Introduction:
 
At the time it was first spoken (By Isaiah) and recorded (by Isaiah’s scribe) Isaiah 47 was prophetic of the near future. It is now also a description of history, because the events of Babylon’s demise alluded to in this portion of the scroll of Isaiah literally came to pass (Twice in close succession ref. Cyrus and Darius). Finally, it remains prophetically future, because Revelation 17 & 18 describe a similar destruction that is yet to come upon a revived Babylonian empire in the latter days. Thus, the reality of the nature of Biblical Hebrew prophecy is illuminated yet again. Biblical Hebrew prophecy is God speaking into time and space that which He has already seen complete outside of time and space. Therefore, within time and space Hebrew prophecy appears to take on a cyclical nature. From our purview it is rarely fulfilled once, to the contrary, almost every Biblical Hebrew prophecy has and will have multiple fulfillments within the time and space bound journey of human history.
 
Isa 47:1  Rediy Come down, sink down, descend usheviy and sit, dwell, remain al in, upon afar ashes, rubbish, dust, betulat virgin bat daughter Bavel (Babylon, confusion); sheviy sit, dwell, remain la-aretz on the land eiyn-kisei without a throne, Bat-kasdiym daughter Chaldea (increasing)! Kiy For, because lo no more tosifiy will you increase (be added to), yikreu lach you will be called rakah weak, tender va-anugah and delicate.
 
“Descend and remain in garbage virgin daughter confusion; remain sitting on the ground without any power, daughter of those who increase their wealth at the expense of others. For you will no longer increase your holdings and power, you will be called weak and delicate, vulnerable.” -Authors paraphrase
 
“Descend and sit in the dust, kingdom of the congregation of Babylon; sit on the ground, there is no throne of glory, kingdom of the Chaldeans; for thou shalt no more be called
tender and delicate.” -Targum Yonatan (2nd Century CE)
 
The poetic allusions to virginity and youth are meant to convey the idea that Babylon as a super power, had stood for some time unchallenged and therefore, figuratively speaking had not been deflowered, that is, had its power taken from it.
 
In order to build a platform for avoiding the miraculous virgin birth of the Messiah, many modern Jewish commentators translate the Hebrew Betulat as “fair maiden, young woman etc.” However, with regard to the scroll of Isaiah, our ancient rabbis have always understood Betulah to refer to a virgin (a young woman “that has not been deflowered”-Iben Ezra) in the context of Isaiah. In referencing the current verse, Iben Ezra writes:
 
“Babylon is like a virgin…”
 
Additionally, the rabbis who translated the Hebrew text of Isaiah into Greek as part of the Greek version of the Tanakh (OT), the Septuagint, chose the Greek word “Parthenos”, meaning, a marriageable maiden, one who has never had intercourse, a virgin etc.
 
Babylon would lose her throne to Cyrus and Darius, kings of Persia. Thus she would remain in the dust (close to the earth) and no longer dwell at the height of her power on her throne (elevated, close to the sky). This stark contrast in poetic imagery conveys the prominent Biblical truth, “God opposes the proud, but gives grace to the humble.”(Yaakov 4:6)
 
The Hebrew Kasdiym (Chaldeans) is a plural that comes from the root kesed (increase) and literally means “increasing, increasers”. Thus, the poetic irony of the latter part of verse 1. The daughter of increasers will no longer increase.
 
Revelation 18 details the fall of the yet future Babylon, head of the beast (empire) that opposes God and His tsaddikim (righteous ones, saints). The future Babylon, like the ancient one, will be both literal and spiritual, a world leader in opposition to God and his people Israel (ethnic, religious), and like its ancient seed, it too will be destroyed, this time, never to rise again.
 
Isa 47:2  Take rechayim millstones and grind kamach meal flour, galiy put off your veil, chespiy-shovel strip off your robe, galiy uncover shok your thigh, ivriy pass through neharot rivers.
 
“Receive this calamity and go into servitude; put away the glory of thy kingdom, thy princes are overthrown, the people of thy armies are scattered, they have vanished away like waters of the river.” - Targum Yonatan (2nd Century CE)
 
To work with millstones was the job of the servants and handmaids, thus the mighty will fall and become servants and slaves.
 
The uncovering of the thigh and exposing of the private parts is both a literal description of the raping of women by invaders and a figurative allusion to the deflowering of the kingdom which had been so proud of it’s political virginity.
 
The Targum rightly understands the stripping of the veil to be a figurative allusion to the removal of the crown of Babylon. Likewise, the stripping of the robe is seen as the removal of the princes and the revealing of the thigh, a figure for the removal of the armies of Babylon, leaving the femoral artery of the people (thigh) exposed.
 
The uncovering of the thigh may also be an allusion to the fact that in order to traverse the rivers as they flee, the Babylonians will have to hitch up their clothes exposing their thighs. The rivers in question being the Tigris and Euphrates.
 
Isa 47:3  Your ervatech nakedness will be uncovered, gam also cherpatech your disgrace, reproach, scorn will be seen. I will take vengeance, ve’lo and not efga make intercession for adam a man.
 
The rhyming Hebrew couplet “ervatech” (nakedness) and “cherpatech” (disgrace) emphasise the full extent of Babylon’s shame.
 
It is HaShem Who will take vengeance and will refuse to make intercession for those who have violated, abused, enslaved and murdered His chosen people Israel (ethnic, religious).
 
“Your disgrace will be seen” means that all of the known world will be made aware of Babylon’s demise.
 
The “Whore Babylon” of Revelation 17 will also be left naked and her flesh dined on by the ten rulers of the anti-Messiah empire. HaShem will take vengeance on that future Babylon, which is, and has always been the seat of Satanic power on earth (Rev. 18:20).
 
Isa 47:4  Goaleinu Our Kinsman Redeemer YHVH (HaShem: Mercy) the LORD Tzevaot Who goes warring (of hosts) shemo is His name--Kadosh Yisrael Holy One of Israel (Overcomes in God).
 
Both the prophet and all Israel interject with the words, “Our Kinsman Redeemer, Mercy Who goes warring is His Name, the Holy One of Israel.”
 
God is described as the Kadosh Yisrael, Holy One of Israel. He is the One Who kidush, sanctifies Israel.
 
Isa 47:5  Sheviy sit, dwell, remain dumam in silence, u’voiy and go va-choshekh into darkness, Bat-kasdiym daughter Chaldea (increasing); for you will lo no longer be called ge’veret mistress of mamlachot kingdoms.
 
“Remain in silence” means that Babylon will be defeated and remain a non-entity on the world stage for a very long period of time. This of course will come to a head in the latter days when Babylon will arise once more and meet her final destruction (Rev. 18).
 
“Go into darkness” is figurative of the literal imprisonment of the fleeing Babylonians, as well as a picture of Babylon’s ultimate spiritual destiny.
 
“No longer called mistress of kingdoms” This shows how far Babylon has fallen. We note that Babylon is referred to in the feminine and her punishment correlates to the Whore of Babylon, described in Revelation 17-18.
 
From a Jewish cultural perspective, sitting silently in darkness is associated with mourning. Thus, figuratively speaking, Babylon will go into deep mourning and will remain there.
 
Isa 47:6  I was angry with amiy My people; chilaltiy I profaned, made common nachalatiy My inheritance, heritage, possession; I gave them into your hand; you showed them no rachamiym mercies; upon the zakein ancient (old, aged) you placed your exceedingly heavy ulech yoke (teaching), burden.
 
“Amiy” Notice that HaShem continues to take ownership of Israel (ethnic, religious), even when she disobeys Him and He becomes angry with her. Thus, He uses the Hebrew “amiy”, people belonging to Me.
 
God had allowed Israel to be taken into captivity in order to discipline her, as a father disciplines the son whom He loves. Part of being a talmid (disciple) is discipline. Israel had sinned against God through idolatrous practices and hatred of His covenant with her, and by her refusal to keep the Torah He had given her. However, this did not mean that He saw Babylon as a righteous nation, to the contrary, the actions of the Babylonians had proved true to their character, born of the seat of Satanic power on earth.
 
“Chilaltiy I have polluted, profaned, defiled…” This is the counterpoint to the idolatrous and defiling, polluting, profanity of Israel. The chosen people had desecrated and compromised the cities of Israel by their actions and their rejection of God. Therefore, “I have polluted and made common My possession”. Notice yet again the ownership God takes of Israel, even in the midst of her hatred toward Him. He calls her “common” who was uncommonly chosen to be a light to the nations. This emphasises the depths of her sin and the need for her to repent and return to her true position as the chosen people of God reflecting His glory.
 
“I gave them into your hand…” God now addresses the Babylonians.
 
“You showed them no mercies…” God is by nature merciful, and requires those He employs to discipline His children to show due mercy in their dealings with Israel. Babylon, according to her Satanic root, showed no mercy, for she was and is the daughter of confusion (Bavel), the daughter of increasing darkness (Chaldea).
 
“You placed an exceedingly heavy burden, even on the elderly” The plain meaning revealing the depths of the Babylonian cruelty.
 
The Hebrew zakein can also be understood to refer to the entire nation of Israel, whose origin in God is ancient. Thus, we might read, “You placed an exceedingly (unjust) burden on the ancient people of God”.
 
“Ulech”, your yoke, can be understood literally but is also commonly understood to be a metaphor for a teaching: spiritual, philosophical etc. Thus, we can read, “You placed your own unbearable philosophy, religious belief, ideology on My ancient people”. In other words, the very Satanic ideology that had place Babylon under spiritual bondage, she sought to put onto God’s chosen people Israel. The irony being that Israel had sought out this bondage in spite of the love God had shown her.
 
Isa 47:7  You said, “Le-olam Forever (to worlds) I will be gevaret mistress,” so that you did not lay these things upon libech your heart (inner person), lo nor remember their end.
 
The Babylonian rulers considered themselves gods. They went by the title “King of kings”, a blasphemous claim equitable to El elyon “God over all other gods”. Note that the Hebrew text uses the feminine and exposes this arrogant claim according to ancient cultural norms by calling Babylon “gevaret” mistress rather than “Adon or Ba’al” lord, master. This is an intentional illumination of her subordinate status: exposing her delusional claims. Therefore, due to her self induced delusion, she is unable to lay the truth to heart, nor can she perceive the logical conclusion to her actions. Her power is temporary, her end is destruction.
 
The correlation between the present verse and Revelation 18:7 is incredible to say the least:
 
“As she has exalted herself and indulged herself in luxury,
so give her the same measure of torment and grief!
For in her heart she says,
    ‘I sit as a queen--
    I am no widow;
    I shall never see grief.’” -Revelation 18:7 (TLV) ref. Zephaniah 2:15
 
Isa 47:8  Ve’atah And you shimiy hear this, zot you adiynah lover of pleasures, hayoshevet who sit, dwell, remain la-vetach securely, who say bilvavah in your inner (collective) heart (inner being), “Ani I am, and there is no one besides me; I will not eshev sit, dwell, remain as an almanah widow or know the loss of children”:
 
The warning continues… Babylon’s arrogant claims and wicked actions provide evidence for the indictment being brought against her.
 
“Lover of pleasures” is an allusion to the practice of sexual immorality and other sensual sin (Rev. 18:4).
 
Describing of Babylon Curtius writes:
 
"no city was more corrupt in its manners, or furnished to irritate or allure to immoderate pleasures. Parents and husbands suffered their children and wives to prostitute themselves to strangers, so that they had but a price.'' -Curtius Hist. l. 5. c. 1. sect. 1.
 
Additionally, both Herodotus and Strabo describe a Babylonian practice that required women (by law) to prostitute themselves publicly (in the temple of Venus) at least once in their lifetime (Clio, sive l. 1. c. 199; Geograph. l. 16. p. 513.).
 
“Dwell securely” emphasises the fact that in her deluded sinful state Babylon truly believes herself to be “Mistress over all”. She is certain in her own eyes that she is invulnerable, never to suffer widowhood or lose her progeny to death. “After all” she thinks, “It is I who make the women of other nations widows and it is I who put their children to death”. Ref. Rev. 18:7.
 
Isa 47:9  These two things shall come to you in an instant, beyom echad in one day; the loss of children ve’almon and widowhood, ketumam fulness, completion will come upon you, in your many sorceries, and beatzemat in the great strength chavarayich meod of your exceedingly binding magic.
 
“But these two things shall come to thee, in an appointed time, in one day, loss of children, and widowhood: they shall come upon thee in their perfection: notwithstanding the multitude of thy sorceries, notwithstanding the great strength of thine enchantments.” -Targum Yonatan (2nd Century CE)
 
The two things mentioned in verse 8 will come upon Babylon by surprise and in an instant. She will suffer as a widow, and she will lose her children to death.
 
Babylon was quite literally bereaved of her king and all her royal household when Cyrus took the city in 539 BCE (Xenophon Cyropaedia, 1. 7. sect. 23.) Additionally, when Darius besieged Babylon (522), the occupants of the city “slew all their own women, wives, sisters, daughters, and all their children, reserving only one wife and maidservant to a man” (Dr. Prideaux Connexion, &c. part 1. B. 3. p. 188, 189.) Darius is said to have ordered three thousand of the principal inhabitants to be crucified.
 
The Hebrew text warns Babylon that, “The completion of your many sorceries (evils) will come upon you…” There is a direct correlation made between sorcery, witchcraft, and the death of husbands and children. The mishleiym (Proverbs) remind us that “An undeserved curse cannot land”, however, in the case of Babylon, the curse is deserved many times over. The curses she has prayed on others will come back upon her. The Chaldeans were famous for their witchcraft, sorcery etc. (Daniel 2:2).
 
Isa 47:10  Vativtechi You trusted ve-ra’atech in your evil; you said, “No one sees me”; your wisdom and your knowledge hiy she (they f.) shovatech has turned on you (perverted you, led you astray), and you said ve’libech in your inner being (heart), “Ani I am, and there is no one besides me.”
 
“You trusted in your evil” Babylon had trusted in her own sinful actions and the fruit thereof. Today within our western democracies we do the same: trusting in laws that give sexual sin pre-eminence and allow euthanasia (the murder of the elderly, infirm, the intellectually and the physically disabled). We trust in the right of a woman to choose to murder her child, and advocate for criminals at the expense of their victims. We are enamoured by witchcraft and sorcery, and have allowed occult spirituality to usurp the sound doctrine of the King Messiah.
 
When we place our trust in the implementation of immoral legislation and seek entertainment in the den of witchcraft, we are no better than that wicked ancient nation Babylon (confusion). Thus, we have entered confusion: depression and mental illnesses varied and debilitating have risen exponentially, our criminals are seen as victims and our victims as criminals, our children cannot decide what sex they are, because we have convinced them they are genderless spirits in human husks, and our modern families are nothing more than club houses for the wickedly like-minded. All who oppose the status quo of Liberalism are kicked out of the tribe-less Universal social engine of world consciousness. In short, we are about to succeed in destroying ourselves, and in the meantime, the armies of the East are rallying in order to wipe us from the face of the earth. On Yom Ha Din (The Day of Judgement), we will not be able to hide behind our democratic system, nor will we be able to justify ourselves by our inaction. When we fail to act against evil we become culpable.
 
“No one sees me” Babylon had convinced itself that its hidden witchcraft and secret political plans could not be seen by any other nation or people. While this may have been true, Babylon had neglected to understand that the Omnipotent, Omnipresent, Omniscient Creator of the Universe and God of Israel could see and was well aware of her secrets and the ineffectiveness of them.
 
“Your wisdom and your knowledge has turned on you, perverted you.” Neither human wisdom or knowledge are synonymous with truth. Thus, the accumulation of knowledge is no guarantee of a truthful reality. Babylon had gained great knowledge and had acted wisely in her wickedness but that same knowledge, wisdom and wickedness was about to come back on her. She had worked tirelessly only to bring about her own demise. All the while, like a numb navel gazer, she claimed “I am, and there is none besides me!”
 
Isa 47:11  Uva And coming alayich upon you, ra’a evil, you will not know when it will dawn; hovah a ruin will fall upon you, which you will not be able to endure or kaperah atone for; and coming upon you suddenly, a shoah desolation unknown to you.
 
We note that the previous verse says “You have trusted in your own evil (the root being ra’a)”. Now we read,  “ra’a (evil) will come upon you”. Like the wicked of the latter days, the Babylonians did not know the day or the hour of their demise.
 
“A ruin will fall upon you, which you will not be able to endure or atone for”. This ruin, while clearly historical, is also a spiritual reality. We note that the Hebrew kaperah (atoning sacrifice) is used. Thus, there is a ruin that will come upon the wilfully unrepentant, a ruin for which there is no further atonement. In other words, “It is appointed unto human beings to die once and then the judgement…” (Hebrews 9:27-28). Therefore, any human being who has not received the atoning sacrifice (Kaperah) of the King Messiah Yeshua before passing into sheol, is left without the necessary atonement to deliver them from eternal punishment. This comes down to the human being exercising his or her free will. God does not send people to eternal punishment, to the contrary, those who end up there will have chosen to go there: their hatred for God being such that they refuse His sacrificial love and reconciliatory offer of redemption.
 
“For if we keep on sinning wilfully after we have received the knowledge of the truth, there is no further sacrifice for sins…” -Hebrews 10:26
 
Isa 47:12  Stand now vachavarayich in your magic (company) uvero and your great keshafayich witchcraft, with which you have laboured from your youth; perhaps you may be able to succeed; perhaps you may inspire fear.
 
“Vachavarayich in your magic (company)” We note that the Hebrew can be understood to mean both magic arts and or a company or club of practitioners of the aforementioned arts. Thus, the prophet calls out that which has been hidden and demands that the occultists stand in the light of God’s judgement. The witchcraft of the Babylonians had been “great, prolific”, it had been a way of life, a religion. Not unlike the many philosophies and practices of our own time, many of which claim to be non-religious but are in fact religious in the worst possible sense, born of the deceiver himself (Satan).
 
“with which you have laboured from your youth;” This is evidence of the sin of the fathers upon the children. Indoctrination from youth had meant the demise of an entire society.
 
“Perhaps you may be able to succeed; perhaps you may inspire fear.” This is not mockery, to the contrary, it is a challenge to the self-deluded and arrogant Babylonians. “Do you really believe that your magic is undefeatable, that your work cannot be torn down, that you can inspire fear in the One Who has swallowed up fear with victory? It is of course a rhetorical question and the answer is “You will not, you cannot!”
 
Isa 47:13  Nileit You are wearied, grieved, impatient, offended bero in your many counsels; let them stand up now veyoshiuch and save (deliver) you, hovereiy those who divide shamayim the heavens, hachozim visioners, seers bakochavim who gaze at the stars, modiyim predictors (knowers) who make known lechodashim at the new moons (months) what will come upon you.
 
“Thou art wearied in the multitude of thy counsels. Let them now rise up, and save thee, who are familiar with the Zodiac of the heavens, who look at the stars, who make known appointed seasons: deceiving thee, saying, Thus it shall happen unto thee each month.” - Targum Yonatan (2nd Century CE)
 
The Targum correctly understands this as an indictment against the magicians, astrologers, false prophets and sooth Sayers of Babylon. We note that the Babylonians had become wearied and grieved by the predictions of their magicians and sooth Sayers. Daniel 2 describes events in the court of Nebuchadnezzar, where the astrologers, magicians and sorcerers were unable to divine the king’s dream. This was the kind of unreliability the Babylonians had come to expect from their spiritual advisors, those who practiced various forms of demonic witchcraft.
 
“let them stand up now and save you” This is similar to the taunt of Elijah when challenging the worshippers of the Ba’aliym to call on their gods to save them.
 
“Who make known at the new moons (months), what will come upon you.” This is a taunt which exposes the inaccuracy of the predictions made by the star gazers (astrologers), particularly in reference to the new moons, the beginning of months. It is frightening to note how closely this describes the teaching of so many eschatological Christian preachers and so called Prophets in the present day. The evidence of their inaccurate predictions has been seen on mass recently when following the arrival and departure of a number of blood moons, none of the things they predicted had come to pass. I have yet to see them held accountable for their false testimony. God will not be mocked.
 
Isa 47:14  Hineih Behold, pay attention, now they have become stubble; eish fire serafatam will burn them; they cannot deliver et-nafsham their souls miyad from the hand (fig. power) lehavah of flame. Eiyn-gachelet No coal to warm nor ur fire (fire emanation, fire light) lashevet to sit, dwell, remain before!
 
“Behold, they shall be weak as stubble. The nations which are as strong as fire shall consume them, they shall not deliver themselves from the hand of the slayers: there shall be no remnant nor escaped of them, yea, not a place, in which one might deliver himself.” - Targum Yonatan (2nd Century CE)
 
Iben Ezra, in agreement with the Targum, reads the Hebrew eish (fire) as a figure for the invading armies. As support for this reading he references Num. 21:28.
 
“Hineih” Now, pay attention, look upon this. A final call to sobriety. The people of Babylon will become as stubble burned up by the invading armies. The prophet writes in the past tense because God has already seen these things complete.
 
“They cannot deliver their souls from the hand (fig. power) of flame.” This is once more both literal and figurative as well as spiritual. The Babylonians will not be able to overcome the flame of those who come to destroy them. In fact, that is exactly what happened on at least two occasions in history. Nor can they deliver their own souls from the flame which emanates from God’s Spirit and judgement.
 
“Nor ur fire (fire emanation, fire light) lashevet to sit, dwell, remain before” This final clause is of great significance and is drenched with irony. Avram (Who became Avraham), the father of Isaac and Jacob, came from Ur of the Chaldees. Our text says that there will no longer be ur (light emanating from fire) for the Babylonians to warm themselves by. They will no longer be privileged to sit by the true ur light emanation that proceeds from God. Their connection to Avram will be snuffed out. Why? Because the seed of Avram (the Jews) are about to be taken from them, and via Darius, returned to the Land that Avraham was promised on oath by God, the land covenanted by God to Avraham and his ancestors (Isaac & Jacob [Israel]) while he slept.
 
Isa 47:15  Kein so (yes) you have become as those who laboured for you, your merchants with you from your youth; ish each man le’evro will go beyond, tau erring, wandering, astray, staggering, none moshiyeich will save you.
 
Babylon became like those she had used, abused and traded with from her infancy. She had been a mistress, now she would be a slave.
 
She had spared no one, now there would be no one to save her. The Hebrew moshiyeich is related to Mashiyach (Saviour, Anointed One). Thus, because she had not known the Mashiyach, she “erred, wandered, went astray, with none moshiyeich to save her”.
 
“The merchants of these things, who were made rich by her, shall stand afar off for the fear of her torment, weeping and mourning;” -Revelation 18:15 (ASV)
 
Copyright Yaakov Brown 2019

Isa 43:1  And now, thus says HaShem (YHVH: Mercy) who bora’acha (from bara, used of God’s creative action) created you Yaakov (Follower: Jacob), and He that yotzer formed (fashioned) you, Yisrael (Overcome in God), “Al-tiyra No Fear: for I have ge’al’tiycha redeemed (from goel: Kinsman redeemer) you, I have called you ve’shimcha by your name; liy-atah Mine you are.”
 
“Mercy, Who created you from nothing and formed you from something…”
 
Following the tragic description of Israel’s disciplining in 42:18-25, the tone of the prophet’s address once again returns to consolation. This is the modus operandi of Isaiah’s prophetic scroll and the rhythm of God’s redemptive practice within the fallen world.
 
He who created Jacob and formed Israel, by giving Abraham the son of the promise, and causing the seventy members of Jacob's family to grow up into a nation through the bondage of Egypt, promises He will shelter and preserve His people. God reminds Israel that He has removed fear from her through redemption and that she can trust Him according to the evidence of His faithfulness seen in her early history.
 
The reason that Israel should receive the fearless reality of God is that He has (past tense) redeemed her. Like the Servant of Isaiah 42:1-7, HaShem Himself is the covenant that redeems Israel. We note that the past tense indicates both the redemption from Egypt within time and space and the eternal purpose that has been established for Israel outside of time and space (Romans 11:23-26). The redemption of Israel is purchased through the blood of the Servant King Messiah, sacrificed before the creation of the world (Rev. 13:8).
 
We note that “goel” is a kinsman redeemer, meaning that in order to qualify for this phrasing God must be speaking of a manifestation of His being that is also literally a Hebrew (a Jew). This is of course a reference to the King Messiah Yeshua, Who is Imanuel (with us God).
 
“I have called you by your name” is more than just a phrase of endearment, it is a direct reference to Jacob’s wrestling with the man Who is also God (Gen. 32:22-32). Again, this is an allusion to the King Messiah, and a reminder that the tenacious spirit of Jacob, realized in his vulnerability, caused him to hold tight to Imanuel and through trusting Him, received a new name, Yisra (overcome in) El (God: Judge).
 
HaShem is not God of Israel because we chose Him but because He chose us.

 “We love him, because he first loved us.” -1 John 4:19  

Isa 43:2  “When you pass ba’mayim through the waters, it’techa Ani with you I Am; and through the rivers, they will not overflow you: when you teileich walk be’mov in the eish fire, you will not be burned; and the flame will not consume you (be kindled upon you).”
 
Iben Ezra explains that the waters and the fire refer to the armies of Persia and media respectively.
We can also read, “For passing through waters, I am with you; and through the rivers, they will not drown you: for walking in the fire, you will not be burned, and the flame will not consume you.”
 
Israel had passed through the Red sea and was unharmed, she had crossed over the river Jordan into the land of Israel (speaking to her present location), and her devote representatives in exile, Shadrach, Meshach and Abednego, will literally pass through fire and yet will neither be burned nor consumed (Daniel 3).
 
Isa 43:3  “For I am HaShem (YHVH: Mercy) Eloheycha your (God: Judge), the Kedush Holy One of Yisrael (Israel), moshi’echa your Saviour: I gave Mitzrayim (Double distress: Egypt) for your ransom, Cush (Black: Ethiopia) and Seva (You drink: son of Cush) in your place.”
 
“For I Mercy your Judge, the Holy One of Israel, your Saviour…”
 
God explains that His Mercy and Judgement are always available to Israel because He is the Holy One of Israel, and her Saviour.
 
Throughout this portion of Isaiah HaShem affirms the fact that His very Name is connected to His chosen people Israel (ethnic, religious). In the first verse of chapter 43 He reminds Israel that He has called her by name: now in the present verse He affirms His intrinsic connection to Israel by using the title “Holy One of Israel”.
 
“I gave Egypt for your ransom” is in the past tense and may refer to Israel’s deliverance from Egypt. This could also refer to the conquest of Egypt by Cambyses the son of Cyrus.
 
Therefore, the giving over of the Egyptians and Ethiopians to Cyrus can be understood as the means by which God is seeding Israel’s return to the land from exile, made possible by the edicts of Cyrus (Ezra 1:1-8). Thus, these nations were given as ransom in order to return Israel to the land.
 
Isa 43:4  “Since you were precious in my sight, you have nichbadta (from kavod: glory) weighed heavy, full of glory, and I ahavtiycha have loved you: therefore I will give adam a man (humanity) in your place, and uleumiym tribes for nafshecha (nefesh) your soul (existence).”
 
It is because Israel is precious to the God and is a continual weight upon His heart, and because of His unfailing love for her that He will give “adam” a man in her place, and tribes for her ongoing survival. While it is true, as Iben Ezra says, that adam can refer to humanity, it is none the less, only one possible translation. Given the individualistic language used to qualify the Servant of the previous chapter (42:1-7), and the allusion to the giving of Israel’s name, it seems more likely that the present text refers to the individual King Messiah than to humanity as a whole. Thus, the substitution offered in verse 4 by a man, is an allusion to the spiritual redemption of Israel through the substitutionary sacrifice of the Messiah, and the tribes given are for her physical survival.
 
Isa 43:5  “Al tiyra No fear: for with you I Am: mi’mizrach from the east (sunrise) I will bring your zarecha seed, umima’arav and from the west (sunset) gather you;”
 
“No fear” is qualified by “for I am with you”. Thus, the fear of God is an end to fear.
 
HaShem is promising to literally return the progeny of Israel from the farthest point of the east (Babylon) and the farthest point of the west (Egypt, Assyria: Ezra. 6:22). In fact, as the text continues to say, He will return them from every point of the compass: He is God over all things.
 
This can also be understood figuratively to apply to the beginning (sunrise) and the end (sunset) of time.
 
Isa 43:6  “I will say to the tzafon north (hidden), Give up; and to the teiyman south (right hand), Keep not back: bring vanaiy my sons from afar, and venotaiy my daughters from the extremity of ha-aretz the land (earth);”
 
Those nations in the north who have held Jews captive are commanded to release them from hidden places (oppression, imprisonment). Likewise those to the south are not to hold back the Jews leaving to return to the land of Israel. The word “teiyman” (south) literally means “to the right hand” that is, to the right when facing east, east being the focus of the Hebrew compass, the Temple mount being the Jewish equivalent of  “True North”.
 
HaShem promises to bring both sons and daughters back to the land.
 
Isa 43:7  “Cal All those called by vishmiy My name: ve’lich’vodiy and for My glory I have berativ (from bara) created him for my glory, yitzartiyv I have formed him; certainly, I have made him.”
 
This must be understood in context. The plain meaning denotes all those called by the name of the “Holy One of Israel”. Thus, it specifically refers to Hebrews from all the tribes of Israel (Jews). This is further affirmed by the phrasing “For My glory I have created him” (a reference to Jacob [v.1]) and, “I have formed him” (a reference to Israel [v.1]). Both are ethnic designations of the Jewish people: as followers (Jacob) and as overcomers in God (Israel). Jacob and Israel are synonymous terms referring to the chosen ethnic people of God. Thus, the final clause, “I have made him”.
 
Isa 43:8  “Bring forth am a people blind that have eyes, and the deaf that have ears.”
 
Regardless of Israel’s spiritual blindness and deafness, she still has eyes and ears. Thus, it is still possible for her to one day see and hear, and return to HaShem.
 
Isa 43:9  “Cal Let all ha-goyim the nations be assembled together, and let le’umiym the peoples be gathered: who among them can declare this, and show zot to us former things? let them bring forward their eideihem witnesses, that they may be justified: or let them hear, and say, ‘It is truth.’”
 
Not only all the nations but also all the tribes within those nations are called to appear before HaShem. “Us” refers to HaShem, the heavenly host, and Israel. The nations are challenged to show how they and their gods can prove miracles like those HaShem has performed for Israel. They are also challenged to speak with prophetic authority of the things to come, if they can: of course they cannot. Thus, the witnesses they bring forth to prove their case will have no other choice but to testify to the fact that the God of Israel alone speaks the truth of these things.
 
Isa 43:10  “Atem You (plural) eidaiy My witnesses, says HaShem (YHVH: Mercy), ve’avdiy and my servant whom I have chosen: that you teideu may know veta’amiynu and believe (have faith in) Me, and understand that I am He: lefanaiy before My face there was no el God (Judge) formed, neither will there be after Me.” Isa 43:11  “I, certainly I, am HaShem (YHVH: Mercy); and beside Me there is no moshiya saviour.”
 
The counterpoint to the folly of the witnesses of the nations is the chosen servant of Hashem, that is, Israel. In spite of her spiritual blindness and deafness, she is none the less witness to all the miraculous deliverances of God and the certain truth of His prophetic word through His prophets. Israel remains God’s witness against the idolatrous nations and their heathen worship.
 
The unity and uniqueness of the One true God is reaffirmed in the emphatic statement “Understand that I am He: before My face there is no god formed, neither will there be after Me! I, certainly I, am HaShem; and beside Me there is no saviour.”
 
There are many similarities between the servant of Adonai as a nation (Israel) [Isaiah 42:18-25] and the Servant of Adonai as an individual person (Yeshua the Messiah) [Isaiah 42:1-7]. Both are chosen by God (42:1; 43:10). Both are loved by God (42:1; 43:4). And yet, the differences between the two are also abundantly clear. In both her obedience and disobedience Israel the nation is a witness to the works of God and His faithfulness. She can testify that there is no other god like Hashem. Corporately Israel is essentially blind (v.8) and a passive servant/observer (v.10), this regardless of her morality. On the other hand the Servant Messiah acts to accomplish God’s redemptive purpose for Israel and the nations. He is absolutely obedient, never faltering, never sinning. He delights to do God’s will (42:4).
 
Isa 43:12  “I have declared, vehosha’tiy and have saved, and I have shown, when there was no strange god among you: therefore you are eidiy My witnesses, says HaShem (YHVH: Mercy), va’ani-El and I am God (Judge).”
 
What God has declared He has performed. He spoke these things long before Israel allowed the strange gods of her rebellion to cloud her judgement. Israel has seen His love and salvation on many occasions and with great miracles, thus, she remains His witness.
 
Isa 43:13  “Gam Also, miyom from before the day was I am He; and there is none that can deliver out of My hand: I will work, and who will allow it?”
 
From before the first day, God existed, uncreated. He alone is God over time and space: no other power can deliver out of His hand. No one can say that they have allowed Him to act. He was King, He is King, He will always be King of all things.
 
Isa 43:14  Thus says HaShem (YHVH: Mercy), your redeemer, Kedush the Holy One of Yisrael Israel; “For your sake I have sent to Vavelah Babylon (Confusion), and have brought down all their nobles, and the Casdiym Chaldeans (Clod breakers), whose cry is in the ships.”
 
In other words, “I have sent Cyrus to Babylon to crush it”. The Chaldeans were a leading tribe of  Babylonia and Babylon’s last Kings came from the Chaldeans. Hence the names Babylonian and Chaldean became synonymous.
 
Isa 43:15  “Ani I am HaShem (YHVH: Mercy), kedushechem your Holy One, borei Creator of Yisrael Israel, malkechem your King.”
 
HaShem reminds Israel of His identity. He is first Mercy, the Being, relational. Second, Holy, Israel’s Holy One. Third, Creator of all things, and fourth, King over Israel.
 
Isa 43:16  Thus says HaShem (YHVH: Mercy), which makes a way in the sea, and a path in the mighty waters;
 
A reference to Israel’s deliverance through the Red sea. Or, as Iben Ezra says, a reference to the defeat of the Babylonian ships by Cyrus.
 
Isa 43:17  Who brings forth the chariot and horse, the army and the power; they will lie down together, they will not rise: they are extinguished, like a flax wick they are quenched.
 
A description of Pharaoh and his chariots drowned in the Red sea while pursuing Israel to destroy her. Or, the forces of Babylon in defeat against the Persians, as per Iben Ezra.
 
Isa 43:18  “Don’t you remember the former things, neither consider the things of old?”
 
An incredulous exhortation asking Israel if she remembers the miraculous deliverances of HaShem attested to by her forebears.
 
Isa 43:19  “Hineniy Behold, now, I will do a new thing; now it will spring forth; will you not know it? I will even make derekh a way ba’midbar in the wilderness (from within the word), and beiyshimon in the desert (desolation) neharot rivers.”
 
In the context of this passage the “new thing” will be Israel’s return from exile in the east. He will make a way through the desert to the east of the land of Israel, returning the exiled children of Israel to the land.
 
The waters once parted to save are now given to revitalize. This is a beautifully ironic Hebrew poetic form.
 
In the context of God’s greater redemptive purpose the “new thing” is the spiritual redemption of Israel through the Servant King Messiah. Thus, we read, “I will even make a way from within the word, and in the desolation, living waters.”
 
Isa 43:20  “The beast of the field will honour Me, the taniym serpents (dragons) uvenot and the daughters of ya’anah owls: because I give mayim waters va’’midbar in the wilderness, and neharot rivers beiyshimon in the desert, to give drink to Amiy My people, My chosen.”
 
This will be both literally and figuratively true. The serpents and owls may be interpreted to refer to demonic beings.
 
The purpose of the waters is to hydrate “My people, My chosen” ethnic Israel. God will hydrate her both physically and spiritually. These promises precede the coming exile so as to instil a memory of hope into rebellious Israel.
 
Isa 43:21  “Am A people I have formed for Myself; they will show forth my praise.”
 
The ultimate outcome of Israel’s discipline will be her repentance and formation as a nation that comes into right relationship with God and send forth His praise. However, this is yet future.
 
Isa 43:22  “But you have not called upon Me, Yaakov (Jacob: follower); but you have been weary of Me, Yisrael (Israel: overcomes in God).”
 
Jacob the follower has not followed and Israel the overcomer has not overcome. Israel has been made blind by her own idolatrous vision, and has become deaf through hearing the lies of the nations that surround her.
 
This is a poignant reminder to us. By watching media we become blind, and listening to media we become deaf. For those with eyes to see there is light in the darkness. For those with ears to hear there is truth in the silence.
 
Isa 43:23  “You have not brought Me the small of the flock of your oloteicha burnt offerings; uzevacheicha and your sacrifices don’t honour Me. I have not caused you to serve with an offering, nor wearied you with incense.”
 
This can be understood in at least two ways. It may refer to the fact that Israel had neglected the proper sacrificial practice within the land prior to her exile, or, it may refer prophetically to her inability to offer sacrifices to God in the land of her exile.
 
Isa 43:24  “None have bought me ba’kesef silver (money) or sugar cane, vecheilev the fat of your sacrifices has not filled Me: but you have made Me to serve, with your chatah sins (missing the mark), you have wearied Me with your avon perversities (iniquities).”
 
Rather than bringing the appropriate offerings of the Torah, Israel has instead offered money and sugar cane to other gods. Thus, they have not filled HaShem. None the less, Hashem has endured and become weary of Israel’s sin and perversity. This being the counterpoint to her having become weary of Him (v. 22).
 
Isa 43:25  “I, even I, am he that mocheh blots out your feshaeicha rebellion for My own sake, and will not remember your chatah sins (missing the mark).”
 
Regardless of Israel’s disobedience, it is not her observance or her lack thereof that is reason for God’s blotting out of her rebellion. To the contrary, it is for His own sake that He will wipe away all memory of her sin.
 
Isa 43:26  “Remember Me: let us adjudicate together: make your declaration, that you might be justified.”
 
God implores Israel to remember her true King Hashem and repent so that she might receive justification through Him.
 
“Come now, and let us reason together, says Adonai: though your sins be as scarlet, they will be as white as snow; though they be red like crimson, they will be as wool.” -Isaiah 1:18
 
Isa 43:27  “Aviycha Your father ha-rishon the first has chatah sinned (missed the mark), and your teachers have pasheu rebelled against Me.”
 
“Your first father” may refer either to Abraham or to Jacob. The teachers are those who have mislead Israel with the idol philosophies and beliefs of the nations. They may also be the priestly shepherds of Israel who have neglected the proper service of worship which was commanded by God and concerned the Temple cult in Jerusalem.
 
Isa 43:28  “Therefore I have profaned the shareiy princes of kodesh the sanctuary (Holiness), and have given Yaakov (Jacob: follower) la-cherem to be a dedicated thing, and Yisrael (Israel) le’giddufim to vilification.”
 
Thus, because Israel’s spiritual leaders had not honoured God and had mislead the people, HaShem will cause the priests, princes of the Sanctuary (a reference to the Temple) to be profaned, ridiculed, dishonoured. HaShem will also give the common people of Jacob to be a dedicated or destroyed thing, and the name of the nation of Israel will become synonymous with villainy. All this is intended to discipline Israel and return her to God through the covenant of the Servant King Messiah.
 
Copyright Yaakov Brown 2018

Introduction:

This section of Isaiah from chapter 13 through 23, is a series of divine judgements against the nations: punishments for the sin they have committed against God and the nation of Israel. These judgements are called “Burdens” and deal with Israel’s neighbors.
 
There are a similar group of judgements in Jeremiah (Chapters 46-51), and in Ezekiel (Chapters 25-32). A careful reading of the Hebrew text suggests that Jeremiah was acquainted with Isaiah 13.
 
The first to be judged (keeping in mind that God has already judged Israel through the prophet’s previous proclamations) is Bavel, that is Babylon, the capital of the Chaldean Empire, situated in modern day Iraq. Babylon is used symbolically throughout Scripture as the center of the proud God defying pagan world. It is a figure denoting the seat of Satan’s power on earth and is seen as being part of an empire that resists both God and His chosen people ethno-religious Israel, the Jews.
 
This prophecy against Babylon, was fulfilled approximately 240 years after it was recorded. The Medes and Persians under Cyrus the Great (Isa. 45:8) of Persia conquered the Babylonian empire in 539 BCE. Cyrus was of Median descent and thus he was the perfect candidate for leading the combined armies of the Medes and Persians.
 
As is the case with all Hebrew prophecy, the cyclical nature of the prophecy allows for multiple fulfillments. Therefore, given that the literal location of Babylon (85km south of Baghdad) is now the subject of modern restoration projects, one must conclude that in order for this prophecy to made perfect it must be fully filled at the end of days. Thus, the prophecy of Revelation, as it pertains to Babylon and the Serpent (Satan) is intrinsically linked to the present text.
 
“And a mighty messenger took up a stone, it was a great millstone, and cast it into the sea, saying, ‘Thus with a mighty fall shall Babylon, the great city, be cast down, and shall be found no more at all.” -Revelation 18:21
 
Text:
 
Isa 13:1 Masa Burden of Bavel (Babylon: Confusion), which chazah is perceived, seen, foreseen, by Yeshayahu (Isaiah: The Salvation of YHVH [Mercy] is his) the son of Amotz (Strong).
 
A burden of confusion foreseen by the one for whom Salvation is from Mercy, he is a son born of strength.
 
The Targum Yonatan (1 Century BCE) reads:
 
"the burden of the cup of cursing to give Babylon to drink:''
 
It’s important to note that the entire chapter is qualified by the fact that this is a prophecy concerning Babylon, which is, from the prophet’s perspective, in far off Chaldea. Therefore, the locations, the land (ha-aretz) etc. are all geographically linked to that eastern region and do not relate to the land of Israel. This is one of the exceptions to the use of ha-aretz as it is explained in my previous commentary on Isaiah.
 
The Hebrew “Masa” translated “Burden”, is derived from the root nasah, which means “to lift up, carry, bear”. In the present text it denotes the fact that the prophet is lifting up his voice against the enemies of Israel and is unable to keep silent because the weight of the prophecy given to him is too much to contain.
 
“And the rage of HaShem (YHVH: Mercy) fills me, I am weary, impatient, grieved and offended, I cannot contain the measure of it.” -Yermiyahu (Jeremiah) 6:11
 
Given the use of the Hebrew “chazah”, it is possible that Isaiah saw these things in a vision. 
 
Isa 13:2 Upon a mountain swept bare, seu lift up, carry, take neis a sign, miracle, banner, lift up your kol voice to them: they waved a hand and they enter into the doorways, openings, gates of nediyviym nobles, generous, princes, willing hearted.
 
The phrasing here is typical of Isaiah’s imagery throughout the scroll, and makes the arguments of those who say this was written by someone else and or redacted, untenable (5:26; 11:10; 18:3).
 
A cleared hill or mountain top was typically used to summon tribes and armies from distant places to gather for war. As warriors approached hand gestures were used and they would be called to from the hill top, “Enter into the gates of the nobles!”
 
This mountain or hill top is situated in the region of the Chaldean empire in modern day Iraq. Some claim that there was actually a gate to Babylon called “The Gate of the Nobles”.
 
“Vitringa thinks there may be an allusion to the mountain Zagrius, which divides Media and Persia from Assyria, mentioned by Strabo.” - Geograph. l. 11. p. 359
 
Babylon itself is spoken of as a mountain in the book of Jeremiah:
 
“Behold, I am against you, O destroying mountain, says Hashem (YHVH), which destroys all the earth; and I will stretch out my hand upon you, and roll you down from the rocks, and will make you a burnt mountain.” -Yermiyahu (Jeremiah 51:25
 
The Hebrew “Neis”, meaning sign, miraculous sign, banner etc. is used in Talmudic literature to refer to a proclamation of war:
 
"to gather against the mountain that is quiet, and trusts in its tranquillity, lift up a banner to the nations.''-Yarchi
 
We need not choose between the various meanings given for neis: it denotes something miraculous that God is doing as well as being a practical sign for the accumulation of the armed forces who are to fight against Babylon.
 
“Lift up your kol voice to them” refers to those being called to war against the city of Babylon, that is the Medes (13:17).
 
Isa 13:3 Ani I have tziveitiy given My orders lim’kudashay to My consecrated, sanctified, set apart ones, also, I have called My mighty men for my flaring nostril (anger), even My proudly exulting ones.
It is difficult for the modern reader to understand why HaShem would call otherwise pagan nations “My consecrated” and “My mighty men”, and “My proudly exulting ones”. This is where an understanding of the Hebrew concept of holiness kadosh is necessary.
 
“Lim’kudashay”, translates as “My consecrated ones” but is best understood as “My set apart ones”, meaning that the pagan nations of Mede and Persia have been set apart for a divine task. This does not mean that they are worshippers of the God of Israel, it simply means that God is in control of all things and calls nations to do His will for the sake of the redemption of Israel and the nations.
 
Isa 13:4 A kol voice, sound, noise of a multitude behariym in the mountains, in the likeness of a great am people! A kol voice, sound, noise of sheon a din, crash, uproar, tumult of the kingdoms of goyim nations gathered together! HaShem (YHVH: Mercy) Tzevaot (Who goes forth to war, of heavens armies) is mustering tzeva those who go forth to battle.
 
The poetry, word play and turn of phrase in the Hebrew text is delightful. Tzevaot the God “Who goes out to war” is mustering tzeva those “who go out to battle”.
 
The noise of this great army was probably heard in the mountains of Media or on the mountains that bordered Chaldea, as the troops gathered to do battle against Babylon under the leadership of Cyrus the Great.
 
We know from Jeremiah that the army of Cyrus consisted not only of Medians and Persians but also of a number of smaller nations from the region.
 
“Set up a standard in the land, blow the horn among the nations, prepare the nations against her, call together against her the kingdoms of Ararat, Minni, and Ashkenaz; appoint a marshal against her; cause the horses to come up as the rough canker- worm.” -Yermiyahu (Jeremiah) 51:28
 
Isa 13:5 They come from meieretz a land in a distant place, from the extremity of the heavens, HaShem (YHVH: Mercy), and the weapons of his indignation, to destroy all Ha-aretz the land.
 
The phrase Ha-aretz usually refers to the land of Israel. However, in the context of the present judgement it is qualified by the fact that the entire portion of Isaiah 13 refers to God’s wrath against Babylon and the empire of the Chaldeans. Therefore, ha-aretz here refers to the Land of what is now known as modern Iraq.
 
“They” refers to the Medes, Persians, and the kingdoms of Ararat, Minni, and Ashkenaz.
 
Isa 13:6 Heiylilu Wail, howl, because near is yom a day of HaShem (YHVH: Mercy); keshod violence, havoc, destruction, devastation and ruin miShaday from the Almighty shall it come.
 
The Babylonians are instructed to howl in terror at the coming wrath of God. “Keshod meShaddai” destruction from the One Who is the All Sufficient Protector.
 
Isa 13:7 Upon, therefore col yadayim all hands a disheartening, and every levav inner being (heart) of a person will yimas dissolve, melt:
 
Complete and utter hopelessness will descend upon the people of Babylon and Chaldea, both civilian and soldier alike. Not only will their physical strength grow weak with hands hanging down but also their inner being and spiritual assurance will be dissolved like worthless chaff dissolved in sulphur pools.
 
Isa 13:8 and they will be terrified, hurried, dismayed; tziyriym envoys (pangs) vachavaliym and attached companies (sorrows) will grasp, seize, possess and take hold of them; they will be in pain as a woman in the travail of labour: they will look to one another in amazement; peneiy their faces lehaviym like flaming blade faces.
 
“The king of Babylon has heard the fame of them, and his hands wax feeble; anguish has taken hold of him, and pain, as of a woman in travail.” -Yermiyahu (Jeremiah) 50:43
 
The Hebrew phrase “Peneiy lehaviym peneiyhem”, their faces like flaming blade faces, denotes both red faced terror and the act of turning and striking a companion. Thus, in their terror at the wrath coming against them the Babylonians turned on each other. God has used similar circumstances to save Israel on other occasions.
 
“HaShem confused the enemy camp, so that the Ammonite and Moabite troops attacked and completely destroyed those from Edom. Then they turned against each other and fought until the entire camp was wiped out!” -2 Chronicles 20:22-23
 
“When the three hundred trumpets sounded, HaShem caused the men throughout the camp to turn on each other with their swords.” -Judges 7:22
 
Isa 13:9 Hinei, Now, behold, yom a day of HaShem (YHVH: Mercy) is coming, cruel, with an outpouring of wrath, fury, and fierce nostril flaring anger; to appoint Ha-aretz the land a desolation, and to destroy the sinners removing them from it.
 
Here the Hebrew text speaks of “a day of the Lord” rather than “the day of the Lord”. However, verse 13 speaks of “the day of His anger”. It seems that wrath will be poured out upon Babylon on a specific day during a figurative day, which can be understood to be the day of the Lord (A figurative day spanning many literal days).
 
Isa 13:10 For the stars (fig. brothers) of ha-shamayim the heavens and the constellations will not yaheilu give (fig. boast of) their oram light; choshakh darkened will be ha-shemesh the sun in its going forth, and the moon will not shine his (its) light.
 
This portion of the text employees personification as a figurative example of the all-encompassing distress that will be poured out upon Babylon and her empire.
 
The distress of the constellations and luminaries is of special significance to the Babylonians because they worshipped various deities associated to the heavenly host. Their gods would be in as much distress as they would. Thus, the complete devastation of the physical and spiritual nature of Babylon and the Chaldean empire and all that it represents. That is, the seat of Satan’s work on earth.
 
Isa 13:11 Upakad’tiy And I will punish, number, reckon al-tevel upon the world ra’ah evil, distress, misery and upon the wicked for their avonam perversity, iniquity: and I will put an end to the prideful presumption, and the haughty ones will be laid low with awful terror.
 
The phrase “upon the world” refers specifically to the world of Babylon. After all, the Medes and Persians who were to attack her were not at that time suffering punishment.
 
Isa 13:12 Esteemed of great value will be enosh a human being like fine gold, veadam and humanity will be like gold from Ophiyr (Reduced to ashes).
 
This is a figurative way of saying that there will be few Babylonians left to tell the tale. It is ironic that the gold of Ophiyr is referenced, as Ophiyr literally means “Reduced to ashes”.
​
Interestingly, the Targum Yonatan ( 1st Century BCE) gives figurative paraphrase of this verse and suggests that the survivors mentioned are actually righteous Israelites who lived within Babylon when she was overthrown:
 
"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;'' -Targum Yonatan
 
Isa 13:13 Accordingly therefore, shamayim heavens will tremble and shaken will be Ha-aretz the land from its place, in the wrath of HaShem (YHVH: Mercy) Tzevaot (Who goes forth to war, of heavens armies), uveyom and in the day of his nostril flaring anger.
 
This can be taken both literally and figuratively relative to the worship of the celestial bodies.
 
The land referred to is the region including and surrounding modern day Iraq.
 
This language is also reminiscent of the description of wrath following the seventh bowl of Revelation:
 
“And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great.” – Revelation 16:17
 
Isa 13:14 Vehayah And it comes to pass, that as kitzviy the roebuck (beauty) mudakh is driven away, and as sheep that no man gathers, they will turn every man amo to his own people, and will flee every man artzo to his own land.
 
It comes to pass that like beauty driven away and sheep without anyone to gather them, each one will turn to his own people, each one fleeing to his own land.
 
Literally this verse describes those living in Babylon who have originated from other nations either by choice or by conquest. They will flee in terror to the nations and tribes of their birth.
Figuratively, the beauty of Babylon is driven away.
 
“Cut off the sower from Babylon, and him that handles the sickle in the time of harvest: for fear of the oppressing sword they shall turn everyone to his people, and they shall flee everyone to his own land.” – Yermiyahu (Jeremiah) 50:16
 
Isa 13:15 All that is found will be pierced through; and all who are hanispeh caught up, swept away, taken, shall fall by the sword. Isa 13:16 Their infants will be dashed to pieces before their eyes; their houses will be looted, and their wives raped.
 
Simply put, everyone who is found in the city when it is taken will be put to death in callus ways.
 
“And I heard another voice from heaven, saying, Come out of her, my people, that you be not partakers of her sins, and that ye receive not of her plagues.” -Revelation 18:4
 
Isa 13:17 Hineniy Now, behold, I am ready, I will incite upon them the Maday (Medes: middle land), who will not regard silver, and as for gold, they will not delight in it.
 
The Medes and Persians suffered under the Chaldean empire and its capital Babylon. Thus, they came against her with vengeance in mind rather than for the purpose of gaining wealth. Therefore, they had no intention of showing mercy in battle. Those united in hatred seek only the death of their enemies. In them the lesser lusts of the material world submit to the goal of their hatred, death. Once sated, all that remains is for them to consider their own fragile mortality and turn on one another.
 
Isa 13:18 And bows will dash the young men to pieces; and they shall have no pity on the fruit of the womb; their eye shall not spare children.
 
The Medes were renowned for their prowess with the bow. The historian Xenophon suggests that Cyrus came to Babylon with a great number of archers and slingers (Cyropaedia, l. 2. sect. 1.).
 
The national vengeance of the Medes and Persians would be such that they would wantonly slay even mothers and babies.
 
The Medes were notorious for their cruelty, which eventually resulted in the ruin of their empire (Ammian. Marcellin. l. 23. c. 6. Diodor. Sicul. l. 13. p. 342.).
 
Isa 13:19 And it comes to pass that Bavel (Babylon: confusion, mixing), the beauty of kingdoms, the splendour and majesty of the Kasdiym (Chaldeans' clod breakers) their pride, will be destroyed by Elohiym (God: Judge) like Sedom (Sodom: Burning) and Amorah (Gomorrah: submersion).
 
The first and most ancient of kingdoms was Bavel, confusion, Babylon the Great (Gen. 10:10). In the dream of Nebuchadnezzar recorded in Daniel Babylon is represented as the head of gold (Daniel 2:31), she is also later called “lady of kingdoms” by Isaiah (Isa. 47:5).
 
Babylon is the ultimate symbol of human pride, it first divided the peoples when at the tower of Bavel (Gen. 11) the nations unified under her banner sought to be gods. Later Nebuchadnezzar would make a proud claim:
 
“The king spoke, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty?” (Daniel 4:30).
 
Like the very symbols of prideful and ancient debauchery Sodom and Gomorrah, Babylon would not be allowed to continue indefinitely.
 
Isa 13:20 Never to be inhabited in perpetuity, neither will it be dwelt in from generation to generation: neither will the Araviy (Arabian: mixed) pitch tent there; neither will shepherds allow their flocks to lie down there.
 
Babylon was destroyed and left desolate in 539 BCE, however, as the centuries have gone on restoration projects have been working toward its rebuilding. Thus, the first fulfilment of the prophecy is only partly qualified by the present text. Therefore, we await the perfection of this prophecy in the future. The Revelation affirms this by describing the ultimate and lasting destruction of Babylon, which is a figure for Satan’s seat of power on earth.
 
Isa 13:21 But wild beasts of the desert will lie there; and their houses will be full of howling animals; and benot yaanah a daughter bird (ostriches) will dwell there, usheiyriym and hairy demonic goats shall dance there.
 
There are a number of folk allusions in this verse. “Daughter of a bird” is literal but is also seen as a figurative description of sirens or bird women, which were demonic beings in ancient folk lore. The Hairy goats are seen by ancient commentators (Targum etc.) as demonic goats, satyrs (man goat hybrids) possessed goats (like the pigs Yeshua allowed a legion of demons to go into [Matt. 8:31-33; Mark 5:11-13; Luke 8:31-33]).
 
“And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.” -Revelation 18:2
Isa 13:22 Veanah And testifying, answering, howling will be the jackals in the widow houses (deserted structures), vetaniym and the serpent beheiychleiy in the temples of delight: and near to come is her time, and her days shall not be prolonged.
 
We notice here the intrinsic connection to the final destruction of the satanic agenda and the seat of Satan’s power on earth. The Serpent may well have his temple of delight, but one day soon it will be left eternally desolate.
 
“He seized the dragon, that ancient serpent, who is the devil, or Satan, and bound him for a thousand years.” -Revelation 20:2
 
​Copyright Yaakov Brown 2018