earth if all the heavenly luminaries were turned into darkness, a resemblance
of the day of judgment, when the sun shall be turned into darkness. The heavens frowning thus

45. is an indication of the displeasure of the God of heaven. When things look dark on earth, yet it is
well enough if all be clear upwards; but, if we have no comfort thence, wherewith shall we be
comforted?
5. JAMISON, “stars, etc. — figuratively for anarchy, distress, and revolutions of kingdoms
(Isa_34:4; Joe_2:10; Eze_32:7, Eze_32:8; Amo_8:9; Rev_6:12-14). There may be a literal
fulfillment finally, shadowed forth under this imagery (Rev_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.
6. KRETZMANN, “For the stars of heaven and the constellations thereof shall not give
their light, the figure of utter darkness pointing to the severity of the punishment; the sun
shall be darkened in his going forth, ceasing to shine as soon as it rises, and the moon shall
not cause her light to shine. All this, as in Joe_3:4 and Amo_5:8, indicates that all hope
would be vain.
7.CALVIN, “10.For the stars of heaven. In order to strike our minds with a stronger and more
distressing fear of the judgment of God, the prophets are accustomed to add to their threatenings
extravagant modes of speaking, which place the anger of God, as it were, before their eyes, and affect all
our senses, as if all the elements were now arising to execute his vengeance. And yet the expressions,
though unusually strong, do not go beyond the dreadful nature of what took place; for it is impossible to
exhibit an image of the judgment of God so alarming that the reality shall not be felt to be more revolting
and terrible.
The sun, and the moon, and the stars are mentioned, because they are striking proofs of God’ fatherly
kindness towards us. Hence also Christ shows that it is an eminent proof of the goodness of God that
he maketh his sun to rise on the evil and on the good. (Mat_5:45.)
Accordingly, when the sun and moon and stars shine in heaven, God may be said to cheer us by his
bright and gracious countenance. Since therefore in the brightness of heaven God shows a cheerful and
friendly countenance, as if he might be said to smile upon us, the darkness which the Prophet describes
conveys the thought, that God, by hiding his face, cast the men with whom he was angry into the
darkness of sorrow.
A similar description is given by the Prophet Joel.

46. The sun shall be turned into darkness, the moon into blood, before it comes — the day of Jehovah, great
and terrible.
(Joe_2:31.)
We have already said that this mode of expression is frequently employed by the prophets, in order to
inform us that everything will tend to our destruction, when God is against us. Sometimes indeed God
gives tokens of his anger by means of the stars; but that is out of the usual course of events, and
the darkness which the Prophet now describes will not take place till the second coming of Christ. But we
ought to be satisfied with knowing that all the creatures, which by discharging their duties to us are proofs
and instruments of God’ fatherly kindness, not only cease to be useful to us, when God arises to
judgment, but in some measure are armed for vengeance.
11
I will punish the world for its evil,
the wicked for their sins.
I will put an end to the arrogance of the haughty
and will humble the pride of the ruthless.
1.BARNES, “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 Chaldea, 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).
2. CLARKE, “I will punish the world “I will visit the world” - That is, the Babylonish
empire; as η οικουµενη, for the Roman empire, or for Judea, Luk_2:1; Act_11:28. So the
universus orbis Romanus, for the Roman empire; Salvian. lib. 5 Minos calls Crete his world:
“Creten, quae meus est orbis,” Ovid. Metamorph. 8:9.

47. 3. GILL, “And I will punish the world for their evil,.... Not the whole world, but the
kingdom of Babylon, so called because of its large extent, and the number of its inhabitants, just
as the Roman empire is called the whole world, Luk_2:1 "evil" may be meant, either of the evil of
sin, which was the cause of punishment, or else of the evil of punishment itself; and the sense be
this, I will visit, or, in a way of visitation, I will bring evil, or evils, upon the world; so the
Targum,
and the wicked for their iniquity, or "on the wicked their iniquity"; that is, I will visit on
them, or inflict upon them, the punishment of their iniquity; meaning the notorious and
abandoned sinners among them, see Isa_13:9,
and I will cause the arrogancy of the proud to cease, and I will lay low the
haughtiness of the terrible: such as Nebuchadnezzar and Belshazzar, famous for their pride,
arrogance, and haughtiness, tyranny and oppression, whereby they became terrible to others.
4. HENRY, “God will visit them for their iniquity; and all this is intended for the punishment
of sin, and particularly the sin of pride, Isa_13:11. This puts wormwood and gall into the
affliction and misery, 1. That sin must now have its punishment. Though Babylon be a little
world, yet, being a wicked world, it shall not go unpunished. Sin brings desolation on the world
of the ungodly; and when the kingdoms of the earth are quarrelling with one another it is the
fruit of God's controversy with them all. 2. That pride must now have its fall: The haughtiness of
the terrible must now be laid low, particularly of Nebuchadnezzar and his son Belshazzar, who
had, in their pride, trampled upon, and made themselves very terrible to, the people of God. A
man's pride will bring him low.
5. JAMISON, “world — the impious of the world (compare Isa_11:4).
arrogancy — Babylon’s besetting sin (Dan_4:22, Dan_4:30).
the terrible — rather, tyrants [Horsley].
6. K&D, “The prophet now hears again the voice of Jehovah revealing to him what His
purpose is - namely, a visitation punishing the wicked, humbling the proud, and depopulating
the countries. “And I visit the evil upon the world, and upon sinners their guilt, and sink into
silence the pomp of the proud; and the boasting of tyrants I throw to the ground. I make men
more precious than fine gold, and people than a jewel of Ophir.” The verb pakad is construed, as
in Jer_23:2, with the accusative of the thing punished, and with ‫ל‬ ַ‫ע‬ of the person punished.
Instead of 'eretz we have here tebel, which is always used like a proper name (never with the
article), to denote the earth in its entire circumference. We have also ‛arı̄tzı̄m instead of nedı̄bı̄m:
the latter signifies merely princes, and it is only occasionally that it has the subordinate sense of
despots; the former signifies men naturally cruel, or tyrants (it occurs very frequently in Isaiah).
Everything here breathes the spirit of Isaiah both in thought and form. “The lofty is thrown
down:” this is one of the leading themes of Isaiah's proclamation; and the fact that the judgment
will only leave a remnant is a fundamental thought of his, which also runs through the oracles

48. concerning the heathen (Isa_16:14; Isa_21:17; Isa_24:6), and is depicted by the prophet in
various ways (Isa_10:16-19; Isa_17:4-6; Isa_24:13; Isa_30:17). There it is expressed under the
figure that men become as scarce as the finest kinds of gold. Word-painting is Isaiah's delight
and strength. 'Ophir, which resembles 'okir in sound, was the gold country of India, that lay
nearest to the Phoenicians, the coast-land of Abhira on the northern shore of the Runn (Irina),
i.e., the salt lake to the east of the mouths of the Indus (see at Gen_10:29 and Job_22:24; and
for the Egypticized Souphir of the lxx, Job_28:16).
7. KRETZMANN, “And 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, so that the voice of boasting
is no longer heard, and will lay low the haughtiness of the terrible, putting down the
tyrants and stopping their violence.
8. CALVIN, “11.And I will visit upon the world wickedness. Here the Prophet does not speak of the
whole world; but as Babylon was the seat of the most powerful of all monarchies, he gives to it on that
account the name of the world, and he does so emphatically, ( ἐµφατικῶς,) for Babylon was a kind
of world, because it appeared to occupy nearly the whole earth. And yet he means that there is nothing in
this world so lofty that God cannot easily seize it with one of his fingers. At the same time he gives
warning that God will punish the cruelty which was exercised by the Chaldeans. Yet we ought also to
learn that the wickedness and crimes of Babylon are brought forward, in order to inform us that the Lord
will not be cruel in punishing her so severely, because he inflicts the punishment which that people
deserved on account of their transgressions and crimes. Every ground of calumny is therefore taken
away, that we may not think that God delights in the afflictions of men; for when he thus deals with men
according as they deserve, the mouths of all must be stopped, (Rom_3:19,) since the severity of the
afflictions does not proceed from God, but finds its cause in men themselves.
And will cause the arrogancy of the proud to cease. We must keep in mind what I have already noticed,
that the Prophet yields no small consolation to the godly by assuring them that God, though he spares the
inhabitants of Babylon for a time, will at length punish them for their injustice and cruelty. He expresses
this still more clearly by taking notice of a particular vice, namely, pride, in consequence of which they
loosed the reins, and gave unbounded freedom to their lawless desires to oppress the wretched. For this
reason also he reproves their tyranny. But we ought also to draw from it a profitable doctrine, that it is
impossible for us to escape punishment from the Lord, if we are puffed up with vain confidence and flatter
ourselves. The Prophet here includes every kind of pride; whether men think that they are something, or
admire their riches, and despise others in comparison of themselves. God cannot endure any arrogancy,

49. or suffer it to pass unpunished. Seeing therefore, that among a great variety of other crimes with which
Babylon abounded, this was the greatest and most remarkable, it was chiefly by their pride that the wrath
of God was kindled.
And will lay low the loftiness of tyrants. Arrogance was joined, as it usually is, to violence and cruelty; and
therefore he adds the loftiness of tyrants; for when men despise others, this is followed by deeds of
violence and injustice and oppression; and it is impossible for men to abstain from doing harm to others, if
they do not lay aside all conceit and high estimation of themselves. Let us willingly, therefore, bring down
our minds to true humility, if we do not wish to be cast down and laid low to our destruction.
12
I will make people scarcer than pure gold,
more rare than the gold of Ophir.
1.BARNES, “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 paz) 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 1Ki_9:26;
1Ki_10:22; 1Ki_22:48. Three years were required for the voyage; and they returned freighted
with gold, peacocks, apes, spices, ivory, and ebony (1Ki_9:28; 1Ki_10:11-12; compare
2Ch_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 Chaldee 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.”)

50. 2. CLARKE, “I will make a man more precious than fine gold-wedge of Ophir -
The Medes and Persians will not be satisfied with the spoils of the Babylonians. They seek either
to destroy or enslave them; and they will accept no ransom for any man - either for ‫אנוש‬ enosh,
the poor man, or for ‫אדם‬ adam, the more honorable person. All must fall by the sword, or go into
captivity together; for the Medes, (Isa_13:17), regard not silver, and delight not in gold.
3. GILL, “I will make a man more precious than fine gold,.... Which may denote either
the scarcity of men in Babylon, through the slaughter made of them; so things that are scarce
and rare are said to be precious, 1Sa_3:1 or the resolution of the Medes to spare none, though
ever so much gold were offered to them, they being not to be bribed therewith, Isa_13:17 or that
such should be the fear of men, that they would not be prevailed upon to take up arms to defend
themselves or their king, whatever quantity of gold, even the best, was proposed unto them, a
man was not to be got for money:
even a man than the golden wedge of Ophir; which designs the same thing in different
words. The Targum gives another sense of the whole, paraphrasing it thus,
"I will love them that fear me more than gold, of which men glory; and those that keep the law
more than the fine gold of Ophir;''
understanding it of the Israelites, that were in Babylon when it was taken, and who were
precious and in high esteem with the Medes and Persians, more than gold, and whose lives they
spared. Jarchi interprets it particularly of Daniel, and of the honour that was done him by
Belshazzar, upon his reading and interpreting the writing on the wall, Dan_5:29. This is
interpreted by the Jews also of the King Messiah; for in an ancient writing (g) of theirs, where
having mentioned this passage, it is added, this is the Messiah, that shall ascend and be more
precious than all the children of the world, and all the children of the world shall worship and
bow before him. Some take "Phaz", the word for fine gold, to be the name of a place from
whence it came, and therefore was so called; and that the kingdom of Phez, in Africa, has its
name from hence; and Ophir is taken to be Peru in America; though others place it in India; and
the Arabic version renders it, "a man shall be more precious than a little stone that is" brought
"from India"; and the Septuagint version is, "than a stone in", or "of sapphire".
4. HENRY, “There shall be so great a slaughter as will produce a scarcity of men (Isa_13:12): I
will make a man more precious than fine gold. You could not have a man to be employed in any
of the affairs of state, not a man to be enlisted in the army, not a man to match a daughter to, for
the building up of a family, if you would give any money for one. The troops of the neighbouring
nations would not be hired into the service of the king of Babylon, because they saw every thing
go against him. Populous countries are soon depopulated by war. And God can soon make a
kingdom that has been courted and admired to be dreaded and shunned by all, as a house that is
falling, or a ship that is sinking.
5. JAMISON, “man ... precious — I will so cut off Babylon’s defenders, that a single man
shall be as rare and precious as the finest gold.

51. 6. KRETZMANN, “I will make a man more precious than fine gold, humankind becoming
rarer on earth than the choicest gold, even a man than the golden wedge of Ophir, noted
for the purity and the rich amounts of the gold it produced. In this manner would the Lord
visit the world with His anger, to punish and annihilate it in the extremity of His wrath.
7.CALVIN, “12.I will make a man more precious than pure gold. Here he describes in a particular
manner how cruel and savage will be the war that is carried on against Babylon. In like manner believers,
instructed by these predictions, implore in the spirit of prophecy what is the utmost exertion of the cruelty
exercised in wars, that the Persians and Medes may tear the infants from their mothers’ breasts, and
dash them against the stones. (Psa_137:9.) The general meaning is, that Babylon will not only be
destroyed, but will be devoted to utter extermination; for when he says that the life of a man shall be
more precious than gold, he asserts that the enemies will be so eager to shed blood, that it will be
impossible to rescue a man out of their hands at any price, because they will choose rather to kill than to
accept a ransom.
It may be asked, Was this destruction as cruel as Isaiah here describes it to be? For history gives a
different account, and Daniel himself, who was an eye-witness of this destruction, relates that the city was
only taken, for the Medes and Persians spared the citizens and inhabitants. This argument has
constrained some commentators to apply allegorically to all the reprobate what is here related of Babylon;
but in doing so they have overstrained the passage, for shortly afterwards (Isa_13:17) the Prophet names
the Medes and Persians. Besides, those threatenings which will afterwards follow in their proper order,
against the Edomites, Moabites, the inhabitants of Tyre and of Egypt, and other nations, sufficiently show
that the present discourse is directed literally against the Chaldeans, to whom the Prophet assigns the
first rank; not that their destruction was as close at hand as that of other nations, but because none of the
enemies of the Church were more dangerous.
It ought to be observed that Isaiah did not utter this prediction while the monarchy of Nineveh was still
flourishing; but all that he predicted against heathen nations, during the whole course of his ministry, was
collected into one book. Thus the order of events was not observed, but a similarity of subject was the
reason why all these prophecies were put into one place. How comes it that Isaiah takes no notice of
Nineveh, since he afterwards mentions that the Assyrians alone attacked the Jews, (for the Babylonians
lived at peace with them,) but because he does not relate the history of his own time till the Isa_23:1, but
prophesies about the judgments of God which happened after his death?
Now, when he declares that Babylon will be utterly destroyed, it is certain that he does not merely

52. describe a single calamity, but includes the destruction which followed long afterwards. After having been
subdued by the Persians, Babylon continued to flourish, and held the name and rank of a very celebrated
city. And although the city Ctesiphon was founded for the purpose of attracting a portion of its splendor
and wealth, yet the convenience of its situation, the costly buildings, and the fortifications of the city,
rendered it, with the exception of royal rank, not inferior to Persis. Even after the death of Alexander the
Great, when Seleucia was built at no great distance, still it could not obliterate the name and reputation of
the ancient city. Hence we conclude that those events which are here foretold cannot be limited to a
single period.
It is not without reason, however, that the Prophet pronounces such fearful threatening against them,
since the revolution of the empire was the forerunner of the various calamities which followed afterwards.
Though the people were not entirely slain, yet as the city was taken by storm, and by a sudden assault at
the hour of midnight, while the whole court was carousing in drunken revels, it was impossible but that the
Medes and Persians must have slain all that came in their way. There can be no doubt, therefore, that
there was a great slaughter before the conquerors extended their protection to the whole of the people as
having surrendered at discretion. Who can doubt that this haughty nation was roughly handled by
barbarian conquerors, for in no other way could it have been reduced to obedience?
Having been gradually weakened, not long afterwards, Babylon again changed its master, and, after
having been governed for a short period by Alexander, king of Macedon, immediately passed under the
dominion of Seleucus, who endeavored by every method to degrade it till it was completely ruined. Thus,
so long as God permitted the city to remain in existence, it presented a shameful and revolting spectacle
to the whole world, that the accomplishment of the prophecy might be more evident and more impressive.
Hence the Prophet Isaiah has good reason for asserting that the anger of God will not be appeased till
that den of robbers be utterly destroyed.
A mortal and a man. So far as relates to the words, some translators render ‫אנוש‬ (enosh)
a warlike or eminent man, and ‫אדם‬ (adam) an ordinary man. But as the etymology does not correspond to
this view, and as I do not think that it occurred to the Prophet’ mind, I consider it to be rather a repetition
of the same sentiment, such as we know to have been customary among the Hebrews. The word ‫,פז‬
(paz,) which, in common with other translators, I have rendered pure gold, is supposed by some to
mean a pearl; but from many passages of Scripture we conclude that it is the purest and finest gold

53. 13
Therefore I will make the heavens tremble;
and the earth will shake from its place
at the wrath of the LORD Almighty,
in the day of his burning anger.
1.BARNES, “Therefore I will shake the heavens - A strong, but common figure of
speech in the Scriptures, to denote great commotions, judgments, and revolutions. The figure is
taken from the image of a furious storm and tempest, when the sky, the clouds, the heavens,
appear to be in commotion; compare 1Sa_22:8 :
Then the earth shook and trembled,
The foundation of heaven moved and shook,
Because he was wroth.
See also Isa_24:19-20; Hag_2:6-7.
And the earth shall remove out of her place - A common figure in the Scriptures to
denote the great effects of the wrath of God; as if even the earth should be appalled at his
presence, and should tremble and flee away from the dread of his anger. It is a very sublime
representation, and, as carried out often by the sacred writers, it is unequalled in grandeur,
probably, in any language. Thus the hills, the mountains, the trees, the streams, the very
heavens, are represented as shaken, and thrown into consternation at the presence of God; see
Hab_3:6, Hab_3:10 :
He stood and measured the earth;
He beheld and drove asunder the nations;
And the everlasting mountains were scattered.
The perpetual hills did bow;
His ways are everlasting.
The mountains saw thee and they trembled;
The overflowing of the water passed by;
The deep uttered his voice,
And did lift up his hands on high.
See Rev_20:11 : ‘And I saw a great white throne, and him that sat on it, from whose face the
earth and the heaven fled away.’ The figure in Isaiah is a strong one to denote the terror of the
anger of God against Babylon.
2. KRETZMANN, “Therefore I will shake the heavens, namely for the purpose of
punishing the earth and making men scarce on it, and the earth shall remove out of her
place, being crowded aside, as it were, by the immensity of God's indignation, in the wrath

54. of the Lord of hosts and In the day of His fierce anger. All creatures that are not objects of
His punishment are bound to become its instruments, for He is determined to make this
chastisement a type and a beginning of the final Judgment upon a godless world.
3. GILL, “Therefore will I shake the heavens,.... Some think this was literally fulfilled at
the taking of Babylon, when the heavens were shook with dreadful thunders and lightnings; as
well as what is said above of the sun, moon, and stars, not giving their light; and so is likewise
what follows,
and the earth shall remove out of her place; and that there was a violent shock by an
earthquake at the same time; but rather all this is to be understood figuratively, as expressive of
the great confusion men would then be in, it being as if all nature was convulsed, and heaven
and earth were coming together, or rather dissolving:
in the wrath of the Lord of hosts, and in the day of his fierce anger; when that should
be; or through it, or because of it, as the Septuagint, see Isa_13:6 compare with this Rev_16:18
which expresses the destruction of mystical Babylon in much such language.
4. HENRY, “There shall be a universal confusion and consternation, such a confusion of their
affairs that it shall be like the shaking of the heavens with dreadful thunders and the removing
of the earth by no less dreadful earthquakes. All shall go to rack and ruin in the day of the wrath
of the Lord of hosts, Isa_13:13. And such a consternation shall seize their spirits that Babylon,
which used to be like a roaring lion and a raging bear to all about her, shall become as a chased
roe and as a sheep that no man takes up, Isa_13:14. The army they shall bring into the field,
consisting of troops of divers nations (as great armies usually do), shall be so dispirited by their
own apprehensions and so dispersed by their enemies' sword that they shall turn every man to
his own people; each man shall shift for his own safety; the men of might shall not find their
hands (Psa_76:5), but take to their heels.
5. JAMISON, “Image for mighty revolutions (Isa_24:19; Isa_34:4; Hab_3:6, Hab_3:10;
Hag_2:6, Hag_2:7; Rev_20:11).
6. K&D, “Thus does the wrath of God prevail among men, casting down and destroying; and
the natural world above and below cannot fail to take part in it. “Therefore I shake the heavens,
and the earth trembles away from its place, because of the wrath of Jehovah of hosts, and
because of the day of His fierce anger.” The two Beths have a causative meaning (cf., Isa_9:18).
They correspond to ‛al-cen (therefore), of which they supply the explanation. Because the wrath
of God falls upon men, every creature which is not the direct object of the judgment must
become a medium in the infliction of it. We have here the thought of Isa_13:9 repeated as a kind
of refrain (in a similar manner to Isa_5:25). Then follow the several disasters. The first is flight.

55. 7.CALVIN, “13.Therefore I will shake the heavens. This is another figure of speech which contributes
in a similar manner to heighten the picture. God cannot too earnestly urge this doctrine, not only to terrify
the wicked, but to afford consolation to the godly, who are often distressed when it is well with the wicked,
and when everything succeeds to their wish. David acknowledges that this happened to himself; for he
says,
Surely in vain have I purified my heart,
and washed any hands in innocency. (Psa_73:13.)
Properly, therefore, are these pictures set before our eyes, that they may plainly declare to us the
destruction of the wicked. Thus it is as if Isaiah had said, “ heaven and earth be moved, that the ungodly
may be shaken and destroyed, nevertheless this will take place.” They think that they are out of all
danger, and that they have struck their roots so deep that they cannot be rooted out; but he shows that
they are greatly deceived, for the Lord will move both heaven and earth rather than not cast them down
headlong. Hence it follows that, though the world present to us a thousand supports both above and
below, still there will be no permanency but through the favor of God. And if this is made known in
judgments of God relating to particular cases, how much more in the universal judgment, when Christ will
ascend his magnificent judgment-seat, to destroy the ungodly!
14
Like a hunted gazelle,
like sheep without a shepherd,
they will all return to their own people,
they will flee to their native land.
1.BARNES, “And it shall be - Babylon shall be.
As the chased roe - Once so proud. lofty, arrogant, and self-confident; it shall be as the
trembling gazelle, or the timid deer pursued by the hunter, and panting for safety. The word (‫צבי‬
tse
bı y) denotes a deer of the most delicate frame; the species that is most fleet and graceful in its
movements; properly the “gazelle” (see Bochart’s “Hieroz.” i. 3. 25). ‘To hunt the antelope is a
favorite amusement in the East, but which, from its extraordinary swiftness, is attended with

56. great difficulty. On the first alarm, it flies like an arrow from the bow, and leaves the best-
mounted hunter, and the fleetest dog, far behind. The sportsman is obliged to call in the aid of
the falcon, trained to the work, to seize on the animal, and impede its motions, to give the dogs
time to overtake it. Dr. Russel thus describes the chase of the antelope: “They permit horsemen,
without dogs, if they advance gently, to approach near, and do not seem much to regard a
caravan that passes within a little distance; but the moment they take the alarm, they bound
away, casting from time to time a look behind: and if they find themselves pursued, they lay
their horns backward, almost close on the shoulders, and flee with incredible swiftness. When
dogs appear, they instantly take the alarm, for which reason the sportsmen endeavor to steal
upon the antelope unawares, to get as near as possible before slipping the dogs; and then,
pushing on at full speed, they throw off the falcon, which being taught to strike or fix upon the
cheek of the game, retards its course by repeated attacks, until the greyhounds have time to get
up.”’ - (Burder’s “Orient. Cus.”)
As a sheep - Or like a scattered flock of sheep in the wilderness that has no shepherd, and no
one to collect them together; an image also of that which is timid and defenseless.
That no man taketh up - That is astray, and not under the protection of any shepherd. The
meaning is, that that people, once so proud and self-confident, would become alarmed, and
scattered, and be afraid of everything.
They shall every man turn unto his own people - Babylon was the capital of the pagan
world. It was a vast and magnificent city; the center of many nations. It would be the place,
therefore, where numerous foreigners would take up a temporary residence, as London and
other large cities are now. Jeremiah Jer_50:37 describes Babylon as containing a mingled
population - ‘and upon all the mingled people that are in the midst of her’ - that is, “the colluvies
gentium,” as Tacitus describes Rome in his time. Jeremiah also Jer_50:28 describes this
mingled multitude as fleeing and escaping out of the land of Babylon, when these calamities
should come upon them. The idea in Isaiah is, that this great and mixed multitude would
endeavor to escape the impending calamities, and flee to their own nations.
2. CLARKE, ““And the remnant” - Here is plainly a defect in this sentence, as it stands in
the Hebrew text; the subject of the proposition is lost. What is it that shall be like a roe chased?
The Septuagint happily supply it, οᅷ καταλελειµµενοι, ‫שאר‬ shear, the remnant. A MS. here
supplies the word ‫יושב‬ yosheb, the inhabitant; which makes a tolerably good sense; but I much
prefer the reading of the Septuagint.
They shall - turn “They shall look” - That is, the forces of the king of Babylon, destitute of
their leader, and all his auxiliaries, collected from Asia Minor, and other distant countries, shall
disperse and flee to their respective homes.
3. GILL, “And it shall be as the chased roe,.... That is, Babylon, and the inhabitants
thereof, shall be like a roe when hunted by the dogs; which is a very fearful creature, and at the
sight and noise of the dogs flies here and there for safety; just so should be the most courageous
of the Babylonians, when their city should be taken. The Syriac version renders it, "they shall
be"; and the Septuagint and Arabic versions, "they that are left shall be as the fleeing roe", such
who fall not by the sword. Kimchi interprets it of people of other nations that should be in
Babylon when taken, which agrees with the latter part of the verse:

57. and as a sheep that no man taketh up; the Septuagint and Arabic versions read, "as a
straying sheep", that flees from the wolf; and there being none to fetch it back, and bring it to
the flock, it wanders about and perishes:
they shall every man turn to his own people, and flee everyone into his own land;
this is to be understood of such foreigners, who were called in by the king of Babylon to his
assistance, and the defence of the city; who perceiving it to be taken, or in danger, fled to their
own countries, from whence they came, and so left the city naked and defenceless, see
Jer_50:16.
4. HENRY, “There shall be a general scene of blood and horror, as is usual where the sword
devours. No wonder that every one makes the best of his way, since the conqueror gives no
quarter, but puts all to the sword, and not those only that are found in arms, as is usual with us
even in the most cruel slaughters (Isa_13:15): Every one that is found alive shall be run
through, as soon as ever it appears that he is a Babylonian. Nay, because the sword devours one
as well as another, every one that is joined to them shall fall by the sword; those of other
nations that come in to their assistance shall be cut off with them. It is dangerous being in bad
company, and helping those whom God is about to destroy. Those particularly that join
themselves to Babylon must expect to share in her plagues, Rev_18:4. And, since the most
sacred laws of nature, and of humanity itself, are silenced by the fury of war (though they cannot
be cancelled), the conquerors shall, in the most barbarous brutish manner, dash the children to
pieces, and ravish the wives. Jusque datum sceleri - Wickedness shall have free course,
Isa_13:16. They had thus dealt with God's people (Lam_5:11), and now they shall be paid in
their own coin, Rev_13:10. It was particularly foretold (Psa_137:9) that the little ones of
Babylon should be dashed against the stones. How cruel soever and unjust those were that did
it, God was righteous who suffered it to be done, and to be done before their eyes, to their
greater terror and vexation. It was just also that the houses which they had filled with the spoil
of Israel should be spoiled and plundered. What is got by rapine is often lost in the same
manner.
5. JAMISON, “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 (Jer_50:16, Jer_50:28, Jer_50:37; Jer_51:9).
6. K&D, ““And it comes to pass as with a gazelle which is scared, and as with a flock
without gatherers: they turn every one to his people, and they flee every one to his land.” The
neuter v'hayah affirms that it will then be as described in the simile and the interpretation which
follows. Babylon was the market for the world in central Asia, and therefore a rendezvous for the
most diverse nations (Jer_50:16, cf., Isa_51:9, 44) - for a πάµµικτος ᆊχλος, as Aeschylus says in
his Persae, v. 52. This great and motley mass of foreigners would now be scattered in the wildest
flight, on the fall of the imperial city. The second disaster is violent death.

58. 7. KRETZMANN, “And it, namely, Babylon, shall be as the chased roe, the timid gazelle,
which is so easily startled, and as a sheep that no man taketh up, like a panic-stricken flock
which simply cannot be brought together again. They shall every man turn to his own
people and flee every one into his own land, that is, the great mass of strangers gathered in
the great world market, Babylonia, would, at her fall, scatter in all directions, every one
anxious to reach the protection of his own country.
8. CALVIN, “14.And it shall be as the chased roe. He shows that auxiliary troops will be of no avail to
the Babylonians, and by these comparisons he describes the fear which shall seize the soldiers. Babylon
employed not only her own soldiers, but likewise foreign and hired soldiers. He says that they will all be
like roes, which are timorous creatures, and like scattered sheep, so that they will neither repair to
their standards or their post, nor preserve any order.
Every one to his own land. Hence it is easily seen that the Prophet speaks, not only of the natives, or
even of the strangers who had formerly dwelt there, but of foreigners who had been brought for the
protection of the city. We have formerly said that the hearts of men are in the hand of God in such a
manner that, according to his pleasure, either those who formerly were timid or cowardly persons
suddenly acquire fresh courage, or those who formerly boasted loudly of being bold and daring lose their
fierceness and become effeminate.
15
Whoever is captured will be thrust through;
all who are caught will fall by the sword.
1.BARNES, “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

59. translation. The Chaldee renders it, ‘And every one who enters into fortified cities shall be slain
with the sword.’
2. CLARKE, “Every one that is found “Every one that is overtaken” - That is, none
shall escape from the slaughter; neither they who flee singly, dispersed and in confusion; nor
they who endeavor to make their retreat in a more regular manner, by forming compact bodies:
they shall all be equally cut off by the sword of the enemy. The Septuagint have understood it in
this sense, which they have well expressed: -
ᆍς γαρ αν ᅋλሩ ᅧττηθησεται,
Και οᅷτινες συνηγµενοι εισι πεσουνται µαχαιρα.
“Whosoever is caught shall be overthrown,
And all that are collected together shall fall by the sword.”
Where, for ᅧττηθησεται, MS. Pachom has εκκενθησεται, et οᅷ Γ Cod. Marchal. in margine, et
MS. 1. D. 2: εκκεντηθησεται, which seems to be right, being properly expressive of the Hebrew.
3. GILL, “Every one that is found shall be thrust through,.... With a sword, spear, or
lance, and be slain; that is, everyone that is found in the city of Babylon; and so the Targum
adds,
"and everyone that is found in it shall be slain;''
so Kimchi, in the midst of it, or without; in the street, as Jarchi. The orders of Cyrus (h) were,
that those that were found without (in the streets) should be slain; and to proclaim in the Syriac
language, that those that were within doors should continue there, but, if they were found
without, they should be put to death; which orders were executed, and well agrees with this
prophecy:
and everyone that is joined unto them shall fall by the sword; or "added" unto them;
any of other nations that joined them as auxiliaries, see Rev_18:4 or "that is gathered"; so the
Septuagint, "they that are gathered"; that are gathered together in a body to resist the enemy,
and defend themselves. Some render the word, "every one that is consumed", with age; neither
old nor young, as follows, should be spared. The Targum is,
"everyone that enters into the fortified cities,''
flees there for safety and protection.
4. HENRY, “There shall be a general scene of blood and horror, as is usual where the sword
devours. No wonder that every one makes the best of his way, since the conqueror gives no
quarter, but puts all to the sword, and not those only that are found in arms, as is usual with us
even in the most cruel slaughters (Isa_13:15): Every one that is found alive shall be run

60. through, as soon as ever it appears that he is a Babylonian. Nay, because the sword devours one
as well as another, every one that is joined to them shall fall by the sword; those of other
nations that come in to their assistance shall be cut off with them. It is dangerous being in bad
company, and helping those whom God is about to destroy. Those particularly that join
themselves to Babylon must expect to share in her plagues, Rev_18:4. And, since the most
sacred laws of nature, and of humanity itself, are silenced by the fury of war (though they cannot
be cancelled), the conquerors shall, in the most barbarous brutish manner, dash the children to
pieces, and ravish the wives. Jusque datum sceleri - Wickedness shall have free course,
Isa_13:16. They had thus dealt with God's people (Lam_5:11), and now they shall be paid in
their own coin, Rev_13:10. It was particularly foretold (Psa_137:9) that the little ones of
Babylon should be dashed against the stones. How cruel soever and unjust those were that did
it, God was righteous who suffered it to be done, and to be done before their eyes, to their
greater terror and vexation. It was just also that the houses which they had filled with the spoil
of Israel should be spoiled and plundered. What is got by rapine is often lost in the same
manner.
5. JAMISON, “found — in the city.
joined — “intercepted” [Maurer]. “Every one that has withdrawn himself,” namely, to hide in
the houses [Gesenius].
6. K&D, ““Every one that is found is pierced through, and every one that is caught falls by
the sword.” By “every one that is found,” we understand those that are taken in the city by the
invading conquerors; and by “every one that is caught,” those that are overtaken in their flight
(saphah, abripere, Isa_7:20). All are put to the sword. - The third and fourth disasters are
plunder and ravage. Isa_13:16 “And their infants are dashed to pieces before their eyes, their
houses plundered, and their wives ravished.” Instead of tisshagalnah, the keri has the
euphemistic term tisshacabnah (concubitum patientur), a passive which never occurs in the Old
Testament text itself. The keri readings shuccabt in Jer_3:2, and yishcabennah in Deu_28:30, also
do violence to the language, which required ‫ם‬ ִ‫ע‬ ‫שכב‬ and ‫ת‬ ֵ‫א‬ (the latter as a preposition in
Gen_19:34) for the sake of euphemism; or rather they introduce a later (talmudic) usage of
speech into the Scriptures (see Geiger, Urschrift, pp. 407-8). The prophet himself intentionally
selects the base term shagal, though, as the queen's name Shegal shows, it must have been
regarded in northern Palestine and Aramaean as by no means a disreputable word. In this and
other passages of the prophecy Knobel scents a fanaticism which is altogether strange to Isaiah.
7. KRETZMANN, “Every one that is found, not having sought safety in flight, shall be
thrust through, and every one that is joined unto them, rather, intercepted in flight, shall
fall by the sword, for it is a general slaughter which will come upon the mixed population
of Babylon.

61. 8. CALVIN, “15.Every one that is found shall be thrust through. Here he confirms what he had formerly
said, that none shall escape from Babylon, and that all who shall be there shall perish. Xenophon also
relates that, by the command of Cyrus, they slew every one that they met in the beginning of the night,
and next day all that had not laid down their arms. (204) But we have already said that the prediction
extends farther; for that slaughter was only the forerunner of others, for which Babylon was purposely
preserved, that it might frequently be ruined.
And every one that is joined to them shall fall by the sword. Some translators render this clause differently
from what I have done; because the Hebrew verb ‫ספה‬ (saphah) signifies to destroy or consume, they
read it, Whosoever shall be destroyed, and explain it as relating to the old men, who were already worn
out with age, and could not otherwise live longer; as if he had said, “ even the men of advanced age, who
are sinking into the grave, shall be spared, even though they are half-dead, and appear to be already
giving up the ghost.” But because that is a feeble interpretation, and the verb ‫ספה‬ (saphah) signifies
likewise to add, I rather agree with Jonathan (205) and others, who think that it denotes companies of
soldiers, as in taking a city the soldiers are collected together in the form of a wedge, to ward off the
attacks of the enemy. But it will perhaps be thought better to understand by it
the confederates or allies who were joined to Babylon, and might be said to be united in the same body,
in order to show more fully the shocking nature of this calamity.
16
Their infants will be dashed to pieces before their
eyes;
their houses will be looted and their wives violated.
1.BARNES, “Their children also shall be dashed to pieces - This is a description of the
horrors of the capture of Babylon; and there can be none more frightful and appalling than that
which is here presented. That this is done in barbarous nations in the time of war, there can be
no doubt. Nothing was more common among American savages, than to dash out the brains of
infants against a rock or a tree, and it was often done before the eyes of the afflicted and
heartbroken parents. That these horrors were not unknown in Oriental nations of antiquity, is
evident. Thus, the Psalmist implies that it would be done in Babylon, in exact accordance with
this prediction of Isaiah; Psa_137:8-9 :

62. O daughter of Babylon, who art to be destroyed:
Happy shall he be who rewardeth these as thou hast served us;
Happy shall he be who taketh and dasheth thy little ones
Against the stones.
Thus, also, it is said of Hazael, that when he came to be king of Syria, he would be guilty of this
barbarity in regard to the Jews (2Ki_8:13; compare Nah_3:10). It was an evidence of the
barbarous feelings of the times; and a proof that they were far, very far, from the humanity
which is now deemed indispensable even in war.
Their houses shall be spoiled - Plundered. It is implied here, says Kimchi, that this was to
be done also ‘before their eyes,’ and thus the horrors of the capture would be greatly increased.
2. KRETZMANN, “Their children also shall be dashed to pieces before their eyes, their
parents witnessing their murder; their houses shall be spoiled, everything plundered, and
their wives ravished, for war ever brutalizes men, in many cases placing them below the
level of beasts. The punishment in general having been described, the prophet now
proceeds to mention particulars.
3. GILL, “Their children also shall be dashed to pieces before their eyes,.... Upon the
ground, or against the wall, as was foretold should be, Psa_137:8 and in way of retaliation for
what they did to the Jews, 2Ch_36:17 and this was to be done "before their eyes", in the sight of
the inhabitants, which must make it the more distressing and afflicting; and, as Kimchi
observes, this phrase is to be applied to the following clauses:
their houses shall be spoiled; plundered of the substance, wealth, and riches in them, by the
Persian soldiers:
and their wives ravished; by the same, and both before their eyes, and after that slain, in like
manner as they had ravished the women in Zion, Lam_5:11.
4. HENRY, “Those particularly that join themselves to Babylon must expect to share in her
plagues, Rev_18:4. And, since the most sacred laws of nature, and of humanity itself, are
silenced by the fury of war (though they cannot be cancelled), the conquerors shall, in the most
barbarous brutish manner, dash the children to pieces, and ravish the wives. Jusque datum
sceleri - Wickedness shall have free course, Isa_13:16. They had thus dealt with God's people
(Lam_5:11), and now they shall be paid in their own coin, Rev_13:10. It was particularly foretold
(Psa_137:9) that the little ones of Babylon should be dashed against the stones. How cruel
soever and unjust those were that did it, God was righteous who suffered it to be done, and to be
done before their eyes, to their greater terror and vexation. It was just also that the houses
which they had filled with the spoil of Israel should be spoiled and plundered. What is got by
rapine is often lost in the same manner.
5. JAMISON, “(Psa_137:8, Psa_137:9).

63. 6. CALVIN, “16.Their children shall be dashed in pieces. He draws a picture of extreme cruelty. It is
the utmost pitch of ferocity exercised by an invading army, when no age is spared, and infants, whose
age makes it impossible for them to defend themselves, are slain. He represents it as still more shocking,
when he adds, “in the sight oftheir parents.” To the same purpose is what follows about plundering
houses and ravishing wives; for these things happen when the enemies have forgotten all humanity, and
are inflamed to cruelty, and wish that those whom they have subdued, and even their very name, should
be rooted out.
17
See, I will stir up against them the Medes,
who do not care for silver
and have no delight in gold.
1.BARNES, “Behold, I will stir up - I will cause them to engage in this enterprise. This is
an instance of the control which God claims over the nations, and of his power to excite and
direct them as he pleases.
The Medes - This is one of the places in which the prophet specified, “by name,” the
instrument of the wrath of God. Cyrus himself is subsequently mentioned Isa_44:28; Isa_45:1
as the agent by which God would accomplish his purposes. It is remarkable, also, that ‘the
Medes’ are mentioned here many years before they became a separate and independent nation.
It was elsewhere predicted that the Medes would be employed in this siege of Babylon; thus, in
Isa_21:2 : ‘Go up, O Elam (that is, Persia), besiege, O Media;’ Jer_51:11 : ‘Jehovah hath raised
up the spirit of the kings of the Medes, for his device is against Babylon to destroy it.’ Media was
a country east of Assyria, which is supposed to have been populated by the descendants of
Madai, son of Japheth Gen_10:2. Ancient Media extended on the west and south of the Caspian
Sea, from Armenia, on the north, to Faristan or Persia proper, on the south.
It was one of the most fertile regions of Asia. It was an ancient kingdom. Ninus, the founder of
the Assyrian monarchy, is said to have encountered one of its kings, whom he subdued, and
whose province he made a part of the Assyrian empire. For 520 years, the Medes were subject to
the Assyrians; but, in the time of Tiglath-pileser and Shalmaneser, they revolted, and, by the
destruction of the army of Sennacherib before Jerusalem - an event which was itself subsequent
to the delivery of this prophecy respecting Babylon - they were enabled to achieve their
independence. At the time when this prophecy was uttered, therefore, Media was a dependent
province of the kingdom of Assyria. Six years they passed in a sort of anarchy, until, about 700
years b.c., they found in Dejoces an upright statesman, who was proclaimed king by universal
consent. His son and successor, Phraortes, subdued the Persians, and all upper Asia, and united
them to his kingdom.
He also attacked Assyria, and laid siege to Nineveh, the capital, but was defeated. Nineveh was
finally taken by his successor, Cyaxares, with the aid of his ally, the king of Babylon; and Assyria

64. became a province of Media. This widely-extended empire was delivered by him to his son
Astyages, the father of Cyrus. Astyages reigned about 35 years, and then delivered the vast
kingdom to Cyrus, about 556 years b.c., under whom the prediction of Isaiah respecting Babylon
was fulfilled. In this way arose the Medo-Persian kingdom, and henceforward “the laws of the
Medes and Persians” are always mentioned together Est_1:9; Est_10:2; Dan_6:8, Dan_6:12.
From this time, all their customs, rites, and laws, became amalgamated. - (Herod. i. 95-130). In
looking at this prophecy, therefore, we are to bear in mind:
(1) the fact that, when it was uttered, Media was a dependent province of the kingdom of
Assyria;
(2) that a long time was yet to elapse before it would become an independent kingdom;
(3) that it was yet to secure its independence by the aid of that very Babylon which it would
finally destroy;
(4) that no human foresight could predict these revolutions, and that every circumstance
conspired to render this event improbable.
The great strength and resources of Babylon; the fact that Media was a dependent province,
and that such great revolutions must occur before this prophecy could be fulfilled, render this
one of the most striking and remarkable predictions in the sacred volume.
Which shall not regard silver ... - It is remarkable, says Lowth, that Xenophon makes
Cyrus open a speech to his army, and, in particular, to the Medes, who made the principal part
of it, with praising them for their disregard of riches. ‘Ye Medes and others who now hear me, I
well know, that you have not accompanied me in this expedition with a view of acquiring
wealth.’ - (“Cyrop.” v.) That this was the character of the Medes, is further evident from several
circumstances. ‘He reckoned, says Xenophon, that his riches belonged not anymore to himself
than to his friends. So little did he regard silver, or delight in gold, that Croesus told him that, by
his liberality, he would make himself poor, instead of storing up vast treasures for himself. The
Medes possessed, in this respect, the spirit of their chief, of which an instance, recorded by
Xenophon, is too striking and appropriate to be passed over.
When Gobryas, an Assyrian governor, whose son the king of Babylon had slain, hospitably
entertained him and his army, Cyrus appealed to the chiefs of the Medes and Hyrcanians, and to
the noblest and most honorable of the Persians, whether, giving first what was due to the gods,
and leaving to the rest of the army their portion, they would not overmatch his generosity by
ceding to him their whole share of the first and plentiful booty which they had won from the
land of Babylon. Loudly applauding the proposal, they immediately and unanimously
consented; and one of them said, “Gobryas may have thought us poor, because we came not
loaded with coins, and drink not out of golden cups; but by this he will know, that men can be
generous even without gold.”’ (“See” Keith “On the Prophecies,” p. 198, Ed. New York, 1833.)
This is a remarkable prediction, because this is a very unusual circumstance in the character of
conquerors. Their purpose has been chiefly to obtain plunder, and, especially, gold and silver
have been objects to them of great value. Few, indeed, have been the invading armies which
were not influenced by the hope of spoil; and the want of that characteristic among the Medes is
a circumstance which no human sagacity could have foreseen.
2. CLARKE, “Which shall not regard silver “Who shall hold silver of no account”
- That is, who shall not be induced, by large offers of gold and silver for ransom, to spare the
lives of those whom they have subdued in battle; their rage and cruelty will get the better of all
such motives. We have many examples in the Iliad and in the Aeneid of addresses of the
vanquished to the pity and avarice of the vanquishers, to induce them to spare their lives.

65. Est domus alta: jacent penitus defossa talenta
Caelati argenti: sunt auri ponders facti
Infectique mihi: non hic victoria Teucrum
Vertitur; aut anima una dalbit discrimina tanta.
Dixerat: Aeneas contra cui talia reddit:
Argenti atque auri memoras quae multa talenta
Gnatis parce tuis.
Aen. 10:526.
“High in my dome are silver talents rolled,
With piles of labored and unlaboured gold.
These, to procure my ransom, I resign;
The war depends not on a life like mine:
One, one poor life can no such difference yield,
Nor turn the mighty balance of the field.
Thy talents, (cried the prince), thy treasured store
Keep for thy sons.”
Pitt.
It is remarkable that Xenophon makes Cyrus open a speech to his army, and in particular to
the Medes, who made the principal part of it, with praising them for their disregard of riches. Αν
δρες Μηδοι, και παντες οᅷ παροντες, εγω ᆓµας οιδα σαφως, ᆇτι ουτε χρηµατων δεοµενοι συν εµοι εξελθ
ετε· “Ye Medes, and others who now hear me, I well know that you have not accompanied me in
this expedition with a view of acquiring wealth.” - Cyrop. lib. v.
3. GILL, “Behold, I will stir up the Medes against them,.... The Babylonians; this
explains who are meant by the sanctified and mighty ones, Isa_13:3 the Medes were a people
that descended from Medai, one of the sons of Japheth, Gen_10:2 as Josephus observes (i);
under these the Persians are included, though they are only mentioned, because Cyrus was sent
by Cyaxares king of Media on this expedition against Babylon, and was made by him general of
the Medes, and acted as such under him; and when Babylon was taken, and Belshazzar slain,
Darius the Median took the kingdom, Dan_5:31 now these are mentioned by name some
hundreds of years before the thing came to pass, as Cyrus their general in Isa_45:1 which is a
strong proof of the truth of prophecy, and of divine revelation; and, whatever might be the
moving causes of this expedition, the affair was of God; it was he that put it into the hearts of the
Medes, and stirred up their spirits to make war against Babylon; and though God is not the
author of sin, yet he not only suffered the things to be done before and after mentioned, but in
his providence ordered them as just punishments on a sinful people:
which shall not regard silver; and as for gold, they shall not delight in it; not but that
they had a regard for, gold and silver, as appears by their spoiling of the houses of the
Babylonians, Isa_13:16 but that they had not so great a regard for these things as to spare the
lives of any for the sake of them; they were so intent upon taking away their lives, that they
disregarded their substance; their first work was to slay, and then to spoil; they first destroyed,
and then plundered; no man with his gold and silver could obtain a ransom of his life from
them. Cyrus (k) in his speech to his army said,

66. "O ye Medes, and all present, I truly know that not for want of money are ye come out with me,''
&c.
4. HENRY, “The enemy that God will send against them shall be inexorable, probably being
by some provocation or other more than ordinarily exasperated against them; or, in whatever
way it may be brought about, God himself will stir up the Medes to use this severity with the
Babylonians. He will not only serve his own purposes by their dispositions and designs, but will
put it into their hearts to make this attempt upon Babylon, and suffer them to prosecute it with
all this fury. God is not the author of sin, but he would not permit it if he did not know how to
bring glory to himself out of it. These Medes, in conjunction with the Persians, shall make
thorough work of it; for, 1. They shall take no bribes, Isa_13:17. All that men have they would
give for their lives, but the Medes shall not regard silver; it is blood they thirst for, not gold; no
man's riches shall with them be the ransom of his life. 2. They shall show no pity (Isa_13:18),
not to the young men that are in the prime of their time - they shall shoot them through with
their bows, and then dash them to pieces; not to the age of innocency - they shall have no pity
on the fruit of the womb, nor spare little children, whose cries and frights one would think
should make even marble eyes to weep, and hearts of adamant to relent. Pause a little here and
wonder, (1.) That men should be thus cruel and inhuman, and so utterly divested of all
compassion; and in it see how corrupt and degenerate the nature of man has become. (2.) That
the God of infinite mercy should suffer it, nay, and should make it to be the execution of his
justice, which shows that, though he is gracious, yet he is the God to whom vengeance belongs.
(3.) That little infants, who have never been guilty of any actual sin, should be thus abused,
which shows that there is an original guilt by which life is forfeited as soon as it is had.
5. JAMISON, “Medes — (Isa_21:2; Jer_51:11, Jer_51:28). 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 (Cyropaedia, 5, 1, 10) represents Cyrus as attributing this characteristic to the
Medes, disregard of riches. A curious confirmation of this prophecy.
6. K&D, “With Isa_13:17 the prophecy takes a fresh turn, in which the veil that has hitherto
obscured it is completely broken through. We now learn the name of the conquerors. “Behold, I
rouse up the Medes over them, who do not regard silver, and take no pleasure in gold.” It was
the Medes (Darius Medus = Cyaxares II) who put an end to the Babylonian kingdom in
combination with the Persians (Cyrus). The Persians are mentioned for the first time in the Old
Testament by Ezekiel and Daniel. Consequently Madi (by the side of which Elam is mentioned in
Isa_21:2) appears to have been a general term applied to the Arian populations of Eran from the
most important ruling tribe. Until nearly the end of Hezekiah's reign, the Medes lived scattered
about over different districts, and in hamlets (or villages) united together by a constitutional
organization. After they had broken away from the Assyrians (714 b.c.) they placed themselves
in 709-8 b.c. under one common king, namely Deyoces, probably for the purpose of upholding

67. their national independence; or, to speak more correctly, under a common monarch, for even
the chiefs of the villages were called kings.
(Note: See Spiegel's Eran das Land zwischen dem Indus und Tigris (1863), p. 308ff.)
It is in this sense that Jeremiah speaks of “king of Madai;” at any rate, this is a much more
probable supposition than that he refers to monarchs in a generic sense. But the kings of Media,
i.e., the rulers of the several villages, are mentioned in Jer_25:25 among those who will have to
drink the intoxicating cup which Jehovah is about to give to the nations through
Nebuchadnezzar. So that their expedition against Babylon is an act of revenge for the disgrace of
bondage that has been inflicted upon them. Their disregarding silver and gold is not intended to
describe them as a rude, uncultivated people: the prophet simply means that they are impelled
by a spirit of revenge, and do not come for the purpose of gathering booty. Revenge drives them
on to forgetfulness of all morality, and humanity also.
7. BI, “Behold, I will stir up the Medes against them
The Medes
The Medes care not for gold, but for blood, though it be the blood of boys and infants.
(Sir E. Strachey, Bart.)
The Medes and gold
“Ye Medes and others who now hear me, I well know that you have not accompanied me in this
expedition with a view of acquiring wealth.”—Speech of Cyrus to his army. (Xenophon, Cyrop.
V.)
The Medea
The worst terror that can assail us is the terror of forces, whose character we cannot fathom,
who will not stop to parley, who do not understand our language nor our bribes. It was such a
power with which the resourceful and luxurious Babylon was threatened. With money the
Babylonians did all they wished to do, and believed everything else to be possible. They had
subsidised kings, bought over enemies, seduced the peoples of the earth, The foe whom God
now sent them was impervious to this influence. From their pure highlands came down upon
corrupt civilisation a simple people, whose banner was a leathern apron, whose goal was not
booty nor ease but power and mastery, who came not to rob but to displace. (Prof. G. A. Smith,
D. D.)
8. KRETZMANN, “Behold, I will stir up the Medes against them, the Medo-Persians being
the world power which conquered Babylon, which shall not regard silver; and as for gold,
they shall not delight in it, that is, it would be impossible to bribe them, to buy them off,
and thus save the city whose destruction was firmly determined upon by the Lord.

68. 9. PULPIT, “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.
10. CALVIN, “17.Behold I raise up against them the Medes. The Prophet, having predicted the
destruction of the Babylonians, describes also the authors, or says that God will be the author; and at the
same time he explains in what manner, and by means of whom, it will be accomplished; for he says
that he will raise up the Medes. He certainly could not have conjectured this by human reason, for there
were no jealousies and no quarrels between the Babylonians and the Medes; and if there had been any
such, what power did the Medes at that time possess that they could do the Babylonians any harm?
Seeing, therefore, that no preparations had been made for the Medes carrying on war against them, it is
very certain that this was spoken by divine inspiration, and more especially since he foretold these events
more than a hundred years before they took place.
Who shall not think of silver, nor desire gold. (206) When he says that they shall not be covetous of silver
and gold, he does not mean that the Medes were not guilty of plundering and covetousness, as if they
were so generous that they despised gold and silver; but, on the contrary, he means that the battle will be
cruel and bloody, that they will aim at nothing but a general slaughter. For example, the Spaniards of the
present day, making it their chief object in war to plunder, more readily spare the life of men, and are not

69. so bloodthirsty as the Germans or the English, who think of nothing but slaying the enemy.
We ought not to think it strange that the Lord, though he is not cruel, yet makes use of agents who are so
cruel, for he acts righteously even by the agency of wicked men, and is not stained with their wickedness.
It would therefore be improper to form our judgment of the work of God from the executioners of it, for
they are prompted either by ambition, or by covetousness, or by cruelty; but we ought to consider God’
righteous punishment which the Babylonians deserved on account of their transgressions.
18
Their bows will strike down the young men;
they will have no mercy on infants,
nor will they look with compassion on children.
1.BARNES, “Their bows also - Bows and arrows were the usual weapons of the ancients in
war; and the Persians were particularly skilled in their use. According to Xenophon, Cyrus came
to Babylon with a great number of archers and slingers (Cyrop. ii. 1).
Shall dash the young men ... - That is, they shall dash the young men to pieces, or kill
them by their bows and arrows. Vulgate, ‘And with their arrows shall they slay the young.’ The
meaning of the word here rendered ‘dash to pieces,’ is to smite suddenly to the ground.
2. CLARKE, “Their bows also shall dash “Their bows shall dash” - Both Herodotus,
1:61, and Xenophon, Anab. iii., mention, that the Persians used large bows τοξα µεγαλα: and the
latter says particularly that their bows were three cubits long, Anab. 4. They were celebrated for
their archers, see Isa_22:6; Jer_49:35. Probably their neighbours and allies, the Medes, dealt
much in the same sort of arms. In Psa_18:34, and Job_20:24, mention is made of a bow of steel;
if the Persian bows were of metal, we may easily conceive that with a metalline bow of three
cubits’ length, and proportionably strong, the soldiers might dash and slay the young men, the
weaker and unresisting of the inhabitants (for they are joined with the fruit of the womb and the
children) in the general carnage on taking the city. ‫תרתשנה‬ terattashnah, shall be broken or
shivered to pieces. This seems to refer, not to ‫נערים‬ nearim, young men, but to ‫קשתות‬ keshathoth,
their bows. The bows of the young men shall be broken to pieces.
On the fruit, etc. “And on the fruit,” etc. - A MS. of Dr. Kennicott’s reads ‫ועל‬‫פרי‬ veal peri
and on the fruit. And nine MSS. (three ancient) and two editions, with the Septuagint, Vulgate,
and Syriac, add likewise the conjunction ‫ו‬ vau, and, to ‫על‬ al, upon, afterwards.

70. 3. GILL, “Their bows also shall dash their young men to pieces,.... That is, the bows of
the Medes should dash in pieces the young men of the Babylonians. The meaning is, either that
they should put them into their bows, instead of arrows, and shoot them upon the ground, or
against a wall, and so dash them to pieces; or that they should first shoot them through with
their arrows, and then dash them with their bows; according to Xenophon (l), Cyrus came to
Babylon with great numbers of archers and slingers:
and they shall have no pity on the fruit of the womb; even of those that were in the
womb, but should rip up women with child, and cut them in pieces:
their eyes shall not spare children; in the arms of their parents, or running to them,
shrieking and crying, and in the utmost fright; and yet their tender and innocent age would meet
with no mercy. The Medes were notorious for their cruelty (m), and which issued at last in the
ruin of their empire.
4. HENRY, “The enemy that God will send against them shall be inexorable, probably being
by some provocation or other more than ordinarily exasperated against them; or, in whatever
way it may be brought about, God himself will stir up the Medes to use this severity with the
Babylonians. He will not only serve his own purposes by their dispositions and designs, but will
put it into their hearts to make this attempt upon Babylon, and suffer them to prosecute it with
all this fury. God is not the author of sin, but he would not permit it if he did not know how to
bring glory to himself out of it. These Medes, in conjunction with the Persians, shall make
thorough work of it; for, 1. They shall take no bribes, Isa_13:17. All that men have they would
give for their lives, but the Medes shall not regard silver; it is blood they thirst for, not gold; no
man's riches shall with them be the ransom of his life. 2. They shall show no pity (Isa_13:18),
not to the young men that are in the prime of their time - they shall shoot them through with
their bows, and then dash them to pieces; not to the age of innocency - they shall have no pity
on the fruit of the womb, nor spare little children, whose cries and frights one would think
should make even marble eyes to weep, and hearts of adamant to relent. Pause a little here and
wonder, (1.) That men should be thus cruel and inhuman, and so utterly divested of all
compassion; and in it see how corrupt and degenerate the nature of man has become. (2.) That
the God of infinite mercy should suffer it, nay, and should make it to be the execution of his
justice, which shows that, though he is gracious, yet he is the God to whom vengeance belongs.
(3.) That little infants, who have never been guilty of any actual sin, should be thus abused,
which shows that there is an original guilt by which life is forfeited as soon as it is had.
5. JAMISON, “bows — in the use of which the Persians were particularly skilled.
6. K&D, ““And bows dash down young men; and they have no compassion on the fruit of
the womb: their eye has no pity on children.” The bows do not stand for the bowmen (see
Isa_21:17), but the bows of the latter dash the young men to the ground by means of the arrows
shot from them. They did not spare the fruit of the womb, since they ripped up the bodies of

71. those that were with child (2Ki_8:12; 2Ki_15:16, etc.). Even towards children they felt no
emotion of compassionate regard, such as would express itself in the eye: chuus, to feel, more
especially to feel with another, i.e., to sympathize; here and in Eze_5:11 it is ascribed to the eye
as the mirror of the soul (compare the Arabic chasyet el-‛ain ala fulanin, carefulness of eye for a
person: Hariri, Comment. p. 140). With such inhuman conduct on the part of the foe, the capital
of the empire becomes the scene of a terrible conflagration.
7.KRETZMANN, “Their bows also shall dash the young men to pieces, a very vivid
description of the effect which would attend the wholesale slaughter; and they shall have no
pity on the fruit of the womb, not sparing even the unborn children, 2Ki_8:12; 2Ki_15:16;
Hos_14:1; Amo_1:13; their eye shall not spare children, for the enemies would be devoid of
all pity.
8. CALVIN, “18.And with bows they shall dash in pieces the children. (207) Some render it, they shall
cut. They think that the language is exaggerated, as if they made use of the children of the Babylonians in
place of arrows, and afterwards dashed them to the ground, that they might be broken with greater
violence. But I choose rather to take a more simple view of the words, that the cruelty of the Medes will be
so great, that they will not spare even infant children, on whom men do not commonly lay hands unless
where there is the utmost barbarity; and, in short, that no allowance will be made for age, as we have
formerly said.
But we do not read that the Medes exercised so great cruelty, and Babylon stood and flourished for a
very long period after that calamity; and although the seat of the empire was removed from it, still it
retained its name and reputation. Besides, after the dawn of the following day, no cruelty was exercised
but against those who bore arms. Though it was the Prophet’ design to include other judgments of God
which awaited the Babylonians, and by which the first calamity was followed long afterwards, yet it is not
improperly or unseasonably that he describes the barbarous manners of the nation, that the Jews may be
more fully aware that a just reward is prepared for the tyranny of Babylon. Nor can it be doubted that it
was in reliance on this promise that believers afterwards presented that prayer;
Blessed is he who shall dash thy little ones against the stones.
(Psa_137:9.)

72. 19
Babylon, the jewel of kingdoms,
the pride and glory of the Babylonians,[b]
will be overthrown by God
like Sodom and Gomorrah.
1.BARNES, “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 Chaldees’ excellency - Hebrew, ‘The glory of the pride of the
Chaldees;’ or the ornament of the proud Chaldees. 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.

73. 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.’
2. CLARKE, “And Babylon - The great city of Babylon was at this time rising to its height
of glory, while the Prophet Isaiah was repeatedly denouncing its utter destruction. From the first
of Hezekiah to the first of Nebuchadnezzar, under whom it was brought to the highest degree of
strength and splendor, are about one hundred and twenty years. I will here very briefly mention

74. some particulars of the greatness of the place, and note the several steps by which this
remarkable prophecy was at length accomplished in the total ruin of it.
It was, according to the lowest account given of it by ancient historians, a regular square,
forty-five miles in compass, inclosed by a wall two hundred feet high and fifty broad; in which
there were a hundred gates of brass. Its principal ornaments were the temple of Belus, in the
middle of which was a tower of eight stories of building, upon a base of a quarter of a mile
square, a most magnificent palace, and the famous hanging gardens, which were an artificial
mountain, raised upon arches, and planted with trees of the largest as well as the most beautiful
sorts.
Cyrus took the city by diverting the waters of the Euphrates which ran through the midst of it,
and entering the place at night by the dry channel. The river being never restored afterward to
its proper course, overflowed the whole country, and made it little better than a great morass;
this and the great slaughter of the inhabitants, with other bad consequences of the taking of the
city, was the first step to the ruin of the place. The Persian monarchs ever regarded it with a
jealous eye; they kept it under, and took care to prevent its recovering its former greatness.
Darius Hystaspes not long afterward most severely punished it for a revolt, greatly depopulated
the place, lowered the walls, and demolished the gates. Xerxes destroyed the temples, and with
the rest the great temple of Belus, Herod. 3:159, Arrian Exp. Alexandri, lib. 7. The building of
Seleucia on the Tigris exhausted Babylon by its neighborhood, as well as by the immediate loss
of inhabitants taken away by Seleucus to people his new city, Strabo, lib. 16. A king of the
Parthians soon after carried away into slavery a great number of the inhabitants, and burned
and destroyed the most beautiful parts of the city, Valesii Excerpt. Diodori, p. 377. Strabo (ibid.)
says that in his time great part of it was a mere desert; that the Persians had partly destroyed it;
and that time and the neglect of the Macedonians, while they were masters of it, had nearly
completed its destruction. Jerome (in loc.) says that in his time it was quite in ruins, and that
the walls served only for the inclosure for a park or forest for the king’s hunting. Modern
travelers, who have endeavored to find the remains of it, have given but a very unsatisfactory
account of their success. What Benjamin of Tudela and Pietro della Valle supposed to have been
some of its ruins, Tavernier thinks are the remains of some late Arabian building. Upon the
whole, Babylon is so utterly annihilated, that even the place where this wonder of the world
stood cannot now be determined with any certainty! See also note on Isa_43:14 (note).
We are astonished at the accounts which ancient historians of the best credit give of the
immense extent, height, and thickness of the walls of Nineveh and Babylon; nor are we less
astonished when we are assured, by the concurrent testimony of modern travelers, that no
remains, not the least traces, of these prodigious works are now to be found. Scattered
fragments of its tiles and bricks are yet to be found. Proud Babylon reduced now to a few brick-
bats! Our wonder will, I think, be moderated in both respects, if we consider the fabric of these
celebrated walls, and the nature of the materials of which they consisted. Buildings in the east
have always been, and are to this day, made of earth or clay, mixed or beat up with straw to
make the parts cohere, and dried only in the sun. This is their method of making bricks; see on
Isa_9:9 (note). The walls of the city were built of the earth digged out on the spot, and dried
upon the place, by which means both the ditch and the wall were at once formed, the former
furnishing materials for the latter. That the walls of Babylon were of this kind is well known; and
Berosus expressly says, (apud Joseph. Antiq. 10:11), that Nebuchadnezzar added three new walls
both to the old and new city, partly of brick and bitumen, and partly of brick alone. A wall of this
sort must have a great thickness in proportion to its height, otherwise it cannot stand. The
thickness of the walls of Babylon is said to have been one-fourth of their height, which seems to
have been no more than was absolutely necessary. Maundrell, speaking of the garden walls of
Damascus, says, “They are of a very singular structure. They are built of great pieces of earth,
made in the fashion of brick, and hardened in the sun. In their dimensions they are two yards
long each, and somewhat more than one broad, and half a yard thick.” And afterward, speaking

75. of the walls of the houses, he says, “From this dirty way of building they have this amongst other
inconveniences, that upon any violent rain the whole city becomes, by the washing of the
houses, as it were a quagmire,” p. 124. And see note on Isa_30:13. When a wall of this sort
comes to be out of repair, and is neglected, it is easy to conceive the necessary consequences,
namely, that in no long course of ages it must be totally destroyed by the heavy rains, and at
length washed away, and reduced to its original earth. - L.
3. GILL, “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 Chaldees 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 Chaldean 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.
4. HENRY, “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 Chaldees'
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 Chaldeans 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.
5. JAMISON, “glory of kingdoms — (Isa_14:4; Isa_47:5; Jer_51:41).
beauty of ... excellency — Hebrew, “the glory of the pride” of the Chaldees; it was their
glory and boast.

76. 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.
6. K&D, ““And Babel, the ornament of kingdoms, the proud boast of the Chaldeans, becomes
like Elohim's overthrowing judgment upon Sodom and Gomorrah.” The ornament of kingdoms
(mamlacoth), 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 Chaldeans of the lowlands, that ancient cultivated people, who were related to the
Chaldean 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; mahpecah (καταστροφή) is
used like de‛ah in Isa_11:9 with a verbal force (τᆵ καταστρέψαι, well rendered by the lxx ᆊν τρόπον
κατέστρεψεν ᆇ Θεός. On the arrangement of the words, see Ges. §133, 3).
6B. PULPIT, “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.
7. BI, “The re-entries of nature

77. All this we may say is historical and local.
On the other hand, all this is moral and suggestive. This process may take place in the Babylon
of the mind. The greatest mind is only safe whilst it worships. The most magnificent intellectual
temple is only secure from the judgment and whirlwind of heaven in proportion as its altar is
defended from the approach of every unworthy suppliant. If we hand over God’s altar, whether
mental or ecclesiastical, to wrong custodians, or devote either to forbidden purposes, then make
way for God’s judgments: wild beasts of the desert shall lie there; and the houses that were full
of beauty and colour and charm shall be full of doleful creatures; and the wild beasts of the
islands shall cry in their desolate houses, and dragons in their pleasant palaces. This may
happen to any one of us. Beware of arrogancy, pride, worldliness, self-sufficiency; beware of the
betrayal of trusts: nature will re-enter if we be unfaithful. We speak of our wisdom in putting
cautionary covenants into all our legal documents, and especially a man assures himself that he
is doubly safe when he has secured the right of re-entry under certain breaches of agreement; he
says to himself with complacency, That is justifiable; I have arranged that in the event of certain
things failing I shall re-enter. Nature always puts that clause into her covenants. She re-enters in
a moment. If the gardener is too late by one day with his spade or seed or other attention, nature
begins to re-enter; and if he tarry for a week he will find that nature has made great advances
into the property. It is so with education, with the keeping up of intelligence, with the
maintenance of healthy discipline; relax a month, and nature re-enters, and nature plays the
spoiler. Nature is not a thrifty, careful husbandman. Nature has a function of desolation; she will
grow weeds in your richest flower beds if you neglect them for a day. God re-enters by the spirit
of judgment and by the visitations of anger. Herein His providence is but in harmony with the
kingdom which He has instituted within the sphere which we call husbandry, and even within
the sphere which we denominate by education or discipline. It is one government. Neglect your
music for a month, and you will find at the end that nature has re-entered, and you are not
wanted; you have not brought with you the wedding garment of preparation up to date. There
must be no intermission; the last line must be filled in. Nature will not have things done in the
bulk, in the gross: nature will not allow us simply to write the name; she will weave her web
work all round the garment if we have neglected the borders, and paid attention to only the
middle parts. (J. Parker, D. D.)
Babylon: an Arab superstition
It is said that at this very day the Bedouin or wandering Arab has a superstitious fear of passing
a single night on the site of Babylon, and that the natives of the country believe it to be inhabited
by demons in the form of goats. (Sir E. Strachey, Bart.)
Satyrs
There seems to have been an ancient belief among the Jews themselves that demons took the
form of goats—appeared as satyrs in fact. (Sir E. Strachey, Bart.)
Satyrs
The word which most versions and commentators agree with the LXX in rendering “demons” or
“satyrs” is used in Lev_17:7 2Ch_11:15 for demons which the Jews worshipped. (Sir E. Strachey,
Bart.).

78. 8. KRETZMANN, “And Babylon, the glory of kingdoms, an ornament of beauty in the
midst of conquered nations, the beauty of the Chaldees' excellency, to which they all
pointed with pride as the greatest capital of the world, shall be as when God overthrew
Sodom and Gomorrah, utterly destroyed, an eternal wilderness.
9. CALVIN, “19.And Babylon, the glory of kingdoms. Here the Prophet intended to give a brief
summary of his prophecy about the Babylonians, but enlarges it by some additions tending to show more
fully that it will be completely destroyed. In this manner do the prophets speak of the punishment of the
wicked, so as to leave no room for compassion by which they may relieve their minds. But the godly,
though they may sometimes think that they are severely chastised, are yet supported by the confident
hope that the Lord will have compassion on them, and will not altogether destroy them. Hence we may
conclude that we ought not always to judge from outward appearances; for we would often think that the
children of God are ruined when their salvation is at hand even in the midst of death.
Of Sodom and Gomorrah. This example is frequently employed by the Prophets, in order to inform us
that, though the mode of punishment be not the same, yet, since the judgment of God is impartial, that
memorable display which he gave in Sodom (Gen_19:24) has a reference to all the reprobate, and that
not less dreadful punishment awaits those who are hardened by similar obstinacy in their sins. They
distinguish between the punishment of the elect people and the punishment of the wicked by this
circumstance, that God reserves some seed for the Israelites, but none for the ungodly, which agrees
with the words which we formerly met with,
Unless the Lord of hosts had left us a seed,
we should have been like Sodom. (Isa_1:9.)
But he pursues the wicked with vengeance that cannot be appeased, and therefore he threatens against
them the same destruction which was executed against the inhabitants of Sodom, that is, utter perdition
without any hope of escape.
Shall be like God’ overthrowing. (208) He says that it is God’ overthrowing, that we may not think that it
happens by chance, or that it has proceeded from the will of men. As it was not at random that the
thunderbolt fell from heaven on Sodom, so it was not at random that Babylon fell down, but by the
righteous vengeance of God, who, being always like himself, executed righteous judgment on them; and
in like manner will execute the same judgment on all the reprobate till the end.

79. When Babylon is called the glory of kingdoms and splendid brightness, this is added for the sake of
amplification, ( πρὸς αὔξησιν,) in order to inform us, that no glory or splendor can hinder God from
bringing the wicked to nought; for that overturn, having been incredible, afforded a more remarkable proof
of Divine power.
20
She will never be inhabited
or lived in through all generations;
there no nomads will pitch their tents,
there no shepherds will rest their flocks.
1.BARNES, “It shall never be inhabited - This has been completely fulfilled. It is now,
and has been for centuries, a scene of wide desolation, and is a heap of ruins, and there is every
indication that it will continue so to be. From Rauwolff’s testimony it appears, that in the
sixteenth century ‘there was not a house to be seen;’ and now the ‘eye wanders over a barren
desert, in which the ruins are nearly the only indication that it had ever been inhabited. It is
impossible to behold this scene and not be reminded how exactly the predictions of Isaiah and
Jeremiah have been fulfilled, even in the appearance Babylon was doomed to present, “that she
should never be inhabited.”’ - (Keppel’s “Narrative,” p. 234.) ‘Babylon is spurned alike by the
heel of the Ottoman, the Israelites, and the sons of Ishmael.’ - (Mignan’s “Travels,” p. 108.) ‘It is
a tenantless and desolate metropolis.’ - (Ibid. p. 235; see Keith “On Prophecy,” p. 221.)
Neither shall it be dwelt in ... - This is but another form of the expression, denoting that it
shall be utterly desolate. The following testimonies of travelers will show how this accomplished:
‘Ruins composed, like those of Babylon, of heaps of rubbish impregnated with nitre, cannot be
cultivated.’ - (Rich’s “Memoir,” p. 16.) ‘The decomposing materials of a Babylonian structure
doom the earth on which they perish, to lasting sterility. On this part of the plain, both where
traces of buildings are left, and where none stood, all seemed equally naked of vegetation; the
whole ground appearing as if it had been washed over and over again by the coming and
receding waters, until every bit of genial soil was swept away; its half-clay, half-sandy surface
being left in ridgy streaks, like what is often seen on the flat shores of the sea after the retreating
of the tide.’ - (Sir R. K. Porter’s “Travels,” vol. ii. p. 392.) ‘The ground is low and marshy, and
presents not the slightest vestige of former buildings, of any description whatever.’ -
(Buckingham’s “Travels,” vol. ii. p. 278.) ‘The ruins of Babylon are thus inundated so as to
render many parts of them inaccessible, by converting the valleys among them into morasses.’ -
(Rich’s “Memoir,” p. 13.)
Neither shall the Arabian pitch tent there - The Arabians dwelt chiefly in tents; and
were a wandering people, or engaged in traffic which was conducted in caravans traveling from
place to place. The idea here is, that Babylon, so far from being occupied as a permanent
residence for any people, would be unfit even for a resting place. It would be so utterly desolate,

80. so forsaken, and so unhealthy, that the caravan would not even stop there for a night. What a
charge this from its former splendor! How different from the time when it was the place of
magnificent palaces, when strangers flocked to it, and when people from all nations were
collected there!
Neither shall the shepherds ... - This is an additional image of desolation. Babylon was
situated in the midst of a most fertile region. It might be supposed that, though it was to be
destroyed, it would still furnish pasturage for flocks. But no, says the prophet, it shall be so
utterly and entirely desolate, that it shall not even afford pasturage for them. The reasons of this
are:
(1) that the whole region round about Babylon was laid under water by the Euphrates after the
city was taken, and became a stagnant pool, and of course an unfit place for flocks; and
(2) that Babylon was reduced to an extended scene of ruins; and on those ruins - those
extended wastes of broken walls, of bricks and cement - no grass would grow.
The prophecy has been remarkably fulfilled. It is said that the Arabs cannot be persuaded to
remain there even for a night. They traverse these ruins by day without fear; but at night the
superstitious dread of evil spirits deters them from remaining there. ‘Captain Mignan was
accompanied by six Arabs completely armed, but he “could not induce them to remain toward
night, from the apprehension of evil spirits. It is impossible to eradicate this idea from the minds
of these people, who are very deeply imbued with superstition ... And when the sun sunk behind
the Mujelibe, and the moon would have lighted his way among the ruins, it was with infinite
regret that he obeyed the summons of his guides.”’ - (Mignan’s “Travels,” as quoted by Keith, pp.
221, 222.) ‘All the people of the country assert that it is extremely dangerous to approach the
mound’ (the mound in Babylon called Kasr, or Palad) ‘after nightfall, on account of the
multitude of evil spirits by which it is haunted.’ - (Rich’s “Memoir on the Ruins of Babylon,” p.
27.) The Joseph Wolff, speaking of his visit to Babylon, says, ‘I inquired of them (the Yezeedes),
whether the Arabs ever pitched their tents among the ruins of Babylon. No, said they, the Arabs
believe that the ghost of Nimrod walks amidst them in the darkness, and no Arab would venture
on so hazardous an experiment.’
2. KRETZMANN, “It shall never be inhabited, neither shall it be dwelt in from generation
to generation; neither shall the Arabians, the Bedouin nomads, pitch tent there; neither
shall the shepherds make their fold there, total desolation should reign there forever.
3. GILL, “It shall never be inhabited,.... As it has not been since its utter destruction.
Pausanias (p), who lived in the times of Adrian, says, Babylon, the greatest city that ever the sun
saw, that then there was nothing left of it but a wall: what is now called Babylon is a new city,
and built in another place:
neither shall it be dwelt in from generation to generation; which is the same thing
repeated in other and stronger terms, for the confirmation of it:
neither shall the Arabian pitch tent there; that sort of the Arabians called Scenitae,
because they dwelt in tents, and moved from place to place with their flocks, for the sake of
pasture; but here there should be none for them, and therefore would not pitch their tents at it:
neither shall the shepherds make their folds there; as they had used to do in the
pastures adjoining to it, which were formerly exceeding good, but now would be barren and

81. unfruitful; and as there would be no shepherds in the city, so neither would any neighbouring
ones come hither, or any from distant parts; partly because of the unfruitfulness of the place,
and partly through fear of wild beasts, which had their habitation there, as follows. Pliny (q) says
it was reduced to a mere desert.
4. HENRY, “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.
5. JAMISON, “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 Isa_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.
5B. PULPIT, “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

82. 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.
6. K&D, “Babel, like the cities of the Pentapolis, had now become a perpetual desert. “She
remains uninhabited for ever, and unoccupied into generation of generations; and not an
Arab pitches his tent there, and shepherds do not make their folds there. And there lie beasts of
the desert, and horn-owls fill their houses; and ostriches dwell there, and field-devils hop about
there. And jackals howl in her castles, and wild dogs in palaces of pleasure; and her time is
near to come, and her days will not be prolonged.” The conclusion is similar to that of the
prophecy against Edom, in Isa_34:16-17. There the certainty of the prediction, even in its most
minute particulars, is firmly declared; here the nearness of the time of fulfilment. But the
fulfilment did not take place so soon as the words of the prophecy might make it appear.
According to Herodotus, Cyrus, the leader of the Medo-Persian army, left the city still standing,
with its double ring of walls. Darius Hystaspis, who had to conquer Babylon a second time in 518
b.c., had the walls entirely destroyed, with the exception of fifty cubits. Xerxes gave the last
thrust to the glory of the temple of Belus. Having been conquered by Seleucus Nicator (312), it
declined just in proportion as Seleucia rose. Babylon, says Pliny, ad solitudinem rediit exhausta
vicinitate Seleuciae. At the time of Strabo (born 60 b.c.) Babylon was a perfect desert; and he
applies to it (16:15) the words of the poet, ᅚρηµία µεγάλη ʆστᆳν ᅧ µεγάλη πόλις. Consequently, in the
passage before us the prophecy falls under the law of perspective foreshortening. But all that it
foretells has been literally fulfilled. The curse that Babylon would never come to be settled in
and inhabited again (a poetical expression, like Jer_17:25; Jer_33:16), proved itself an effectual
one, when Alexander once thought of making Babylon the metropolis of his empire. He was
carried off by an early death. Ten thousand workmen were at that time employed for two
months in simply clearing away the rubbish of the foundations of the temple of Belus (the
Nimrod-tower). “Not an Arab pitches his tent there” (‛Arabi, from ‛Arabah, a steppe, is used here
for the first time in the Old Testament, and then again in Jer_3:2; yahel, different from yahel in
Isa_13:10 and Job_31:26, is a syncopated form of ‫ל‬ ֵ‫ה‬ፍְ‫,י‬ tentorium figet, according to Ges. §68,
Anm. 2, used instead of the customary ‫ל‬ ַ‫ה‬ ֱ‫א‬ֶ‫:)י‬ this was simply the natural consequence of the
great field of ruins, upon which there was nothing but the most scanty vegetation. But all kinds
of beasts of the desert and waste places make their homes there instead. The list commences
with ziyyim (from zi, dryness, or from ziyi, an adj. relat. of the noun zi), i.e., dwellers in the desert;
the reference here is not to men, but, as in most other instances, to animals, though it is
impossible to determine what are the animals particularly referred to. That ochim are horned
owls (Uhus) is a conjecture of Aurivillius, which decidedly commends itself. On be
noth ya‛anah,
see at Job_39:13-18. Wetzstein connects ya‛anah with an Arabic word for desert; it is probably
more correct, however, to connect it with the Syriac ‫,יענא‬ greedy. The feminine plural embraces
ostriches of both sexes, just as the 'iyyim (sing. ‫י‬ ִ‫א‬ = ‫י‬ְ‫ו‬ ִ‫,א‬ from 'avah, to howl: see Bernstein's Lex.
on Kirsch's Chrestom. Syr. p. 7), i.e., jackals, are called benat awa in Arabic, without distinction
of sex (awa in this appellation is a direct reproduction of the natural voice of the animal, which is
called wawi in vulgar Arabic). Tan has also been regarded since the time of Pococke and
Schnurrer as the name of the jackal; and this is supported by the Syriac and Targum rendering

83. yaruro (see Bernstein, p. 220), even more than by the Arabic name of the wolf, tinan, which only
occurs here and there. ‫י‬ ִ‫,א‬ ibnu awa, is the common jackal found in Hither Asia (Canis aureus
vulgaris), the true type of the whole species, which is divided into at least ten varieties, and
belongs to the same genus as dogs and wolves (not foxes). Tan may refer to one of these
varieties, which derived its name from its distinctive peculiarity as a long-stretched animal,
whether the extension was in the trunk, the snout, or the tail.
The animals mentioned, both quadrupeds (rabatz) and birds (shacan), are really found there,
on the soil of ancient Babylon. When Kerporter was drawing near to the Nimrod-tower, he saw
lions sunning themselves quietly upon its walls, which came down very leisurely when alarmed
by the cries of the Arabs. And as Rich heard in Bagdad, the ruins are still regarded as a
rendezvous for ghosts: sa‛ir, when contrasted with ‛attud, signifies the full-grown shaggy buck-
goat; but here se‛irim is applied to demons in the shape of goats (as in Isa_34:14). According to
the Scriptures, the desert is the abode of unclean spirits, and such unclean spirits as the popular
belief or mythology pictured to itself were se‛irim. Virgil, like Isaiah, calls them saltantes
Satyros. It is remarkable also that Joseph Wolf, the missionary and traveller to Bochara, saw
pilgrims of the sect of Yezidis (or devil-worshippers) upon the ruins of Babylon, who performed
strange and horrid rites by moonlight, and danced extraordinary dances with singular gestures
and sounds. On seeing these ghost-like, howling, moonlight pilgrims, he very naturally recalled
to mind the dancing se‛irim of prophecy (see Moritz Wagner's Reise nach Persien und dem
Lande der Kurden, Bd. ii. p. 251). And the nightly howling and yelling of jackals (‛anah after rikke
d, as in 1Sa_18:6-7) produces its natural effect upon every traveller there, just as in all the other
ruins of the East. These are now the inhabitants of the royal 'arme
noth, which the prophet calls
'alme
noth with a sarcastic turn, on account of their widowhood and desolation; these are the
inhabitants of the palaces of pleasure, the luxurious villas and country-seats, with their hanging
gardens. The Apocalypse, in Rev_18:2, takes up this prophecy of Isaiah, and applies it to a still
existing Babylon, which might have seen itself in the mirror of the Babylon of old.
7.CALVIN, “20.It shall never be inhabited any more. By the verb ‫,תשב‬ (thesheb,) shall sit, he means
continuance; as if he had said, “ is no hope of restoring Babylon.” All these forms of expression have
precisely the same object, that the Babylonians will be destroyed with such a destruction that their ruin
shall be perpetual. The picture is still further heightened by adding, that the desolation will be so great
that in that place neither will the Arabians pitch their tents, nor the shepherds their folds That place must
have been marvellously forsaken and uncultivated, when it was disregarded by those roving tribes; for
the Arabians were a wandering and unsettled nation, and had no fixed abode. Having left their native
country, because it was barren, and is therefore called Arabia Deserta, (for it is of that country that we
speak,) they devoted themselves to feeding flocks and to hunting, and wandered without any fixed
residence; for which reason also the Greeks called them σκηνήται, (skenetai,) dwellers in tents. Now the

84. country around Babylon was exceedingly fertile before that calamity, which rendered this change the
more astonishing and almost miraculous, either because the place lost its former fertility, or because the
constant slaughter made all men abhor the sight of it. Undoubtedly the Prophet means that not only will
the buildings be thrown down, but the very soil will be accursed.
21
But desert creatures will lie there,
jackals will fill her houses;
there the owls will dwell,
and there the wild goats will leap about.
1.BARNES, “But wild beasts of the desert shall lie there - Hebrew, (‫ציים‬ tsı yı ym).
This word denotes properly those animals that dwell in dry and desolate places, from ‫צי‬ tsı y “a
waste, a desert.” The ancient versions have differed considerably in the interpretation. The
Septuagint in different places renders it, Θηριά Theria - ‘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 'ochı ym. 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, Σειρᇿνες Seirenes - ‘Sirens.’ The Chaldee, ‘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

85. “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
‛ı rı ym). 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 2Ch_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 ∆αιµόνια Daimonia - ‘Demons, or devils.’ The Vulgate, Pilosi - ‘Shaggy, or
hairy animals.’ The Chaldee, ‘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.’
2. CLARKE, “Satyrs - A kind of beast like to man, which is called ‫מרמוטש‬ marmots, a
monkey. - Rabbi Parchon.

86. 3. GILL, “But wild beasts of the desert shall lie there,.... What sort of creatures are
meant is not certain. The Targum renders it by a word which signifies monstrous, astonishing
creatures; the Latin interpreter of it calls them apes. Jarchi and Kimchi say such are intended as
are called martens or sables, a creature of the weasel kind. The Hebrew word does not much
differ from the Arabic one used for "wild cats":
and their houses shall be full of doleful creatures; whose voices are very mournful and
unpleasant. Aben Ezra says such creatures are meant, that those that see them are amazed at
them. Jarchi declares they are a kind of creatures he was ignorant of; and Kimchi thinks they are
the same with "furon", or "ferrets": and the Latin interpreter of the Targum renders the word
that uses by "weasels":
and owls shall dwell there; or "the daughters of the owl", or "of the ostriches", as the
Targum and Syriac version; with which agrees the Vulgate Latin, rendering the word "ostriches",
as it is in Lam_4:3; the Septuagint version translates it "sirens", or "mermaids":
and satyrs shall dance there; a sort of monstrous creatures with the ancients, painted half
men and half goats; the upper part of them like men, except the horns on their heads, and the
lower parts like goats, and all over hairy; and the word here used signifies hairy; and is used for
goats, and sometimes for devils, either because they have appeared in this form, as Kimchi says,
to them that believe them; or because they, by their appearance, inject such horror in men, as
cause their hair to stand upright: hence the Targum, Jarchi, and Kimchi, interpret it of devils
here; and so the Septuagint version, and those that follow it, the Syriac and Arabic, render it,
"and demons shall dance there": with this agrees the account of mystical Babylon, Rev_18:2.
4. KRETZMANN, “But wild beasts of the desert shall lie there, making their dens in the
midst of the ruins; and their houses shall be full of doleful creatures, the howling jackals
probably being meant; and owls shall dwell there, rather, ostriches, and satyrs, or wild
goats, thought to be possessed of demons, shall dance there.
5. JAMISON, “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].
6. PULPIT, “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

87. 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.
7.CALVIN, “21.But the Ziim shall lie there. (209) He continues the description of a desert place, and
alludes to what he had formerly said, that Babylon will be destitute of inhabitants. In what way ‫ציים‬ (tziim)
ought to be translated I cannot easily say, on account of the diversity in the opinions of translators, who
differ in this, as in various names of animals and herbs. The use of these things did not continue among
them; and the Jews, who are themselves ignorant and unskilful, do not retain the knowledge of these
things, though there are some of them who know nothing about either herbs or animals, and yet have the
impudence to boast of being physicians. Of those who think that ‫ציים‬ (tziim) is the name of a wild animal,
some will have it to be a quadruped, and others, a bird; but that is a matter of little importance. For my
own part, I have no doubt that the Prophet means either wild beasts which cannot be tamed, or birds
which build their nests in distant forests.
It will not be amiss to explain what follows about Satyrs or Pans, who are called by the French, according
to the various dialects of the provinces, sometimes Luittons , sometimes Follets , and sometimes Loups-
garouz (210) As Satan deludes men by various tricks, so he gives to them various names. It is certain
that ‫ציים‬ (tziim) is often used in Scripture for devils; and it is derived from ‫,ציה‬ (tziyah,) which
means dryness, or, a desert, as ‫איים‬ (iyim) is derived from ‫,אים‬ (ayam,) which means to terrify. The Devil
performs strange tricks by means of Fauns and Satyrs, and on that account their names are given to
him.
The design of the Prophet is to show that the solitude will be so great, that not only will the place be
deserted by men, but even the devils will there deceive by their tricks; for the devils avail themselves of
the tendency of solitary places to produce terror. As enemies and robbers, by sallying forth from
concealed lurking-places, frighten men the more, so devils take advantage of the night and the darkness,
and of places distant from the view of men, that they may be able to excite greater terror in those who are
naturally timorous.

88. 22
Hyenas will inhabit her strongholds,
jackals her luxurious palaces.
Her time is at hand,
and her days will not be prolonged.
1.BARNES, “And the wild beasts of the islands - (‫איים‬ 'ı yı ym); 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 Chaldee 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 tannı yn). 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.)

89. 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.

90. 2. CLARKE, “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,
Chaldee, and Vulgate.
Πουλυποδες δ’ εν εµοι θαλαµας φωκαι τε µελαιναι
Οικα ποιησονται ακηδεα, χητειʷ 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.
3. GILL, “And the wild beasts of the islands shall cry in their desolate houses,.... The
Targum and Syriac version, "in their palaces", and so the Vulgate Latin; or "with their widows",
such as have lost their mates: what creatures are here meant is very uncertain; we in general call
them the wild beasts of the islands, because the word is sometimes used for islands; the Targum
renders it "cats", wild ones; the Syriac version, "sirens"; and the Arabic, the "hyaenae"; the
Septuagint version, "onocentaurs"; and the Vulgate Latin version, "owls", which live in desolate
houses, and cry or answer to one another, which is the sense of the phrase here:
and dragons in their pleasant palaces; where they delight to be, though otherwise very
dismal. The Septuagint and Arabic versions render it, "hedgehogs": the Syriac version, "wild
dogs"; and the Vulgate Latin version, "sirens"; the word is commonly used for "whales", and
sometimes for serpents, which seems to be the sense here; and to this agrees the account that R.
Benjamin Tudelensis (r) gives of Babylon, who, when he was there, about five or six hundred
years ago, saw the palace of Nebuchadnezzar in ruins, but men were afraid to enter into it,
because of serpents and scorpions, which were within it. Rauwolff, a German traveller, about the
year 1574, reports of the tower of Babylon, that it was so ruinous, so low, and so full of
venomous creatures, which lodge in holes made by them in the rubbish, that no one durst

91. approach nearer to it than within half a league, excepting during two months in the winter,
when these animals never stir out of their holes (s):
and her time is near to come; that is, the time of the destruction of Babylon, as the Targum
expresses it; which, though two hundred years or more from the time of this prophecy, yet but a
short time with God; and when this was made known to the Jews in captivity, for whose comfort
it is written, it was not afar off:
and her days shall not be prolonged; the days of her prosperity and happiness, but should
be shortened.
4. HENRY, “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.
5. JAMISON, “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 (Isa_14:1, Isa_14:2).
6. KRETZMANN, “And the wild beasts of the islands, probably hyenas, shall cry in their
desolate houses, in the ruined palaces of the city, and dragons in their pleasant palaces,
jackals or wolves being among the inhabitants of the stone heaps remaining. And her time
is near to come, and her days shall not be prolonged, the threatened ruin would come in a
comparatively short time. And so it came to pass, for the destruction of Babylon, begun by
Darius Hystaspes, continued by Xerxes, was completed by Seleucus Nicator in the fourth
century before Christ, so that even before the birth of Christ the historian Strabo describes

92. the ruins of proud Babylon in words which are strangely like those of the prophet here
recorded.
7. PULPIT, “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.
Footnotes:
a. Isaiah 13:6 Hebrew Shaddai
b. Isaiah 13:19 Or Chaldeans
New International Version (NIV)
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