Ісая 13:1

The heading in Isa 13:1, "Oracle concerning Babel, which Isaiah the son of Amoz did see," shows that chapter 13 forms the commencement of another part of the whole book. Massâh (from נסא), efferre, then effari, Exo 20:7) signifies, as we may see from Kg2 9:25, effatum, the verdict or oracle, more especially the verdict of God, and generally, perhaps always, the judicial sentence of God, (Note: In Zac 12:1. the promise has, at any rate, a dark side. In Lam 2:14 there is no necessity to think of promises in connection with the mas'oth; and Pro 30:1 and Pro 31:1 cannot help us to determine the prophetic use of the word.) though without introducing the idea of onus (burden), which is the rendering adopted by the Targum, Syriac, Vulgate, and Luther, notwithstanding the fact that, according to Jer 23:33., it was the scoffers who associated this idea with the word. In a book which could throughout be traced to Isaiah, there could be no necessity for it to be particularly stated, that it was to Isaiah that the oracle was revealed, of which Babel was the object. We may therefore see from this, that the prophecy relating to Babylon was originally complete in itself, and was intended to be issued in that form. But when the whole book was compiled, these headings were retained as signal-posts of the separate portions of which it was composed. Moreover, in the case before us, the retention of the heading may be regarded as a providential arrangement. For if this "oracle of Babel" lay before us in a separate form, and without the name of Isaiah, we should not dare to attribute it to him, for the simple reason that the overthrow of the Chaldean empire is here distinctly announced, and that at a time when the Assyrian empire was still standing. For this reason the majority of critics,…

The general title of this book was, The vision of Isaiah the son of Amoz, Isa 1:1. Here we have that which Isaiah saw, which was represented to his mind as clearly and fully as if he had seen it with his bodily eyes; but the particular inscription of this sermon is the burden of Babylon. 1. It is a burden, a lesson they were to learn (so some understand it), but they would be loth to learn it, and it would be a burden to their memories, or a load which should lie heavily upon them and under which they should sink. Those that will not make the word of God their rest (Isa 28:12; Jer 6:16) shall find it made a burden to them. 2. It is the burden of Babylon or Babel, which at this time was a dependent upon the Assyrian monarchy (the metropolis of which was Nineveh), but soon after revolted from it and became a monarchy of itself, and a very potent one, in Nebuchadnezzar. This prophet afterwards foretold the captivity of the Jews in Babylon, Isa 39:6. Here he foretels the reprisals God would make upon Babylon for the wrongs done to his people. In these verses a summons is given to those powerful and warlike nations whom God would make us of as the instruments of his wrath for the destruction of Babylon: he afterwards names them (Isa 13:17) the Medes, who, in conjunction with the Persians, under the command of Darius and Cyrus, were the ruin of the Babylonian monarchy. I. The place doomed to destruction is Babylon; it is here called the gates of the nobles (Isa 13:2), because of the abundance of noblemen's houses that were in it, stately ones and richly furnished, which would invite the enemy to come, in hopes of a rich booty. The gates of nobles were strong and well guarded, and yet they would be no fence against those who came with commission to execute God's judgments. Bef…

13:1–23:18 This section contains prophecies of judgment against the nations. By including a prophecy against Judah and Jerusalem (22:1-25) in the midst of prophecies against the pagan nations, Isaiah emphasized that Israel’s identity as God’s people would not protect them from God’s punishment when they sinned as the other nations do. 13:1 At the time of this prophecy, Assyria was the major power. Isaiah anticipated the rise of Babylon as an even crueler kingdom that would destroy Judah and Jerusalem (39:6-7; chs 46–47). The universal language of 13:1–14:23 suggests that in this context, Babylon represents all wicked and arrogant nations in the same way that “Babylon the Great” does in the book of Revelation (Rev 18). Therefore, while this description of Babylon’s fall applies to the fall of historic Babylon in 539 BC, it also applies until the final judgment against the ultimate kingdom of evil (Rev 19).