성경 주석서

Verses 1-10. - THE BURDEN OF THE DESERT OF THE SEA. This is a short and somewhat vague, but highly poetic, "burden of Babylon" It is probably an earlier prophecy than Isaiah 13. and 14, and perhaps the first revelation made to Isaiah with respect to the fall of the great Chaldean capital. It exhibits no consciousness of the fact that Babylon is Judah's predestined destroyer, and is expressive rather of sympathy (vers. 3, 4) than of triumph. Among recent critics, some suppose it to refer to Sargon's capture of the city in B.C. 710; but the objection to this view, from the entire absence of all reference to Assyria as the conquering power, and the mention of "Elam" and "Media" in her place, is absolutely fatal to it. There can be no reasonable doubt that the same siege is intended as in Isaiah 13, where also Media is mentioned (ver. 17); and there are no real grounds for questioning that the event of which the prophet is made cognizant is that siege and capture of Babylon by Cyrus the Great which destroyed the Babylonian empire. Verse 1. - The desert of the sea. The Isaianic authorship of this title is doubtful, since "the desert of the sea" is an expression elsewhere wholly unknown to biblical writers. Some regard "the sea" as the Euphrates, in which case "the desert of the sea" may be the waste tract west of the Euphrates, extending thence to the eastern borders of Palestine. As whirlwinds in the south pass through; rather, as whirlwinds in the south country, sweeping along. The "south country" is that immediately to the south of Judaea. Its liability to whirlwinds is noticed in Zechariah 9:14 and in Job 37:9 (compare Major Palmer's 'Sinai,' p. 33). It cometh. What cometh? Dr. Kay says, "God's visitation;" Rosenmüller, "a numerous army." But is it not rather the "grievous vision" of the next verse? From the desert. The great desert bounding Palestine on the east - a truly "terrible land." Across this, as coming from Baby-Ionia to Palestine, seemed to rush the vision which it was given to the prophet to see.

Verse 2. - A grievous vision; literally, a hard vision; not, however, "hard of interpretation" (Kay), but rather "hard to be borne," "grievous," "calamitous." The treacherous dealer dealeth treacherously; rather, perhaps, the robber robs (Knobel); or, the violent man uses violence (Rosenmüller). The idea of faithlessness passes out of the Hebrew boged occasionally, and is unsuitable here, more especially if it is the army of Cyrus that is intended. Go up, O Elam. The discovery that Cyrus, at the time of his conquest of Babylon, Bore the title of "King of Ansan," not "King of Persia," coupled with the probability that "Ansan" was a part of Elam, lends a peculiar interest to these words. Isaiah could not describe Cyrus as "King of Persia," and at the same time be intelligible to his contemporaries, since Persia was a country utterly unknown to them. In using the term "Elam" instead, he uses that of a country known to the Hebrews (Genesis 14:1), adjoining Persia, and, at the time of his expedition against Babylon, subject to Cyrus. Besiege, O Media. Having given "Elam" the first place, the prophet assigns to Media the second. Eleven years before he attacked Babylon, Cyrus had made war upon Astyages (Istuvegu), King of the Medes, had captured him, and become king of the nation, with scarcely any opposition (see the 'Cylinder of Nabonidus'). Hence the Medes would naturally form an important portion of the force which he led against Babylon. All the sighing thereof have I made to cease. The "sighing" caused by Babylon to the nations, to the captives, and to the kings whose prison-doors were kept closed (Isaiah 14:17), God has in his counsels determined to bring to an end.

Verse 3. - Therefore are my loins filled with pain, etc. (comp. above, Isaiah 15:5; Isaiah 16:9-11). The prophet is horrorstruck at the vision shown him - at the devastation, the ruin, the carnage (Isaiah 13:18). He does not stop to consider how well deserved the punishment is; he does not, perhaps, as yet know how that, in smiting Babylon, God will be specially avenging the sufferings of his own nation (see the introductory paragraph). I was bowed down at the hearing, etc.; rather, I am so agonized that I cannot hear; I am so terrified that I cannot see.

Verse 4. - My heart panted; rather, my heart trembleth, or fluttereth. The night of my pleasure; i.e. "the night, wherein, I am wont to enjoy peaceful and pleasant slumbers."

Verse 5. - Prepare the table, etc. With lyrical abruptness, the prophet turns from his own feelings to draw a picture of Babylon at the time when she is attacked. He uses historical infinitives, the most lively form of narrative. Translate, They deck the table, set the watch, eat, drink; i.e. having decked the table, they commit the task of watching to a few, and then give themselves up to feasting and reveling, as if there were no danger. It is impossible not to think of Belshazzar's feast, and the descriptions of the Greek historians (Herod., 1:191; Xen., 'Cyrop.,' 7:23), which mark at any rate the strength of the tradition that, when Babylon was taken, its inhabitants were engaged in revelry. Arise, ye princes, and anoint the shield. In the midst of the feast there enters to the revellers one from the outside, with these words, "Rise, quit the banquet; get your shields; anoint them; arm yourselves." That shields were greased with fat or oil before being used in battle appears from Virg., 'AEneid,' 7:625, and other places. It was thought that the enemy's weapons would more readily glance off an oiled surface.

Verse 6. - Go, set a watchman. The event is not to be immediate, it is to be watched for; and Isaiah is not to watch himself, but to set the watchman. Moreover, the watchman waits long before he sees anything (ver. 8). These unusual features of the narrative seem to mark a remote, not a near, accomplishment of the prophecy.

Verse 7. - And he saw... he hearkened; rather, he shall see... he shall hearken (Kay). He is to wait and watch until he sees a certain sight; then he is to listen attentively, and he will hear the crash of the falling city. A chariot with a couple of horsemen; rather, a troop of horsemen riding two and two. This is exactly how a cavalry force was ordinarily represented by the Assyrians. Chariots are not intended either here or in ver. 9. They were not employed by the Persians until a late period of their history (see 'Ancient Monarchies,' vol. 4. pp. 113, 122). A chariot of asses, and a chariot of camels; rather, men mounted on asses and on camels. It is well known that both animals were employed by the Persians in their expeditions to carry the baggage (Herod., 1:80; 4:129; Xen., 'Cyrop.,' 7:1, etc.). But neither animal was ever attached to a chariot.

Verse 8. - And he cried, A lion; rather, he cried as a lion; i.e. with a loud deep voice (comp. Revelation 10:3). The watchman, after long waiting, becomes impatient, and can contain himself no longer. He makes complaint of his long vain watch. My lord; rather, O Lord. The watchman addresses his complaint to Jehovah.