Isaiah 47 is a prophetic oracle against Babylon and is an interesting chapter. Having already declared the uniqueness and sovereignty of God, Isaiah moves on to describe Babylon and in doing so represents the city and the empire of Babylon as a beautiful and arrogant woman. We note something about this woman, Isaiah describes her shame and how she is placed in slavery at the millstone. It is interesting how in the book of Revelation, John parallels the great prostitute as a woman and states that she is the great Babylon. John uses a similar analogy, representing Babylon as a woman, and describes her as deceiving the nations in her idolatry and in sexual sin. Note the parallels in the message of Isaiah 47:1-4 is similar to that of the preceding chapters (Isaiah 45-46) where the nations of the earth have no hope, except in the God of Israel (see Isaiah 45:21–23). Having rejected the God of Israel, this woman claims to be self-existent (Isaiah 47:7, 47:8, 47:10), Babylon has no possibility of deliverance (Isaiah 47:15). The vision of the great prostitute in Revelation 17 can be seen as a parallel to the description of Babylon in this text. Both portray a powerful and arrogant woman who represents a city and its empire. Let’s look at the entire text from Revelation 17 so that we can understand the weightiness of who this woman is:
Revelation 1:1-18 17:1 And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters: 17:2 With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. 17:3 So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. 17:4 And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: 17:5 And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. 17:6 And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration. 17:7 And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. 17:8 The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. 17:9 And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. 17:10 And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. 17:11 And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. 17:12 And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. 17:13 These have one mind, and shall give their power and strength unto the beast. 17:14 These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. 17:15 And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. 17:16 And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. 17:17 For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. 17:18 And the woman which thou sawest is that great city, which reigneth over the kings of the earth. (KJV)
In Revelation, the great prostitute is described symbolically of both religious, political, and mercantile corruption. In Isaiah 47, the woman is portrayed as a symbol of human pride and reliance upon self as opposed to trusting in God. Notice how the outcome of the woman in both Revelation and Isaiah is destruction. This is the outcome of sin and turning from the God of Israel. Notice how in Revelation 17:15 that the waters the woman sat upon are multitudes of peoples, nations, and tongues. The way this is described, it appears that the woman also represents an ideology of wickedness that the peoples from all nations have adopted as a way of life. The ideologies of wickedness that have been adopted by people from all nations today include the following:
Ideologies of Wickedness that this Woman may Represent
Marxism and Communism: These ideologies have led to the deaths of millions of people and the destruction of entire nations and still exist today in countries such as China.
Globalism: This ideology advocates for the eradication of national borders and the creation of a single global government, which would lead to the loss of national sovereignty and the imposition of a globalist agenda which would dissolve individual rights, just as we saw happen in the covid pandemic.
Cultural Marxism: This is an offshoot of Marxism that seeks to undermine traditional cultural and moral values in order to promote a more liberal and relativistic worldview.
Radical Feminism: This ideology seeks to promote the idea that men and women are not fundamentally different and that gender roles are a social construct. It has led to the erosion of traditional family values and the promotion of a more individualistic and hedonistic lifestyle, both of which stand in opposition to what God has established in the Bible.
Islamism: This is a political ideology that seeks to establish an Islamic state and impose Sharia law on all citizens. It has led to the oppression of women, the persecution of religious minorities (Christians), and many acts of terrorism, and ungodliness such as rape, murder, kidnapping, hatred of all people who are not muslim, etc.
Antifa: This is a violent left-wing movement that seeks to suppress free speech and promote anarchy. It has been responsible for numerous acts of violence and destruction of property.
Transgenderism: This ideology promotes the idea that a person can change their biological sex from male to female, or vice versa, through surgery and hormone therapy. It has led to the erosion of traditional gender roles and the promotion of a more fluid and ambiguous concept of gender.
Climate Change Alarmism: This ideology promotes the idea that human activity is causing catastrophic climate change and that drastic measures must be taken to prevent it. It has led to the promotion of a more authoritarian and centralized government, the erosion of individual rights, and the demonization of industries and technologies that are essential to economic growth, severe inflation, and financial ruin for many.
Cancel Culture: This is a movement that seeks to silence dissenting opinions and promote a more homogenous and conformist society. It has led to the erosion of free speech and the promotion of a more intolerant and polarized culture.
Critical Race Theory: This is an ideology that seeks to divide people based on their race and promote the idea that white people are inherently racist and privileged. It has led to the demonization of white people and the promotion of a more divisive and tribalistic society. This ideology promotes hatred of peoples from different races, especially the white race. Notice how racism against white people is acceptable today, but racism against any other is not acceptable, so there is a double standard that is developed by this ideology.
LGBTQ movement: This ideology is based on the principle of individual freedom and the right to self-expression, which includes the right to choose one’s sexual orientation and gender identity. We note that using this LGBTQ ideology, government policy has been developed to use financial incentives to encourage the adoption of policies that support teaching LGBTQ in the schools, a lifestyle choice that stands contrary to God’s word. The financial incentives restrict funding only to those who promote this ideology. This movement seeks to promote acceptance and disregard for God’s word for people who identify as lesbian, gay, bisexual, transgender, or queer, and challenge traditional norms of the nuclear family that have been established in the Bible. Through this ideology, the USA could be considered the great Babylon who deceived the nations and caused the nations to sin against God!
Woke liberal ideology: This ideology is used to describe a set of progressive political beliefs and values, which include support for gender identity and transgender, and the development of policies to promote these things, such as providing jobs and promotions to unqualified individuals based only on sexual preference all of which is under the guise of “rights.” The impact of these beliefs and policies on individuals experiencing gender dysphoria and undergoing transgender surgeries leads to their not seeking help to overcome the underlying mental illness that has led to their complex and emotionally charged lifestyle choices.
In both cases (Revelation 17 and Isaiah 47), the fall of Babylon/the great prostitute serves as a warning to those who would place their trust in worldly power, influence, and ideology, rather than in the one true God and what God has commanded for a way of life for His people. We note how today even God’s people are falling prey to these ideologies, which is why Yeshua asked the question if when He returns He will find faith? (see Luke 17:20-37) The similarities in imagery and message suggest that the authors of both passages were drawing on a shared understanding of the nature and folly of human arrogance and its consequences. We note how in Revelation 17, the woman is described as beautiful and arrogant. This beauty is synonymous to being self-confident, and reliance upon one’s own strength. We note that in both texts, the woman finds herself in humiliation and abandonment. This is what sin does to the lives of those who embrace it. Note how Isaiah 47 has the woman taking the position as a slave, and this is how sin drags a person down into a form of slavery to the sin that one chooses, which leads to downfall, humiliation, and embarrassment. We note how financial incentives are coupled to the coercion to teach these ideologies, which speak to the truth of the statements about the financial ruin of Babylon! Notice how these ideologies provide false hope and it is only in our dependence and trust in God that we have true hope, help, and deliverance from sin. (Isaiah 45:21-23) These ideologies can also function as false gods, and so these things expose how reliance on idols, worldly power, upon self, upon the flesh (the works of the body) lead to destruction, just as we see in the description of the woman in the Scriptures. All of these things provide great credence to the words of Isaiah and his call to repent and turn to the God of Israel! In summary, both passages and all of these concepts convey a powerful message about the consequences of pride, false hope, and misplaced trust. They serve as warnings and reminders of God’s sovereignty and grace, even in the face of human arrogance and rebellion. Isaiah 47, while historically referring to Babylon, carries timeless lessons applicable to any nation or system that opposes God’s purposes. Revelation 17 extends this theme to the end times, emphasizing the ultimate downfall of all nations and people who stand against God’s kingdom and His holy and righteous ways!
In conclusion, it is important to understand that I am not trying to “impose” my religious beliefs upon other people. The reason is that we are all given a choice in this life and we all have the right to make those choices because we have been given freedom and liberty by God to do so. In the modern church today, we understand that there are different interpretations of the Bible and varying perspectives on the acceptance and support of individuals with diverse sexual orientations and gender identities. Some people view the support of these individuals as being against their religious beliefs, while others believe that acceptance and understanding align with the teachings of love and compassion found in the bible. The point is that love and compassion do not supersede the mitzvot (commandments) of God to allow one to set aside the command. We also note the theology that one is allowed to set aside the command because now we believe in Yeshua (Jesus) because “he is the Law.” This is what I was told recently by someone on FaceBook who left a comment on one of the Bits of Torah Truths short videos. All of the Scriptures speak to the sovereignty of God, His power,and His authority over all the earth. The Scriptures also speak of God judging the nations, and His judgments will be based upon His righteous and holy ways according to the Torah. We were all made in the image of God and have a purpose to give glory to Him! It doesn’t matter what people, nation, or tongue that we come from, God expects us to turn from idols, to repent, and to seek Him and his Messiah, and His holy and righteous ways. The final point of convergence for all mankind, every man, woman, and child one day will stand before God and give an account for his or her life! This is a very heavy / weighty issue, and the scriptures plead to us to turn from our sinful ways and return to the God of Israel and His Messiah Yeshua, and walk in God’s holy and righteous ways!
The Masoretic (MSS) Text on Isaiah 47:1-8
Isaiah opens saying the following according to Isaiah 47:1-8.
Isaiah 47:1 states, “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. (רְדִי | וּשְׁבִי עַל-עָפָר בְּתוּלַת בַּת-בָּבֶל שְׁבִי-לָאָרֶץ אֵין-כִּסֵּא בַּת-כַּשְֹדִּים כִּי לֹא תוֹסִיפִי יִקְרְאוּ-לָךְ רַכָּה וַעֲנֻגָּה)” Isaiah 47:2 “Take the millstones, and grind meal: uncover thy locks, make bare the leg, uncover the thigh, pass over the rivers. (קְחִי רֵחַיִם וְטַחֲנִי קָמַח גַּלִּי צַמָּתֵךְ חֶשְֹפִּי-שֹׁבֶל גַּלִּי-שׁוֹק עִבְרִי נְהָרוֹת:)”
Cross References for Isaiah 47:1-2: Ge 24:65; Ex 11:5; Dt 28:56; Jdg 16:21; 2 Sa 10:4; Job 2:13; 31:10; 36:7; Ps 137:8; Pr 21:8–15; Ec 12:4; So 4:1, 3; 6:7; Is 3:17, 23, 26; 13:1, 19; 14:18–23; 20:4; 21:9; 23:12–13; 29:4; 32:11; 37:22; 43:14; 47:5; 48:14; Je 25:10, 12; 46:11; 48:18; 50:1–51:64; Eze 16:36–42; Na 3:5, 8–12; Zec 2:7; Mt 24:41; 1 Co 11:5
The Hebrew text in Isaiah 47:1-2 presents a vivid image of a young woman, the daughter of Babylon, being humbled (רְדִי) and returned to the dust (וּשְׁבִי עַל-עָפָר). Note the use of the imperative (red/yellow) which functions like a command.
The use of the imperative in these passages convey a strong sense of urgency and warning. The word רְדִי implies that the woman is to come down from some place, and the interpretation is that of Babylon and pride, the woman is being commanded to be humble. The word שְׁבִי (sh’vi) means “return” or “come back,” emphasizing the idea that the woman must be brought down from her position of power, down to the dust. There is an obvious parallel to the Torah here of Bereshit / Genesis 3:19 (בְּזֵעַ֤ת אַפֶּ֙יךָ֙ תֹּ֣אכַל לֶ֔חֶם עַ֤ד שֽׁוּבְךָ֙ אֶל־הָ֣אֲדָמָ֔ה כִּ֥י מִמֶּ֖נָּה לֻקָּ֑חְתָּ כִּֽי־עָפָ֣ר אַ֔תָּה וְאֶל־עָפָ֖ר תָּשֽׁוּב׃) when God says that from dust you were made and to dust you will return. The phrase עַל-עָפָר בְּתוּלַת בַּת-בָּבֶל (al-afar betulat bat-bavel) can be translated as “back to the dust, the virgin daughter of Babylon,” highlighting the Torah principle from Bereshit / Genesis 3:19 and the theme of humiliation and loss of innocence. Notice how this again parallels the Torah sense of the use of the dust of the earth as Adam and Eve lost their innocence when they ate of the forbidden fruit. The Hebrew word כִּי (ki) indicates a continuation, a logical progression or cause for the humbling of the young woman. It is translated as “for” or “because” and sets the stage for the consequences of her actions. The words יִקְרְאוּ-לָךְ רַכָּה וַעֲנֻגָּה (yikra’u lakh rakkah va’anugah) describe the end of her prosperity and comfort, as she will no longer be called “gentle” or “delightful.” There are no direct NT parallels to the specific concepts presented in Isaiah 47:1-2. However, the broader theme of the downfall of powerful, prideful individuals can be found throughout the New Testament. The idea that pride and arrogance will ultimately lead to a humbling experience is a common theme in both the Hebrew Bible and the NT text. We note how the woman is humbled, and then she is told to grind at the millstone.
The language used here is that of reducing the woman to servanthood. Work at the millstone is difficult (Shemot / Exodus 11:5, Job 31:10, Matthew 24:41) and the stone was used to grind grain to make flower and then bread. A servant woman would not wear the clothing of the upper class woman indicated by the descending language in the Hebrew bible. The idea of uncovering the hair, baring the legs and showing the thighs is suggestive of a form of promiscuity possibly and possible prostitution just as the biblical text refers to the woman that represents Babylon as being a prostitute. (Revelation 17)
Isaiah goes on saying the following according to Isaiah 47:3-4.
Isaiah 47:3 states, “Thy nakedness shall be uncovered, yea, thy shame shall be seen: I will take vengeance, and I will not meet thee as a man. (תִּגָּל עֶרְוָתֵךְ גַּם תֵּרָאֶה חֶרְפָּתֵךְ נָקָם אֶקָּח וְלֹא אֶפְגַּע אָדָם)” Isaiah 47:4 “As for our redeemer, the LORD of hosts is his name, the Holy One of Israel. (גֹּאֲלֵנוּ יְהֹוָה צְבָאוֹת שְׁמוֹ קְדוֹשׁ יִשְֹרָאֵל)”
Cross References for Isaiah 47:3-4: Ge 2:25; 2 Sa 10:4; Job 19:25; Ps 19:14; Pr 21:8–15; Is 1:4, 24; 3:17; 13:4, 18–19; 20:4; 32:11; 34:8; 41:14; 43:14; 48:2, 17; 63:4; 64:5; Je 13:26; 50:7–13, 34; La 1:8; Eze 16:36–42; Am 4:13; Na 3:5, 8–12; Ro 12:19
In Isaiah 47:1-2, Babylon is depicted as a woman, specifically referred to as the “virgin daughter of Babylon” (בַת-בָּבֶל). This metaphor emphasizes her vulnerability and impending downfall. Notice how according to Isaiah 47:3 that this downfall is sexual in nature which refers to a very intimate exposure of something that is shameful. In Isaiah 47:3, Babylon’s downfall is vividly portrayed when she is being commanded to עֶרְוָתֵךְ (uncover her nakedness) and “reveal her shame.” This is like the concept of a good suit covering a multitude of sins which implies that we can make ourselves out to look good on the outside, but on the inside, we are filled with death. Notice how this parallels Yeshua’s words according to Matthew 23:27 which states, “Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs which indeed appear beautiful outwardly, but inside are full of dead men’s bones and all uncleanness.” This is how the term נָקָם (vengeance) is being applied here concerning God’s righteous judgment against those who oppress others, who are filled with sin but outwardly pretend to be righteous. The parallel is to Babylon for her oppression and cruelty. The phrase וְלֹא אֶפְגַּע אָדָם (I will not arbitrate with a man) underscores that God’s judgment is final and cannot be negotiated. The call to “uncover” our true selves reminds us to live with integrity and authenticity and to seek the righteousness of God to live according to God’s word. Note that our actions will eventually be revealed just as Yeshua said in Luke 8:17 (For there is nothing hidden that will not be disclosed, and nothing concealed that will not be known or brought out into the open.). These verses serve as a warning against pride, arrogance, and oppression. Babylon’s downfall resulted from her cruelty and lack of mercy toward others. As individuals, we should avoid becoming self-sufficient, prideful, or oppressive. These things also remind us of our true character which will eventually be revealed, and so we should live with integrity. As believers, we should recognize that God is our Redeemer (גֹאֵל), just as Isaiah praises our Father in heaven (Isaiah 47:4).
Isaiah goes on saying the following according to Isaiah 47:5-6.
ספר ישעיה פרק מז ה שְׁבִי דוּמָם וּבֹאִי בַחֹשֶׁךְ בַּת-כַּשְֹדִּים כִּי לֹא תוֹסִיפִי יִקְרְאוּ-לָךְ גְּבֶרֶת מַמְלָכוֹת: ו קָצַפְתִּי עַל-עַמִּי חִלַּלְתִּי נַחֲלָתִי וָאֶתְּנֵם בְּיָדֵךְ לֹא-שַֹמְתְּ לָהֶם רַחֲמִים עַל-זָקֵן הִכְבַּדְתְּ עֻלֵּךְ מְאֹד:
Isaiah 47:5 states, “Sit thou silent, and get thee into darkness, O daughter of the Chaldeans: for thou shalt no more be called, The lady of kingdoms. (שְׁבִי דוּמָם וּבֹאִי בַחֹשֶׁךְ בַּת-כַּשְֹדִּים כִּי לֹא תוֹסִיפִי יִקְרְאוּ-לָךְ גְּבֶרֶת מַמְלָכוֹת)” Isaiah 47:6 “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. (קָצַפְתִּי עַל-עַמִּי חִלַּלְתִּי נַחֲלָתִי וָאֶתְּנֵם בְּיָדֵךְ לֹא-שַֹמְתְּ לָהֶם רַחֲמִים עַל-זָקֵן הִכְבַּדְתְּ עֻלֵּךְ מְאֹד)”
Cross References for Isaiah 47:5-6: Dt 13:15; 28:49–50; 1 Sa 2:9; 2 Sa 24:14; 2 Ch 28:9; 36:17; Job 2:13; Pr 21:8–15; Is 9:2; 10:13; 13:10, 19; 14:6, 17; 19:25; 21:9; 23:2, 13; 42:24; 43:28; 47:1, 5, 7; 51:23; Je 2:7; 8:14; 50:7–13; La 1:1; 2:10; 3:2, 28; 4:16; 5:12; Eze 16:36–42; Da 2:37; Na 3:8–12; Zec 1:15; Re 17:18; 18:7
In Isaiah 47:5, Babylon (represented as a woman) is commanded to שְׁבִי דוּמָם (sit silently) and וּבֹאִי בַחֹשֶׁךְ (go into darkness). This imagery sounds like hell, a place that is absent of God and utter darkness. It signifies the woman’s impending downfall and loss of glory. We also note the title גְּבֶרֶת מַמְלָכוֹת (the Lady of Kingdoms) is reminiscent of Babylonian mythology and their god Ishtar. In Babylonian mythology, Ishtar was a prominent goddess associated with love, war, and fertility. She was considered the “Queen of Heaven” and had dominion over various aspects of life. Ishtar’s influence extended beyond Babylon and into other Mesopotamian cultures. The idea here in Isaiah 47:5 may be to the humbling of the Babylonian gods. In verse 6, the God of Israel expresses His anger toward Babylon for mistreating His people. Despite their suffering, Babylon showed no mercy to the elderly and oppressed them heavily. Note how in the NT text, Yeshua emphasized mercy (Matthew 5:7) and taught the parable of the unmerciful servant (Matthew 18:21-35). Yeshua also condemned oppressive and unrighteous religious leaders (Matthew 23:4) and taught us the Torah commands to have love for neighbors (Matthew 22:39). This is in contrast to Babylon’s arrogance that led to her downfall. The application for us today as individuals, we should avoid pride and oppression of others. Note the imperatives here in Isaiah 47:5.
The command to שְׁבִי דוּמָם (sit silently) and וּבֹאִי בַחֹשֶׁךְ (go into darkness) reminds us to humble ourselves before God. Silence here is about recognizing the weightiness of our sins and being without words to express our sorrow to the Lord. God’s anger against Babylon serves as a warning. When we mistreat others, we will face consequences. In parallel to Assyria that came before Babylon (Isaiah 10:5-11) Babylon may have prided herself in having captured nations and had also done so in her capture of Judah as well. The only reason that Babylon was able to capture Judah was because God had permitted it. Note the weightiness of what the Torah states concerning God’s people. God has chosen his people as his heritage (Devarim / Deuteronomy 4:20, 1 Samuel 10:1, 1 Kings 8:51, 8:53, Jeremiah 12:7). God’s people are called to be holy both at that time and today, completely dedicated to him so that their character was like his (see Shemot / Exodus 19:6, Vayikra / Leviticus 10:10–11), and to touch them was to touch God (Jeremiah 2:3). The significance of these statements is that those who stand against God’s people, all believers, and especially Israel, are standing against the God of Israel!
Isaiah goes on saying the following according to Isaiah 47:7-8.
Isaiah 47:7 states, “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. (וַתֹּאמְרִי לְעוֹלָם אֶהְיֶה גְבָרֶת עַד לֹא-שַֹמְתְּ אֵלֶּה עַל-לִבֵּךְ לֹא זָכַרְתְּ אַחֲרִיתָהּ)” Isaiah 47:8 “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: (וְעַתָּה שִׁמְעִי-זֹאת עֲדִינָה הַיּוֹשֶׁבֶת לָבֶטַח הָאֹמְרָה בִּלְבָבָהּ אֲנִי וְאַפְסִי עוֹד לֹא אֵשֵׁב אַלְמָנָה וְלֹא אֵדַע שְׁכוֹל)”
Cross References for Isaiah 47:7-8: Dt 32:29; Ps 35:12; Pr 21:8–15; Is 10:8–13; 14:13–14; 22:13; 29:13–18; 32:9, 11; 42:23, 25; 45:5–6, 18; 46:8–9; 47:1, 5, 7–10; 49:21; 54:4; 57:11; Je 5:31; 50:7–13, 29; La 1:1; Eze 7:2–3; 16:36–42; Da 4:30; 5:22–31; Na 3:8–12; Zep 2:15; Bar 4:12; Re 18:7, 9–13
In Isaiah 47:7, Babylon is represented as a woman with the statement, אֶהְיֶה גְבָרֶת עַד “I shall be a lady forever.” The Hebrew word for “lady” (גְבָרֶת) emphasizes her self-proclaimed authority and permanence where she is arrogantly declaring her perpetual dominion. The words that follow: לֹא-שַֹמְתְּ אֵלֶּה עַל-לִבֵּךְ לֹא זָכַרְתְּ אַחֲרִיתָהּ “so that thou didst not lay these things to thy heart, neither didst remember the latter end of it” sound as if she is boasting of her eternal security and power. Notice how Isaiah interprets the meaning of Isaiah 47:7 following with what is stated in Isaiah 47:8, וְעַתָּה שִׁמְעִי-זֹאת עֲדִינָה הַיּוֹשֶׁבֶת לָבֶטַח הָאֹמְרָה בִּלְבָבָהּ אֲנִי וְאַפְסִי עוֹד לֹא אֵשֵׁב אַלְמָנָה וְלֹא אֵדַע שְׁכוֹל “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.” These are pretty bold statements and reveal the level of the self-deception that is taking place. This woman boasts of invincibility and relies completely on her own abilities. Isaiah has been speaking against this kind of arrogance throughout His book, to Israel, and then to Judah and Jerusalem. These things serve as a warning to not be prideful and feel a false security. Note how Yeshua taught concerning these things according to Matthew 6:19-21.
Matthew 6:19–21 6:19 Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: 6:20 But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: 6:21 For where your treasure is, there will your heart be also. (KJV Μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζει καὶ ὅπου κλέπται διορύσσουσιν καὶ κλέπτουσιν· θησαυρίζετε δὲ ὑμῖν θησαυροὺς ἐν οὐρανῷ ὅπου οὔτε σὴς οὔτε βρῶσις ἀφανίζει καὶ ὅπου κλέπται οὐ διορύσσουσιν οὐδὲ κλέπτουσιν· ὅπου γάρ ἐστιν ὁ θησαυρός σου, ἐκεῖ ἔσται καὶ ἡ καρδία σου.)
Yeshua Emphasizes against trusting in earthly treasures and advises to store treasure in heaven as opposed to doing so on earth.
Earthly Treasures
Material possessions
Wealth
Worldly achievements.
Heavenly Treasures
Justice: Advocating for fairness, compassion, and righteousness.
Opportunity: Creating opportunities for others to thrive and succeed.
Provision: Meeting the needs of others, especially the vulnerable.
Respect: Valuing the dignity of every person.
Note how Earthly treasures are temporary and vulnerable to decay or loss while Heavenly treasures are related to eternal rewards and blessings in God’s kingdom. The way we store up treasure in heaven is through being generous to others who are in need (Luke 12:33), serving others sacrificially (Matthew 25:34-40), growing spiritually by investing in prayer, studying God’s Word, and building character. Loving God and your neighbor (Matthew 22:37-39), to mention a few things. The emphasis is upon the eternal perspective as the Lord God is reminding us here in these scriptures from Isaiah and the NT against arrogance and dependence upon self. Our dependence is to be upon the Lord! Note again the significance of these things. We are being warned against false security, against status and achievement, or military strength. We are not to think that we are invulnerable and secure because everything can be taken away at any time. These things about Babylon and Israel apply to us as well. Isaiah 47:7-8 warns against false confidence and encourages us to seek lasting security in God. The NT themes echo these timeless truths.
An interesting perspective is how Babylon assumed she would be the mistress of the world forever. This much can be assumed from what we read according to the book of Revelation, chapter 17. Revelation 17 reveals that she was the mistress of the world, and she succeeded in deceiving the nations! Remember the end of Babylon and this woman that deceived the nations. The end is how Isaiah is explaining here (Isaiah 47:1-4) that her end is in the complete humiliation and downfall. This marks the judgment of God, that it does not matter what presumptions one has, if one turns from the God of Israel and His Messiah, doom and destruction will come according to the Torah. When people dare to stand up against God’s holy and righteous ways, they are destined to fall. God says, “I am” and that there are none other, there is no one else besides me, are the words that are spoken by God. (Isaiah 45:5, 45:6, 45:18, 45:22, 46:9) Note again how Isaiah is describing these things. The imagery of the woman and Babylon, he chose this imagery as describing the worst things that could happen to a woman in the ancient Near East. This conveys the kind of character that Babylon has and her impending loss. She insists that she is above whatever the common people might be liable to. The point is that every man, woman, and child are responsible before the God of Israel regarding His holy and righteous words. Isaiah is making this point clearly, that all must repent and turn from their idols, and turn to the God of Israel and His Messiah!
Rabbinic Commentary on Isaiah 47:1-8
The Targum Jonathan is an Aramaic and Rabbinic translation of the book of Isaiah and therefore is a valuable resource for continuing to study the book of Isaiah!
Targum Jonathan son of Uziel Isaiah 47:1-8 47:1 Descend and sit in the dust, O kingdom of the congregation of Babylon; sit on the ground, there is no throne of glory, O kingdom of the Chaldeans; for thou shalt no more be called tender and delicate. 47:2 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. 47:3 Thy nakedness shall be uncovered, thy shame shall be seen; I will take full vengeance, on thee and I will change thy judgment from the children of men. 47:4 As for our Redeemer, the Lord of hosts is His name, the Holy One of Israel. 47:5 Sit thou silent, and get thee into darkness, O glory of the kingdom of Chaldeans; thou shalt no more be called, The mighty one of the kingdoms. 47:6 I was angry with my people, I have polluted mine inheritance, and given them into thine hand: thou hast not had compassion upon them, thou didst make thy dominion over the ancient very cruel. 47:7 And thou saidst, I shall be the mighty one of kingdoms, so that thou didst not lay these things to thy heart, neither didst remember the end of them. 47:8 Therefore, hear now this, O voluptuous one, that dwellest in security, that saith in her heart, I am, and there is none else besides me; I shall not sit a widow, neither shall I know the loss of children: (TgJ)
Isaiah opens saying the following according to Isaiah 47:1-3, א חוּתִי וְתִיבִי עַל עַפְרָא מַלְכּוּ כְּנִשְׁתָּא דְבָבֶל תִּיבִי לְאַרְעָא לֵית כּוּרְסֵי יְקָר מַלְכוּת כַּשְׂדָאֵי אֲרֵי לָא תוֹסִיפִין דְיִקְרוּן לָךְ רַכִּיבָא וּמְפַנְקָא: 47:1 Descend and sit in the dust, O kingdom of the congregation of Babylon; sit on the ground, there is no throne of glory, O kingdom of the Chaldeans; for thou shalt no more be called tender and delicate. ב קַבִּילִי מְרוֹעָא וְעוּלִי בְשִׁעְבּוּד גְלָא יְקַר מַלְכוּתִיךְ אִתְּבַּרוּ שִׁלְטוֹנִיךְ אִתְבַּדְרוּ עַם מַשִׁרְיָתֵיךְ גְלוֹ כְמֵי נַהֲרָא: 47:2 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. ג תִּתְגְלֵי בַּהֲתָתִיךְ אַף יִתְחֲזֵי קְלָנִיךְ פּוּרְעֲנוּת גְמִירָא אִתְפְּרַע מִינִיךְ וַאֲשַׁנֵי דִינִיךְ מִבְּנֵי אֱנָשָׁא: 47:3 Thy nakedness shall be uncovered, thy shame shall be seen; I will take full vengeance, on thee and I will change thy judgment from the children of men. (TgJ) There are several differences between the Hebrew and Aramaic translations of these verses. The Aramaic translation emphasizes the humiliation and punishment of the kingdom of Babylon, whereas the Hebrew text focuses more on the physical actions of the woman that represents Babylon. The Aramaic translation does not mention the imagery, such as millstones and grinding, to convey the idea of punishment and suffering. The Aramaic translation speaks of sitting in the dust, and of the princes and people being overthrown and scattered. The Aramaic translation demonstrates the connection between the woman as an analogy for all of the nation of Babylon. These verses can be summarized in the following way:
Verse 47:1:
The Targum emphasizes the downfall of Babylon, addressing it as the “congregation of Babylon” and the “kingdom of the Chaldeans.”
The imagery of sitting in the dust and lacking a throne of glory underscores the loss of power and prestige.
The original Hebrew’s reference to being “tender and delicate” is replaced with the idea that Babylon will no longer be called by such flattering terms.
Verse 47:2:
The Targum interprets the phrase “Uncover the leg and pass through the rivers” metaphorically. It refers to receiving calamity and going into servitude.
The glory of Babylon’s kingdom is to be put away, and its princes are overthrown.
The scattering of the people and their vanishing like waters of a river symbolize the dissolution of Babylon’s military might.
Verse 47:3:
The Targum vividly describes the exposure of Babylon’s nakedness and shame.
God’s vengeance is pronounced, and the judgment upon Babylon will be altered.
The phrase “from the children of men” suggests a significant change in Babylon’s fate.
In summary, the Targum Jonathan’s translation emphasizes Babylon’s downfall, loss of glory, and impending judgment. It conveys a powerful message about the consequences of pride and arrogance. These verses serve as a cautionary tale for all generations. The Rabbis of theTalmud go on to interpret these things and draw out certain aspects about the text in the following way:
Talmud Bavli Berakhot 24a:17 אָמַר רַב חִסְדָּא: שׁוֹק בָּאִשָּׁה עֶרְוָה, שֶׁנֶּאֱמַר: ״גַּלִּי שׁוֹק עִבְרִי נְהָרוֹת״, וּכְתִיב: ״תִּגָּל עֶרְוָתֵךְ וְגַם תֵּרָאֶה חֶרְפָּתֵךְ״. אָמַר שְׁמוּאֵל: קוֹל בָּאִשָּׁה — עֶרְוָה, שֶׁנֶּאֱמַר: ״כִּי קוֹלֵךְ עָרֵב וּמַרְאֵךְ נָאוֶה״. אָמַר רַב שֵׁשֶׁת: שֵׂעָר בָּאִשָּׁה עֶרְוָה, שֶׁנֶּאֱמַר: ״שַׂעֲרֵךְ כְּעֵדֶר הָעִזִּים״. Along these lines, Rav Ḥisda said: Even a woman’s exposed leg is considered nakedness, as it is stated: “Uncover the leg and pass through the rivers” (Isaiah 47:2), and it is written in the following verse: “Your nakedness shall be revealed and your shame shall be seen” (Isaiah 47:3). Shmuel further stated: A woman’s singing voice is considered nakedness, which he derives from the praise accorded a woman’s voice, as it is stated: “Sweet is your voice and your countenance is alluring” (Song of Songs 2:14). Similarly, Rav Sheshet stated: Even a woman’s hair is considered nakedness, for it too is praised, as it is written: “Your hair is like a flock of goats, trailing down from Mount Gilead” (Song of Songs 4:1).
The Talmudic commentary on Isaiah 47:2-3, found in the Talmud Bavli Berakhot 24a:17, provides significant insights into the interpretation of the original verses. For example, Rav Ḥisda interprets the phrase “Uncover the leg and pass through the rivers” as referring to a woman’s exposed leg. He considers even a partial exposure of nakedness as nakedness. The Talmudic commentary highlights the sensitivity toward modesty and the perception of what constitutes indecency. Rav Ḥisda’s interpretation moves beyond the literal meaning of the verse. It underscores the importance of modesty and discretion in personal conduct. This teaching encourages individuals today to be mindful of both appearance and behavior, especially in matters related to modesty and propriety. This is in contrast to the woman described in Isaiah 47 and Revelation 17. The Talmud also emphasizes the non-physical aspects, such as vocal expression, which can impact modesty and perception. We note how the NT text also has concepts related to modesty, self-control, and honoring God through our actions that resonate across all of Scripture. This Talmudic commentary expands the understanding of nakedness in the verse from Isaiah, applying it not only to a woman’s exposed body but also to her voice and hair. These things encourage individuals to consider various aspects of their behavior, appearance, and expression in light of societal norms and Biblical values. It demonstrates how the rabbis of the Talmud sought to interpret and apply biblical verses to their everyday lives, providing guidance on appropriate behavior and modesty. By doing so, they helped shape Jewish culture and tradition, emphasizing the importance of respect and dignity for both men and women. Note again how different this is from all other world religions. Specifically here, the Talmudic commentary enriches our understanding of Isaiah’s words, emphasizing the broader implications of modesty and the multifaceted nature of what constitutes nakedness. Let us continue to engage with these timeless truths in our lives.
ספר ישעיה פרק מז ד גֹּאֲלֵנוּ יְהֹוָה צְבָאוֹת שְׁמוֹ קְדוֹשׁ יִשְֹרָאֵל: ה שְׁבִי דוּמָם וּבֹאִי בַחֹשֶׁךְ בַּת-כַּשְֹדִּים כִּי לֹא תוֹסִיפִי יִקְרְאוּ-לָךְ גְּבֶרֶת מַמְלָכוֹת: ו קָצַפְתִּי עַל-עַמִּי חִלַּלְתִּי נַחֲלָתִי וָאֶתְּנֵם בְּיָדֵךְ לֹא-שַֹמְתְּ לָהֶם רַחֲמִים עַל-זָקֵן הִכְבַּדְתְּ עֻלֵּךְ מְאֹד::
Isaiah continues saying the following according to the TgJ on Isaiah 47:4-6, ד פָּרְקָנָא יְיָ צְבָאוֹת שְׁמֵהּ קַדִישָׁא דְיִשְׂרָאֵל: 47:4 As for our Redeemer, the Lord of hosts is His name, the Holy One of Israel. ה תְּבִי שַׁתְקָא וְעוּלֵי בְקִבְלָא יְקַר מַלְכוּת כַּסְדָאֵי אֲרֵי לָא תּוֹסִיפִין דְיִקְרוֹן לִיךְ תְּקֵיפַת מַלְכְּוָן: 47:5 Sit thou silent, and get thee into darkness, O glory of the kingdom of Chaldeans; thou shalt no more be called, The mighty one of the kingdoms. ו רְגֵיזִית עַל עַמִי אַפֵיסִית אַחְסַנְתִּי וּמְסַרְתִּינוּן בִידָךְ לָא אִתְמַלֵית עֲלֵיהוֹן רַחֲמִין עַל סָבָא אַתְקֵיפְתָּא מַרְוָתִיךְ לַחְדָא: 47:6 I was angry with my people, I have polluted mine inheritance, and given them into thine hand: thou hast not had compassion upon them, thou didst make thy dominion over the ancient very cruel. (TgJ) We note the following differences, verse by verse:
Hebrew (Isaiah 47:4): “Our Redeemer, the Lord of hosts is His name, the Holy One of Israel.”
Targum Jonathan: “Our Redeemer, the Lord of hosts, His name is the Holy One of Israel.”
The differences here indicate that the Targum omits the phrase “is His name,” which emphasizes the divine identity. The Aramaic version maintains the core message of God as the Redeemer and Holy One of Israel.
Hebrew (Isaiah 47:5): “Sit in silence and go into darkness, O daughter of the Chaldeans; for you shall no longer be called the mistress of kingdoms.”
Targum Jonathan: “Sit in silence and go into darkness, O daughter of the Chaldeans; for you shall no longer be called the mistress of kingdoms.”
There are no significant differences in Isaiah 47:5, both versions convey the same message of Babylon’s downfall and loss of dominion.
Hebrew (Isaiah 47:6): “I was angry with My people; I have profaned My inheritance, and given them into your hand. You showed them no mercy; on the elderly you laid your yoke very heavily.”
Targum Jonathan: “You were angry with My people; you afflicted them without compassion. You did not spare the elderly; you oppressed them greatly.”
The differences in Isaiah 47:6, the Targum shifts the focus from God’s anger to Babylon’s actions. The translation emphasizes Babylon’s lack of compassion and oppression of the elderly. The Aramaic version highlights the consequences of Babylon’s cruelty. The TgJ emphasizes the core reasons why God’s judgment is coming upon the kingdom. The TgJ is again emphasizing Babylon’s actions, it underscores the moral implications of cruelty and oppression. The Aramaic translation encourages reflection on how our actions affect others and the consequences of mistreatment of others. We also note the NT parallels that are found in these concepts that are derived from the Aramaic and Hebrew bible. The concepts are related to God’s justice, mercy, and care for the vulnerable and how God’s people are to emulate these things because we were created in the image of God. The Targum translation helps us to gain a broader understanding of the nuanced perspective on Babylon’s downfall and the moral lessons we can draw from it. Let us learn from history and strive for compassion and justice in our own lives towards others.
The Midrash Tanchuma Buber, Tazria 16:1 interprets the Isaiah text in the following way:
Midrash Tanchuma Buber, Tazria 16:1 ד”א אדם כי יהיה בעור בשרו שאת או ספחת או בהרת וגו’ לנגע צרעת. מדבר בארבע מלכיות, שאת זו בבל, שנאמר ונשאת (את) המשל הזה על מלך בבל ואמרת וגו’ (ישעיה יד ד), ולספחת זה מדי, שהיה המן מספח עם אחשורוש להשמיד להרוג ולאבד. בהרת זו מלכות יון. נגע צרעת זו מלכות אדום הרשעה, שהקב”ה מלקה אותה בצרעת ואת שר שלה, שנאמר מדוע נסחף אביריך וגו’ (ירמיה מו טו). לעולם הבא הקב”ה יושב בדין על מלכות הרשעה, הוא אומר לה למה את משעבדת בבני, היא אומרת אתה עשית שמסרת אותם בידינו, ואומר לה הקב”ה בשביל שמסרתי אותם בידך לא נתתה להם רחמים, אלא על זקן הכבדת עולך מאד (ישעיה מז ו), זה ר’ עקיבא ששעבדה בו המלכות מה שאין סוף. [Another interpretation] (of Lev. 13:2): WHEN ANYONE HAS ON THE SKIN OF HIS FLESH A SWELLING (S’T) OR A SORE OR A BRIGHT SPOT, < AND IT BECOMES > … THE PLAGUE OF LEPROSY. < The verse > is speaking about four empires. *Tanh., Lev. 11; Lev. R. 15:9. The SWELLING represents Babylon, since it is stated (in Is. 14:4): AND YOU SHALL TAKE UP (NS’T) THIS SONG OF SCORN AGAINST THE KING OF BABYLON AND SAY…. The SORE (rt.: SPH) represents Media, because Haman conspired (rt.: SPH) with Ahasuerus to devastate, kill, and destroy. The BRIGHT SPOT represents the Greek empire. *According to the parallel in Tanh., Lev. 11, the BRIGHT SPOT (rt.: BHR) represents Greece because that empire “lorded” it (rt.: BHR) over Israel and said: Whoever has an ox, let him write on the horns of the ox that he has no share in the God of Israel.” So also Lev. R. 15:9; Gen. R. 2:4; cf. 16:4. THE PLAGUE OF LEPROSY represents the wicked empire of Edom (i.e., of Rome), because the Holy One afflicted it and its prince with leprosy, as stated (in Jer. 46:15): WHY HAS ABBIREKA BEEN WASHED AWAY?…. *See above, Tanh. (Buber), Exod. 3:19, and the note there. In the world to come the Holy One shall sit in judgment over the wicked empire. He will say to them: Why did you oppress my children? They will say: It was you that acted, when you delivered them into our hands. Then the Holy One will say to them: Because (to paraphrase Is. 47:6) I delivered them into your hands, did you not show them mercy? Instead (according to Is. 47:6, cont.): UPON THE AGED YOU MADE YOUR YOKE EXCEEDINGLY HEAVY. This < aged one > is Rabbi Aqiva, whom the empire oppressed, < the empire > which has no end. *Gen. R. 13:5.
The Midrash Tanchuma Buber, in its interpretation of Leviticus 13:2, draws a fascinating parallel between skin diseases and the rise and fall of empires. The midrash identifies four empires which are represented by different skin conditions and also connects Lashon Hara to wicked empires in the following ways.
The Four Empires and Tzaraat:
SWELLING: Symbolizes Babylon. This association is based on Isaiah 14:4, where a song of scorn against the King of Babylon is mentioned.
SORE: Represents Media. Haman’s conspiracy with Ahasuerus to harm the Jews is linked to this empire.
BRIGHT SPOT: Corresponds to the Greek empire. Greece’s dominance over Israel and its denial of God’s existence is cited as the reason.
PLAGUE OF LEPROSY: Signifies the wicked Edomite (Roman) empire. The Holy One afflicted it and its prince with leprosy (Jeremiah 46:15).
Lashon Hara and Empires:
The Midrash introduces the concept of lashon hara (negative speech) in the context of these empires.
In the world to come, the Holy One will judge the wicked empire. The empire will be questioned about its oppression of God’s children.
The empire’s response will be that God delivered them into their hands. However, God will counter that they failed to show mercy, as stated in Isaiah 47:6: “UPON THE AGED YOU MADE YOUR YOKE EXCEEDINGLY HEAVY.”
The “aged one” referred to here is Rabbi Akiva, who suffered under the oppressive empire that seemed endless.
We note how Tzaraat is a disease that manifests itself on the outside, and the rabbis say that Tzaraat is the result of sin that is within. Sin makes its way to the outside of the body. This Midrash creatively weaves together historical events, biblical verses, and the concepts of Tzaraat and Lashon Hara to convey deeper meanings that underlie the wicked actions of foreign empires. Lashon Hara serves as a reminder of the consequences of negative speech and the importance of compassion and mercy. The midrash connects various empires (Babylon, Media, Greece, Rome, Edom) to the Isaiah verses 47:4-6, which describe the consequences of oppressing the weak and elderly. This means that there was mercilessness towards those who are supposed to be shown mercy. The empires are seen as responsible for causing suffering and hardship for the people of Israel. The midrash emphasizes that the Holy One will judge these empires for their actions, asking them why they did not show mercy to the people of Israel despite being delivered into their hands. This interpretation highlights the importance of remembering how God is paying attention to how we treat others, whether with kindness and compassion, or as these nations did with uncaring hatred, and the consequences of mistreating those who are vulnerable and keeping these things in our heart. For those who do these things it is obvious because their behaviors are manifest for all to see just as that of Tazaraat.
Isaiah continues saying the following according to the TgJ in Isaiah 47:7-8, ז וַאֲמַרְתְּ לַעֲלָם אֱהֵי תַקִיפַת מַלְכְּוָן עַד לָא שַׁוִית אִלֵין עַל לִבִּיךְ לָא אִדְכַּרְתְּ לְסוֹפָא: 47:7 And thou saidst, I shall be the mighty one of kingdoms, so that thou didst not lay these things to thy heart, neither didst remember the end of them. ח וּכְעַן שְׁמַעִי דָא מְפַנֶקְתָּא דְיָתְבָא לְרָחֲצָן דְאָמְרָא בְּלִבָּהּ אֲנָא וְלֵית בַּר מִינִי עוֹד לָא אֵיתֵיב אַרְמְלוּ וְלָא אֵדַע תִּיכְלוּ:47:8 Therefore, hear now this, O voluptuous one, that dwellest in security, that saith in her heart, I am, and there is none else besides me; I shall not sit a widow, neither shall I know the loss of children (TgJ) Note here how the MSS has the woman speaking and believing that she will be a woman forever, whereas the Aramaic translation uses the words מַלְכְּוָן (malchuna), which means “kingdom;” תַקִיפַת (taqifat), which means “beauty” or “charm” changing the meaning to the kingdom of Babylon with its ideologies, believing that these things will remain forever. Note how according to the Aramaic Targum, those who live wickedly will pass, and God’s righteousness will last forever. The Aramaic translation emphasizes the faithfulness of God and His delight in Israel. The text portrays Israel as scattered and despised yet destined for honor and recognition by kings and princes because of the glory of God. In addition, the use of the term “Holy One,” underscores God’s unique status as the Creator and Lord over all! In summary, the Targum Jonathan enriches our understanding of Isaiah 47:7-8 by emphasizing God’s covenant promises and the ultimate fulfillment of His redemptive plan. The Aramaic words used in the Targum provide a vivid picture of God’s love and care for His people. We note how this is the way that Scripture functions, to influence us to seek the Lord. Rashi and Steinsalt also speak of this aspect in relation to the Isaiah text in their commentaries.
Rashi on Isaiah 47:7 Part 1 ותאמרי. בלבבך לעולם אהיה גברת ואין פורענות בא עלי והדבר הזה השיאך עד לא שמת אלה המכות שיבואו עליך אל לבך ולא זכרת אחריתה של רעתך שעשית: And you said to yourself, “I will forever be a mistress, and no retribution shall come upon me,” and this thing enticed you until you did not take to heart these blows that would come upon you, and you did not remember the end of your evil that you have done.
Steinsaltz on Isaiah 47:7 וַתֹּאמְרִי: לְעוֹלָם אֶהְיֶה גְבָרֶת, ממלכה שלטת, עַד שלֹא שַׂמְתְּ אֵלֶּה עַל לִבֵּךְ, לֹא זָכַרְתְּ אַחֲרִיתָהּ של הממלכה. לא שמת לב למהלכי המציאות שלפיהם מדינות קמות ונופלות. You said: Forever I will be mistress, a kingdom that reigns over others, until you did not take these words to heart, you did not remember its, God’s punishment’s end.You disregarded the historical tendency for kingdoms to rise and fall.
Steinsaltz on Isaiah 47:8 וְעַתָּה שִׁמְעִי זֹאת, עֲדִינָה, מפונקת, אצילה הַיּוֹשֶׁבֶת לָבֶטַח. בבל, בירתה המפוארת של האימפריה שהייתה גם בעלת מסורת עתיקה, החשיבה את עצמה מאוד, והייתה שאננה – הָאֹמְרָה בִּלְבָבָהּ: אֲנִי וְאַפְסִי עוֹד. אין עוד כמוני, ולכן לֹא אֵשֵׁב אַלְמָנָה, וְלֹא אֵדַע שְׁכוֹל, כגבירה היושבת בכבודו של עולם החשה שהכול בשליטתה, ושלא יפקוד אותה שום אסון. And now, hear this, delicate one, who sits in security, who says in her heart: It is I, and there is none like me; therefore, I will not sit as a widow and I will not know bereavement. Like a noblewoman who lives in the lap of luxury and feels that the entire world is under her control, Babylon, the capital city of an empire steeped in a rich heritage, held itself in great esteem, so to speak, and was complacent, falsely assuming that no tragedy could befall it.
There are a number of concepts here that are presented that discuss things that entice and lead one away from the Lord. Sin is any action or thought that goes against God’s standards for moral behavior, it is rebellion against God’s commands. Sin can indeed lead people to believe that they will not suffer any consequences for their actions. This is often a result of not taking God’s words to heart and not recognizing the importance of obeying His commandments. The consequences of sin are severe. The Bible teaches that sin leads to spiritual death and separation from God. Romans 6:23 states, “For the wages of sin is death.” This refers not only to physical death but also to eternal separation from God (Isaiah 59:2). When people become complacent or arrogant, they may lose sight of the fact that sin has both spiritual and temporal consequences. Living in luxury and being enticed by the world can also contribute to sin. In addition, the Bible warns against the dangers of wealth and material possessions, as they can lead to a focus on self-indulgence and a lack of concern for others. The concept of luxury is relative to time and culture. What may be considered a luxury today might not have been in the past. When people become too comfortable in their lives, they may be more likely to ignore God’s teachings and engage in sinful behavior. These concepts are interconnected in the sense that they all relate to the human tendency to prioritize personal desires and comfort over obedience to God. By not taking God’s words to heart, people may become more susceptible to the temptations of the world and may engage in sinful behavior that can have negative consequences in both the spiritual and temporal realms. Note some things to consider on a daily basis:
Questions to Consider when Evaluating Luxuries:
Soul Food?: Does it contribute to the well-being of your soul and those around you?
Efficient?: Is it efficient for life and ministry?
Stewardship?: Are we using our resources wisely? Responsible stewardship involves balancing needs, wants, and generosity.
Contentment?: Are we content with what we have? Luxury becomes sinful when it leads to greed, discontentment, or neglect of others.
Eternal Perspective?: Consider how our choices align with eternal values. Seek God’s wisdom in balancing earthly comforts with heavenly priorities.
As a faithful people, we should view wealth and material possessions with a balanced perspective. While enjoying blessings, we are also called to practice stewardship, generosity, humility, and a focus on spiritual values. In the Bible, these ideas are often presented in contrast to the importance of humility, obedience, and faithfulness. Again, the idea is that what Isaiah is presenting to us is meant for us to be mindful of our hearts by focusing on these virtues of God for the purpose of guarding against the temptations of sin and maintaining a closer relationship with God. Seek wisdom, cultivate contentment, and use resources for God’s glory and the well-being of others. These are the things that God wants for our lives according to His Word (the Scriptures).
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