إشعياء ٤٧:٧

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 (Isa 23:12; Isa 37:22), and בּבל and כּשׂדּים in relation to בּת, are appositional genitives; Babel and Chaldeans (כשׂדים as in Isa 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 Isa 3:26. Hitherto men have called her, with envious admiration, rakkâh va‛ânuggâh (from Deu 28:56), mollis et delicata, as having carefully kept everything disagreeable at a distance, and revelled in nothing but luxury (compare ‛ōneg, Isa 13:22). Debauchery with its attendant rioting (Isa 14:11; Isa 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 Isa 47:5, and so has the tone upon the last syllable, and accordingly metheg in the antepenult. Isaiah's artistic style may be readily perceived both in the three clauses of Isa 47:1 that are comparable to a long trumpet-blast (compare Isa 40:9 and I…

Babylon, now doomed to ruin, is here justly upbraided with her pride, luxury, and security, in the day of her prosperity, and the confidence she had in her own wisdom and forecast, and particularly in the prognostications and counsels of the astrologers. These things are mentioned both to justify God in bringing these judgments upon her and to mortify her, and put her to so much the greater shame, under these judgments; for, when God comes forth to take vengeance, glory belongs to him, but confusion to the sinner. I. The Babylonians are here upbraided with their pride and haughtiness, and the great conceit they had of themselves, because of their wealth and power, and the vast extent of their dominion; it was the language both of the government and of the body of the people: Thou sayest in thy heart (and God, who searches all hearts, can tell men what they say there, though they never speak it out) I am, and none else besides me, Isa 47:8, Isa 47:10. The repetition of this part of the charge intimates that they said it often, and that it was very offensive to God. It is the very word that God has often said concerning himself, I am, and none else besides me, denoting his self-existence, his infinite and incomparable perfections, and his sole supremacy. All this Babylon pretends to; and no wonder if she that assumed a power to make what gods and goddesses she pleased for the people to worship made herself one among the rest. It is presumption to say of any creature, "It is, and there is not its like, there is none besides it" (for creatures stand very nearly upon a level with one another); but it is insufferable arrogance for any to say so of themselves, and an evidence of their self-ignorance. II. They are upbraided with their luxury and love of ease (Isa 47:8): "Thou t…