1 Come down, and sit in the dust, O virgin daughter of Babylon, sit on the ground: there is no throne, O daughter of the Chaldeans: for thou shalt no more be called tender and delicate.
2 Take the millstones, and grind meal: uncover thy locks, make bare the leg, uncover the thigh, pass over the rivers.
3 Thy nakedness shall be uncovered, yea, thy shame shall be seen: I will take vengeance, and I will not meet thee as a man.
4 As for our redeemer, the LORD of hosts is his name, the Holy One of Israel.
5 Sit thou silent, and get thee into darkness, O daughter of the Chaldeans: for thou shalt no more be called, The lady of kingdoms.
6 I was wroth with my people, I have polluted mine inheritance, and given them into thine hand: thou didst shew them no mercy; upon the ancient hast thou very heavily laid thy yoke.
7 And thou saidst, I shall be a lady for ever: so that thou didst not lay these things to thy heart, neither didst remember the latter end of it.
8 Therefore hear now this, thou that art given to pleasures, that dwellest carelessly, that sayest in thine heart, I am, and none else beside me; I shall not sit as a widow, neither shall I know the loss of children:
9 But these two things shall come to thee in a moment in one day, the loss of children, and widowhood: they shall come upon thee in their perfection for the multitude of thy sorceries, and for the great abundance of thine enchantments.
10 For thou hast trusted in thy wickedness: thou hast said, None seeth me. Thy wisdom and thy knowledge, it hath perverted thee; and thou hast said in thine heart, I am, and none else beside me.
11 Therefore shall evil come upon thee; thou shalt not know from whence it riseth: and mischief shall fall upon thee; thou shalt not be able to put it off: and desolation shall come upon thee suddenly, which thou shalt not know.
12 Stand now with thine enchantments, and with the multitude of thy sorceries, wherein thou hast laboured from thy youth; if so be thou shalt be able to profit, if so be thou mayest prevail.
13 Thou art wearied in the multitude of thy counsels. Let now the astrologers, the stargazers, the monthly prognosticators, stand up, and save thee from these things that shall come upon thee.
14 Behold, they shall be as stubble; the fire shall burn them; they shall not deliver themselves from the power of the flame: there shall not be a coal to warm at, nor fire to sit before it.
15 Thus shall they be unto thee with whom thou hast laboured, even thy merchants, from thy youth: they shall wander every one to his quarter; none shall save thee.
1 Come down, H3381 and sit H3427 in the dust, H6083 O virgin H1330 daughter H1323 of Babylon, H894 sit H3427 on the ground: H776 there is no throne, H3678 O daughter H1323 of the Chaldeans: H3778 for thou shalt no more H3254 be called H7121 tender H7390 and delicate. H6028
2 Take H3947 the millstones, H7347 and grind H2912 meal: H7058 uncover H1540 thy locks, H6777 make bare H2834 the leg, H7640 uncover H1540 the thigh, H7785 pass over H5674 the rivers. H5104
3 Thy nakedness H6172 shall be uncovered, H1540 yea, thy shame H2781 shall be seen: H7200 I will take H3947 vengeance, H5359 and I will not meet H6293 thee as a man. H120
4 As for our redeemer, H1350 the LORD H3068 of hosts H6635 is his name, H8034 the Holy One H6918 of Israel. H3478
5 Sit H3427 thou silent, H1748 and get H935 thee into darkness, H2822 O daughter H1323 of the Chaldeans: H3778 for thou shalt no more H3254 be called, H7121 The lady H1404 of kingdoms. H4467
6 I was wroth H7107 with my people, H5971 I have polluted H2490 mine inheritance, H5159 and given H5414 them into thine hand: H3027 thou didst shew H7760 them no mercy; H7356 upon the ancient H2205 hast thou very H3966 heavily H3513 laid thy yoke. H5923
7 And thou saidst, H559 I shall be a lady H1404 for ever: H5769 so that thou didst not lay H7760 these things to thy heart, H3820 neither didst remember H2142 the latter end H319 of it.
8 Therefore hear H8085 now this, thou that art given to pleasures, H5719 that dwellest H3427 carelessly, H983 that sayest H559 in thine heart, H3824 I am, and none else H657 beside me; I shall not sit H3427 as a widow, H490 neither shall I know H3045 the loss of children: H7908
9 But these two H8147 things shall come H935 to thee in a moment H7281 in one H259 day, H3117 the loss of children, H7908 and widowhood: H489 they shall come H935 upon thee in their perfection H8537 for the multitude H7230 of thy sorceries, H3785 and for the great H3966 abundance H6109 of thine enchantments. H2267
10 For thou hast trusted H982 in thy wickedness: H7451 thou hast said, H559 None seeth H7200 me. Thy wisdom H2451 and thy knowledge, H1847 it hath perverted H7725 thee; and thou hast said H559 in thine heart, H3820 I am, and none else H657 beside me.
11 Therefore shall evil H7451 come H935 upon thee; thou shalt not know H3045 from whence it riseth: H7837 and mischief H1943 shall fall H5307 upon thee; thou shalt not be able H3201 to put it off: H3722 and desolation H7722 shall come H935 upon thee suddenly, H6597 which thou shalt not know. H3045
12 Stand H5975 now with thine enchantments, H2267 and with the multitude H7230 of thy sorceries, H3785 wherein H834 thou hast laboured H3021 from thy youth; H5271 if so be thou shalt be able H3201 to profit, H3276 if so be thou mayest prevail. H6206
13 Thou art wearied H3811 in the multitude H7230 of thy counsels. H6098 Let now the astrologers, H1895 H8064 the stargazers, H2374 H3556 the monthly H2320 prognosticators, H3045 stand up, H5975 and save H3467 thee from these things that shall come H935 upon thee.
14 Behold, they shall be as stubble; H7179 the fire H784 shall burn H8313 them; they shall not deliver H5337 themselves H5315 from the power H3027 of the flame: H3852 there shall not be a coal H1513 to warm H2552 at, nor fire H217 to sit H3427 before it.
15 Thus shall they be unto thee with whom thou hast laboured, H3021 even thy merchants, H5503 from thy youth: H5271 they shall wander H8582 every one H376 to his quarter; H5676 none shall save H3467 thee.
1 Come down, and sit in the dust, O virgin daughter of Babylon; sit on the ground without a throne, O daughter of the Chaldeans: for thou shalt no more be called tender and delicate.
2 Take the millstones, and grind meal; remove thy veil, strip off the train, uncover the leg, pass through the rivers.
3 Thy nakedness shall be uncovered, yea, thy shame shall be seen: I will take vengeance, and will spare no man.
4 Our Redeemer, Jehovah of hosts is his name, the Holy One of Israel.
5 Sit thou silent, and get thee into darkness, O daughter of the Chaldeans; for thou shalt no more be called The mistress of kingdoms.
6 I was wroth with my people, I profaned mine inheritance, and gave them into thy hand: thou didst show them no mercy; upon the aged hast thou very heavily laid thy yoke.
7 And thou saidst, I shall be mistress for ever; so that thou didst not lay these things to thy heart, neither didst remember the latter end thereof.
8 Now therefore hear this, thou that art given to pleasures, that sittest securely, that sayest in thy heart, I am, and there is none else besides me; I shall not sit as a widow, neither shall I know the loss of children:
9 but these two things shall come to thee in a moment in one day, the loss of children, and widowhood; in their full measure shall they come upon thee, in the multitude of thy sorceries, and the great abundance of thine enchantments.
10 For thou hast trusted in thy wickedness; thou hast said, None seeth me; thy wisdom and thy knowledge, it hath perverted thee, and thou hast said in thy heart, I am, and there is none else besides me.
11 Therefore shall evil come upon thee; thou shalt not know the dawning thereof: and mischief shall fall upon thee; thou shalt not be able to put it away: and desolation shall come upon thee suddenly, which thou knowest not.
12 Stand now with thine enchantments, and with the multitude of thy sorceries, wherein thou hast labored from thy youth; if so be thou shalt be able to profit, if so be thou mayest prevail.
13 Thou art wearied in the multitude of thy counsels: let now the astrologers, the star-gazers, the monthly prognosticators, stand up, and save thee from the things that shall come upon thee.
14 Behold, they shall be as stubble; the fire shall burn them; they shall not deliver themselves from the power of the flame: it shall not be a coal to warm at, nor a fire to sit before.
15 Thus shall the things be unto thee wherein thou hast labored: they that have trafficked with thee from thy youth shall wander every one to his quarter; there shall be none to save thee.
1 Come down, and sit on the dust, O virgin daughter of Babylon, Sit on the earth, there is no throne, O daughter of the Chaldeans, For no more do they cry to thee, `O tender and delicate one.'
2 Take millstones, and grind flour, Remove thy veil, draw up the skirt, Uncover the leg, pass over the floods.
3 Revealed is thy nakedness, yea, seen is thy reproach, Vengeance I take, and I meet not a man.
4 Our redeemer `is' Jehovah of Hosts, His name `is' the Holy One of Israel.
5 Sit silent, and go into darkness, O daughter of the Chaldeans, For no more do they cry to thee, `Mistress of kingdoms.'
6 I have been wroth against My people, I have polluted Mine inheritance And I give them into thy hand, Thou hast not appointed for them mercies, On the aged thou hast made thy yoke very heavy,
7 And thou sayest, `To the age I am mistress,' While thou hast not laid these things to thy heart, Thou hast not remembered the latter end of it.
8 And now, hear this, O luxurious one, Who is sitting confidently -- Who is saying in her heart, `I `am', and none else, I sit not a widow, nor know bereavement.'
9 And come in to thee do these two things, In a moment, in one day, childlessness and widowhood, According to their perfection they have come upon thee, In the multitude of thy sorceries, In the exceeding might of thy charms.
10 And thou art confident in thy wickedness, Thou hast said, `There is none seeing me,' Thy wisdom and thy knowledge, It is turning thee back, And thou sayest in thy heart, `I `am', and none else.'
11 And come in on thee hath evil, Thou knowest not its rising, And fall on thee doth mischief, Thou art not able to pacify it, And come on thee suddenly doth desolation, Thou knowest not.
12 Stand, I pray thee, in thy charms, And in the multitude of thy sorceries, In which thou hast laboured from thy youth, It may be thou art able to profit, It may be thou dost terrify!
13 Thou hast been wearied in the multitude of thy counsels, Stand up, I pray thee, and save thee, Let the charmers of the heavens, Those looking on the stars, Those teaching concerning the months, From those things that come on thee!
14 Lo, they have been as stubble! Fire hath burned them, They deliver not themselves from the power of the flame, There is not a coal to warm them, a light to sit before it.
15 So have they been to thee with whom thou hast laboured, Thy merchants from thy youth, Each to his passage they have wandered, Thy saviour is not!
1 Come down and sit in the dust, virgin-daughter of Babylon! Sit on the ground, -- [there is] no throne, O daughter of the Chaldeans; for thou shalt no more be called tender and delicate.
2 Take the millstones, and grind meal; remove thy veil, lift up the train, uncover the leg, pass over rivers:
3 thy nakedness shall be uncovered, yea, thy shame shall be seen. I will take vengeance, and I will meet none [to stay me]. ...
4 Our Redeemer, Jehovah of hosts is his name, the Holy One of Israel. ...
5 Sit silent, and get thee into darkness, daughter of the Chaldeans; for thou shalt no more be called, Mistress of kingdoms.
6 I was wroth with my people, I polluted mine inheritance, and gave them into thy hand: thou didst shew them no mercy; upon the aged didst thou very heavily lay thy yoke;
7 and thou saidst, I shall be a mistress for ever; so that thou didst not take these things to heart, thou didst not remember the end thereof.
8 And now hear this, thou voluptuous one, that dwellest carelessly, that sayest in thy heart, It is I, and there is none but me; I shall not sit as a widow, neither shall I know loss of children:
9 yet these two things shall come upon thee in a moment, in one day, loss of children and widowhood; they shall come upon thee in full measure for the multitude of thy sorceries, for the great abundance of thine enchantments.
10 For thou hast confided in thy wickedness: thou hast said, None seeth me. Thy wisdom and thy knowledge, it hath seduced thee; and thou hast said in thy heart, It is I, and there is none but me.
11 But evil shall come upon thee -- thou shalt not know from whence it riseth; and mischief shall fall upon thee, which thou shalt not be able to ward off; and desolation that thou suspectest not shall come upon thee suddenly.
12 Stand now with thine enchantments and with the multitude of thy sorceries, wherein thou hast laboured from thy youth; if so be thou shalt be able to turn them to profit, if so be thou mayest cause terror.
13 Thou art wearied in the multitude of thy counsels. Let now the interpreters of the heavens, the observers of the stars, who predict according to the new moons what shall come upon thee, stand up, and save thee.
14 Behold, they shall be as stubble, the fire shall burn them; they shall not deliver themselves from the power of the flame: there shall not be a coal to warm at, [nor] fire to sit before it.
15 Thus shall they be unto thee with whom thou hast laboured, they that trafficked with thee from thy youth: they shall wander every one to his own quarter; there is none to save thee.
1 Come down, and sit in the dust, virgin daughter of Babylon; sit on the ground without a throne, daughter of the Chaldeans: for you shall no more be called tender and delicate.
2 Take the millstones, and grind meal; remove your veil, strip off the train, uncover the leg, pass through the rivers.
3 Your nakedness shall be uncovered, yes, your shame shall be seen: I will take vengeance, and will spare no man.
4 Our Redeemer, Yahweh of hosts is his name, the Holy One of Israel.
5 Sit you silent, and get you into darkness, daughter of the Chaldeans; for you shall no more be called The mistress of kingdoms.
6 I was angry with my people, I profaned my inheritance, and gave them into your hand: you did show them no mercy; on the aged have you very heavily laid your yoke.
7 You said, I shall be mistress forever; so that you did not lay these things to your heart, neither did remember the latter end of it.
8 Now therefore hear this, you who are given to pleasures, who sit securely, who say in your heart, I am, and there is none else besides me; I shall not sit as a widow, neither shall I know the loss of children:
9 but these two things shall come to you in a moment in one day, the loss of children, and widowhood; in their full measure shall they come on you, in the multitude of your sorceries, and the great abundance of your enchantments.
10 For you have trusted in your wickedness; you have said, None sees me; your wisdom and your knowledge, it has perverted you, and you have said in your heart, I am, and there is none else besides me.
11 Therefore shall evil come on you; you shall not know the dawning of it: and mischief shall fall on you; you shall not be able to put it away: and desolation shall come on you suddenly, which you don't know.
12 Stand now with your enchantments, and with the multitude of your sorceries, in which you have labored from your youth; if so be you shall be able to profit, if so be you may prevail.
13 You are wearied in the multitude of your counsels: let now the astrologers, the star-gazers, the monthly prognosticators, stand up, and save you from the things that shall come on you.
14 Behold, they shall be as stubble; the fire shall burn them; they shall not deliver themselves from the power of the flame: it shall not be a coal to warm at, nor a fire to sit before.
15 Thus shall the things be to you in which you have labored: those who have trafficked with you from your youth shall wander everyone to his quarter; there shall be none to save you.
1 Come and take your seat in the dust, O virgin daughter of Babylon; come down from your seat of power, and take your place on the earth, O daughter of the Chaldaeans: for you will never again seem soft and delicate.
2 Take the crushing-stones and get the meal crushed: take off your veil, put away your robe, let your legs be uncovered, go through the rivers.
3 The shame of your unclothed condition will be seen by all: I will give punishment without mercy,
4 Says the Lord who takes up our cause; the Lord of armies is his name, the Holy One of Israel.
5 Be seated in the dark without a word, O daughter of the Chaldaeans: for you will no longer be named, The Queen of Kingdoms.
6 I was angry with my people, I put shame on my heritage, and gave them into your hands: you had no mercy on them; you put a cruel yoke on those who were old;
7 And you said, I will be a queen for ever: you did not give attention to these things, and did not keep in mind what would come after.
8 So now take note of this, you who are given up to pleasure, living without fear of evil, saying in your heart, I am, and there is no one like me; I will never be a widow, or have my children taken from me.
9 But these two things will come on you suddenly in one day, the loss of children and of husband: in full measure they will come on you, for all your secret arts, and all your wonders.
10 For you had faith in your evil-doing; you said, No one sees me; by your wisdom and knowledge you have been turned out of the way: and you have said in your heart, I am, and there is no other.
11 Because of this evil will come on you, which may not be turned away for any price: and trouble will overtake you, from which no money will give salvation: destruction will come on you suddenly, without your knowledge.
12 Go on now with your secret arts, and all your wonder-working, to which you have given yourself up from your earliest days; it may be that they will be of profit to you, or by them you may put fear into your attackers.
13 But your mind is troubled by the number of your guides: let them now come forward for your salvation: the measurers of the heavens, the watchers of the stars, and those who are able to say from month to month what things are coming on you.
14 Truly, they have become like dry stems, they have been burned in the fire; they are not able to keep themselves safe from the power of the flame: it is not a coal for warming them, or a fire by which a man may be seated.
15 Small profit have you had from those who, from your earliest days, got great profit out of you; they have gone in flight, every one straight before him, and you have no saviour.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Isaiah 47
Commentary on Isaiah 47 Keil & Delitzsch Commentary
From the gods of Babylon the proclamation of judgment passes onto Babylon itself. “Come down, and sit in the dust, O virgin daughter Babel; sit on the ground without a throne, O Chaldaeans-daughter! For men no longer call thee delicate and voluptuous. Take the mill, and grind meal: throw back they veil, lift up the train, uncover the thigh, wade through streams. Let thy nakedness be uncovered, even let thy shame be seen; I shall take vengeance, and not spare men. Our Redeemer, Jehovah of hosts is His name, Holy One of Israel.” This is the first strophe in the prophecy. As v. 36 clearly shows, what precedes is a penal sentence from Jehovah. Both בּת in relation to בּתוּלת (Isaiah 23:12; Isaiah 37:22), and בּבל and כּשׂדּים in relation to בּת , are appositional genitives; Babel and Chaldeans ( כשׂדים as in Isaiah 48:20) are regarded as a woman, and that as one not yet dishonoured. The unconquered oppressor is threatened with degradation from her proud eminence into shameful humiliation; sitting on the ground is used in the same sense as in Isaiah 3:26. Hitherto men have called her, with envious admiration, rakkâh va‛ânuggâh (from Deuteronomy 28:56), mollis et delicata , as having carefully kept everything disagreeable at a distance, and revelled in nothing but luxury (compare ‛ōneg , Isaiah 13:22). Debauchery with its attendant rioting (Isaiah 14:11; Isaiah 25:5), and the Mylitta worship with its licensed prostitution (Herod. i. 199), were current there; but now all this was at an end. תוסיפי , according to the Masora, has only one pashta both here and in Isaiah 47:5, and so has the tone upon the last syllable, and accordingly m etheg in the antepenult . Isaiah's artistic style may be readily perceived both in the three clauses of Isaiah 47:1 that are comparable to a long trumpet-blast (compare Isaiah 40:9 and Isaiah 16:1), and also in the short, rugged, involuntarily excited clauses that follow. The mistress becomes the maid, and has to perform the low, menial service of those who, as Homer says in Od. vii. 104, ἀλετρεύουσι μύλης ἔπι μήλοπα καρπόν (grind at the mill the quince-coloured fruit; compare at Job 31:10). She has to leave her palace as a prisoner of war, and, laying aside all feminine modesty, to wade through the rivers upon which she borders. Chespı̄ has ĕ instead of ĭ , and, as in other cases where a sibilant precedes, the mute p instead of f (compare 'ispı̄ , Jeremiah 10:17). Both the prosopopeia and the parallel, “thy shame shall be seen,” require that the expression “thy nakedness shall be uncovered” should not be understood literally. The shame of Babel is her shameful conduct, which is not to be exhibited in its true colours, inasmuch as a stronger one is coming upon it to rob it of its might and honour. This stronger one, apart from the instrument employed, is Jehovah: vindictam sumam, non parcam homini . Stier gives a different rendering here, namely, “I will run upon no man, i.e., so as to make him give way;” Hahn, “I will not meet with a man,” so destitute of population will Babylon be; and Ruetschi, “I will not step in as a man.” Gesenius and Rosenmüller are nearer to the mark when they suggest non pangam ( paciscar ) cum homine ; but this would require at any rate את־אדם , even if the verb פּגע really had the meaning to strike a treaty. It means rather to strike against a person, to assault any one, then to meet or come in an opposite direction, and that not only in a hostile sense, but, as in this instance, and also in Isaiah 64:4, in a friendly sense as well. Hence, “I shall not receive any man, or pardon any man” (Hitzig, Ewald, etc.). According to an old method of writing the passage, there is a pause here. But Isaiah 47:4 is still connected with what goes before. As Jehovah is speaking in Isaiah 47:5, but Israel in Isaiah 47:4, and as Isaiah 47:4 is unsuitable to form the basis of the words of Jehovah, it must be regarded as the antiphone to Isaiah 47:1-3 (cf., Isaiah 45:15). Our Redeemer, exclaims the church in joyfully exalted self-consciousness, He is Jehovah of Hosts, the Holy One of Israel! The one name affirms that He possesses the all-conquering might; the other that He possesses the will to carry on the work of redemption - a will influenced and constrained by both love and wrath.
In the second strophe the penal sentence of Jehovah is continued. “Sit silent, and creep into the darkness, O Chaldeans-daughter! for men no longer call thee lady of kingdoms. I was wroth with my people; I polluted mine inheritance, and gave them into thy hand: thou hast shown them no mercy; upon old men thou laidst thy yoke very heavily. And thou saidst, I shall be lady for ever; so that thou didst not take these things to heart: thou didst not consider the latter end thereof.” Babylon shall sit down in silent, brooding sorrow, and take herself away into darkness, just as those who have fallen into disgrace shrink from the eyes of men. She is looked upon as an empress (Isaiah 13:9; the king of Babylon called himself the king of kings, Ezekiel 26:7), who has been reduced to the condition of a slave, and durst not show herself for shame. This would happen to her, because at the time when Jehovah made use of her as His instrument for punishing His people, she went beyond the bounds of her authority, showing ho pity, and ill-treating even defenceless old men. According to Loppe, Gesenius, and Hitzig, Israel is here called zâqēn , as a decayed nation awakening sympathy; but according to the Scripture, the people of God is always young, and never decays; on the contrary, its ziqnâh , i.e., the latest period of its history (Isaiah 46:4), is to be like its youth. The words are to be understood literally, like Lamentations 4:16; Lamentations 5:12 : even upon old men, Babylon had placed the heavy yoke of prisoners and slaves. But in spite of this inhumanity, it flattered itself that it would last for ever. Hitzig adopts the reading עד גּברת , and renders it, “To all future times shall I continue, mistress to all eternity.” This may possibly be correct, but it is by no means necessary, inasmuch as it can be shown from 1 Samuel 20:41, and Job 14:6, that ( ד is used as equivalent to אשׁר עד , in the sense of “till the time that;” and g e bhereth , as the feminine of gâbhēr = gebher , may be the absolute quite as well as the construct. The meaning therefore is, that the confidence of Babylon in the eternal continuance of its power was such, that “these things,” i.e., such punishments as those which were now about to fall upon it according to the prophecy, had never come into its mind; such, indeed, that it had not called to remembrance as even possible “the latter end of it,” i.e., the inevitably evil termination of its tyranny and presumption.
A third strophe of this proclamation of punishment is opened here with ועתה , on the ground of the conduct censured. “And now hear this, thou voluptuous one, she who sitteth so securely, who sayeth in her heart, I am it, and none else: I shall not sit a widow, nor experience bereavement of children. And these two will come upon thee suddenly in one day: bereavement of children and widowhood; they come upon thee in fullest measure, in spite of the multitude of thy sorceries, in spite of the great abundance of thy witchcrafts. Thou trustedst in thy wickedness, saidst, No one seeth me. Thy wisdom and thy knowledge, they led thee astray; so that thou saidst in thy heart, I am it, and none else. And misfortune cometh upon thee, which thou dost not understand how to charm away: and destruction will fall upon thee, which thou canst not atone for; there will come suddenly upon thee ruin which thou suspectest not.” In the surnames given to Babylon here, a new reason is assigned for the judgment - namely, extravagance, security, and self-exaltation. עדין is an intensive from of עדן (lxx τρυφερά ). The i of אפסי is regarded by Hahn as the same as we meet with in אתּי = אתּ ; but this is impossible here with the first person. Rosenmüller, Ewald, Gesenius, and others, take it as c hirek c ompaginis , and equivalent to עוד אין , which would only occur in this particular formula. Hitzig supposes it to be the suffix of the word, which is meant as a preposition in the sense of et praeter me ultra ( nemo ); but this nemo would be omitted, which is improbable. The more probable explanation is, that אפס signifies absolute non-existence, and when used as an adverb, “exclusively, nothing but,” e.g., קצהוּ אפס , nothing, the utmost extremity thereof, i.e., only the utmost extremity of it (Numbers 23:13; cf., Numbers 22:35). But it is mostly used with a verbal force, like אין ( אין ), ( utique ) non est (see Isaiah 45:14); hence אפסי , like איני , ( utique ) non sum . The form in which the presumption of Babylon expresses itself, viz., “I (am it), and I am absolutely nothing further,” sounds like self-deification, by the side of similar self-assertion on the part of Jehovah (Isaiah 45:5-6; Isaiah 14:21, Isaiah 14:22 and Isaiah 46:9). Nineveh speaks in just the same way in Zephaniah 2:15; compare Martial: “ Terrarum Dea gentiumque Roma cui par est nihil et nihil secundum .” Babylon also says still further (like the Babylon of the last days in Revelation 18:7): “I shall not sit as a widow (viz., mourning thus in solitude, Lamentations 1:1; Lamentations 3:28; and secluded from the world, Genesis 38:11), nor experience the loss of children” ( orbitatem ). She would become a widow, if she should lose the different nations, and “the kings of the earth who committed fornication with her” (Revelation 18:9); for her relation to her own king cannot possibly be thought of, inasmuch as the relation in which a nation stands to its temporal king is never thought of as marriage, like that of Jehovah to Israel. She would also be a mother bereaved of her children, if war and captivity robbed her of her population. But both of these would happen to her suddenly in one day, so that she would succumb to the weight of the double sorrow. Both of them would come upon her k e thummâm ( secundum integritatem eorum ), i.e., so that she would come to learn what the loss of men and the loss of children signified in all its extent and in all its depth, and that in spite of ( בּ , with, equivalent to “notwithstanding,” as in Isaiah 5:25; not “through = on account of,” since this tone is adopted for the first time in Isaiah 47:10) the multitude of its incantations, and the very great mass ( ‛ ŏtsmâh , an inf. noun, as in Isaiah 30:19; Isaiah 55:2, used here, not as in Isaiah 40:29, in an intensive sense, but, like ‛ âtsūm , as a parallel word to rabh in a numerical sense) of its witchcrafts ( c hebher , binding by means of incantations, κατάδεσμος ). Babylonia was the birth-place of astrology, from which sprang the twelve-fold division of the day, the horoscope and sun-dial (Herod. ii. 109); but it was also the home of magic, which pretended to bind the course of events, and even the power of the gods, and to direct them in whatever way it pleased (Diodorus, ii. 29). Thus had Babylon trusted in her wickedness (Isaiah 13:11), viz., in the tyranny and cunning by which she hoped to ensure perpetual duration, with the notion that she was exalted above the reach of any earthly calamity.
She thought, “None seeth me” ( non est videns me ), thus suppressing the voice of conscience, and practically denying the omnipotence and omnipresence of God. ראני (with a verbal suffix, videns me , whereas ראי saere in Genesis 16:3 signifies videns m ei = m eus ), also written ראני , is a pausal form in half pause for ראני (Isaiah 29:15). Tzere passes in pause both into pathach (e.g., Isaiah 42:22), and also, apart from such hithpael forms as Isaiah 41:16, into kametz , as in קימנוּ (Job 22:20, which see). By the “wisdom and knowledge” of Babylon, which had turned her aside from the right way, we are to understand her policy, strategy, and more especially her magical arts, i.e., the mysteries of the Chaldeans, their ἐπιχώριοι φιλόσοφοι (Strabo, xxi. 1, 6). On hōvâh (used here and in Ezekiel 7:26, written havvâh elsewhere), according to its primary meaning, “yawning,” χαῖνον , then a yawning depth, χάσμα , utter destruction, see at Job 37:6. שׁאה signifies primarily a desert, or desolate place, here destruction; and hence the derivative meaning, waste noise, a dull groan. The perfect consec. of the first clause precedes its predicate רעה in the radical form בא (Ges., §147, a ). With the parallelism of כּפּרהּ , it is not probable that שׁחרהּ , which rhymes with it, is a substantive, in the sense of “from which thou wilt experience no morning dawn” (i.e., after the night of calamity), as Umbreit supposes. The suffix also causes some difficulty (hence the Vulgate rendering, ortum ejus , sc. mali ); and instead of תדעי , we should expect תראי . In any case, shachrâh is a verb, and Hitzig renders it, “which thou wilt not know how to unblacken;” but this privative use of shichēr as a word of colour would be without example. It would be better to translate it, “which thou wilt not know how to spy out” (as in Isaiah 26:9), but better still, “which thou wilt not know how to conjure away” ( shichēr = Arab. sḥḥr , as it were incantitare , and here incantando averruncare ). The last relative clause affirms what shachrâh would state, if understood according to Isaiah 26:9 : destruction which thou wilt not know, i.e., which will come suddenly and unexpectedly.
Then follows the concluding strophe, which, like the first, announces to the imperial city in a triumphantly sarcastic tone its inevitable fate; whereas the intermediate strophes refer rather to the sins by which this fate has been brought upon it. “Come near, then, with thine enchantments, and with the multitude of thy witchcrafts, wherein thou hast laboured from thy youth: perhaps thou canst profit, perhaps thou wilt inspire terror. Thou art wearied through the multitude of thy consultations; let the dissectors of the heavens come near, then, and save thee, the star-gazers, they who with every new moon bring things to light that will come upon thee. Behold, they have become like stubble: fire has consumed them: there is not a red-hot coal to warm themselves, a hearth-fire to sit before. So is it with thy people, for whom thou hast laboured: thy partners in trade from thy youth, they wander away every one in his own direction; no one who brings salvation to thee.” Hitzig and others adopt the simple rendering, “Persevere, then, with thine enchantments.” It is indeed true, that in Leviticus 13:5 בּ עמד signifies “to remain standing by anything,” i.e., to persevere with it, just as in Ezekiel 13:5 it signifies to keep one's standing in anything; in 2 Kings 23:3, to enter upon anything; and in Ecclesiastes 8:3, to engage in anything; but there is no reason for taking it here in any other sense than in Isaiah 47:13. Babylon is to draw near with all the processes of the black art, wherein בּאשׁר , according to our western mode of expression, equivalent to בּהם אשׁר , Ges. 123, 2*) it had been addicted to abundance of routine from its youth upwards ( יגעאתּ with an auxiliary pathach for יגעתּ ); possibly it may be of some use, possibly it will terrify, i.e., make itself so terrible to the approaching calamity, as to cause it to keep off. The prophet now sees in spirit how Babylon draws near, and how it also harasses itself to no purpose; he therefore follows up the עמדי־נא , addressed in pleno to Babylon, with a second challenge commencing with יעמדוּ־נא . Their astrologers are to draw near, and try that power over the future to which they lay claim, by bringing it to bear at once upon the approaching destruction for the benefit of Babylon. עצתי ך is a singular form connected with a feminine plural suffix, such as we find in Psalms 9:15; Ezekiel 35:11; Ezra 9:15, connected with a masculine plural suffix. Assuming the correctness of the vowel-pointing, the singular appears in such cases as these to have a collective meaning, like the Arabic pl. fractus ; for there is no ground to suppose that the Aramaean plural form ‛ ētsâth is used here in the place of the Hebrew. Instead of שׁמים הברו (which would be equivalent to הברו אשׁרא , the keri reads שׁמים הברי , cutters up of the heavens, i.e., planners or dissectors of them, from hâb , dissecare , resecare (compare the rabbinical habhârâh , a syllable, i.e., segmentum vocabuli , and possibly also the talmudic ' ēbhârı̄m , limbs of a body). The correction proposed by Knobel, viz., c hōbh e rē , from c hâbhār , to know, or be versed in, is unnecessary. Châzâh b' signifies here, as it generally does, to look with pleasure or with interest at anything; hence Luther has rendered it correctly, die Sternkucker (Eng. ver. star-gazers). They are described still further as those who make known with every new moon ( lechŏdâshı̄m , like labb e qârı̄m , every morning, Isaiah 33:2, etc.), things which, etc. מאשׁר is used in a partitive sense: out of the great mass of events they select the most important, and prepare a calendar or almanack ( ἀλμενιχιακά in Plutarch) for the state every month. But these very wise men cannot save themselves, to say nothing of others, out of the power of that flame, which is no comforting coal-fire to warm one's self by, no hearth-fire (Isaiah 44:16) to sit in front of, but a devouring, eternal, i.e., peremptory flame (Isaiah 33:14). The rendering adopted by Grotius, Vitringa, Lowth, Gesenius, and others, “ non supererit pruna ad calendum ,” is a false one, if only because it is not in harmony with the figure. “Thus shall they be unto thee,” he continues in Isaiah 47:15, i.e., such things shall be endured to thy disgrace by those about whom thou hast wearied thyself ( אשׁר = בּהם אשׁר ). The learned orders of the Chaldeans had their own quarter, and enjoyed all the distinction and privileges of a priestly caste. What follows cannot possibly be understood as relating to these masters of astrology and witchcraft, as Ewald supposes; for, according to the expression שׁחרהּ in Isaiah 47:11, they would be called שׁחרי ך . Moreover, if they became a prey of the flames, and therefore were unable to flee, we should have to assume that they were burned while taking flight (Umbreit). סחרי ך are those who carried on commercial intercourse with the great “trading city” (Ezekiel 17:4), as Berossos says, “In Babylon there was a great multitude of men of other nations who had settled in Chaldea, and they lived in disorder, like the wild beasts;” compare Aeschylus, Pers. 52-3, Βαβυλὼν δ ̓ ἡ πολύχρυσος πάμμικτον ὄχλον πέμπει . All of these are scattered in the wildest flight, אל־עברו אישׁ , every one on his own side, viz., in the direction of his own home, and do not trouble themselves about Babylon.