Isaiah 47:9

Isa 47:9 But these two [things] shall come to thee in a moment in one day, the loss of children, and widowhood: they shall come upon thee in their perfection for the multitude of thy sorceries, [and] for the great abundance of thine enchantments.

Ver. 9. But these two things shall come upon thee in a moment.] Accidit in puncto, &c. Babylon was suddenly taken in one night, as the prophet had foretold, {Isa 21:9} and as the history testifieth {Dan 5:30} Periit inter pocula.

For the multitude of thy sorceries.] Thy taking upon thee to divine of each man’s life and fortune by the stars and horoscope, for which profession the Chaldeans were famous. But what a madness was it in Cardanus, who by the like skill went about to demonstrate that it was fatal to our Saviour Christ to die the death of the cross. {a}

{a} Alsted. Encycl., lib. xxx. cap. 10.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Isa 47:9. These two things shall come to thee — The very two things that thou didst set at defiance; loss of children and widowhood — Both thy princes and thy people shall be cut off, so that thou shalt be no more a government, and no more a nation. They shall come in their perfection — In the highest degree: thy king and kingdom shall be utterly and irretrievably destroyed. This prophecy was twice fulfilled; “having been accomplished the very night that Babylon was taken, when the Persians slew the king himself and a great number of the Babylonians: it was fulfilled a second time, when that city was besieged by Darius. Being determined to hold out to the last extremity, they took all their women, and each man choosing one of them, whom he liked best, out of his own family, they strangled all the rest, that unnecessary mouths might not consume their provision. By means of this shocking expedient they sustained a siege and all the efforts of Darius for twenty months, and the city was at last taken by stratagem. As soon as Darius made himself master of the place, he ordered three thousand of the principal men to be crucified; and thus this prophecy was signally fulfilled, both by the hands of the Babylonians themselves, and by the cruelties exercised upon them by their conquerors.” — Bishop Newton. For the multitude of thy sorceries — For thy superstitious and magical practices, which were very frequent in Babylon, as we see below, (Isa 47:12-13,) and as has been observed before. Hebrew, in the multitude, &c., or, as Dr. Waterland renders it, “Notwithstanding the multitude of thy sorceries, and the force of thy enchantments;” notwithstanding all thy diabolical artifices, whereby thou thinkest to foresee all dangers, and to secure thyself from them.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

47:9 Witchcraft and magic were commonly used in an attempt to ward off evil and to secure a happy future.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

So that thy punishment shall be so great, as is possible to be imagined.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

in a moment--It should not decay slowly, but be suddenly and unexpectedly destroyed; in a single night it was taken by Cyrus. The prophecy was again literally fulfilled when Babylon revolted against Darius; and, in order to hold out to the last, each man chose one woman of his family, and strangled the rest, to save provisions. Darius impaled three thousand of the revolters.

in . . . perfection--that is, "in full measure."

for . . . for--rather, "notwithstanding the . . . notwithstanding"; "in spite of" [LOWTH]. So "for" (Num 14:11). Babylon was famous for "expiations or sacrifices, and other incantations, whereby they tried to avert evil and obtain good" [DIODORUS SICULUS].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 9. These two things shall come to thee in. a moment] That is, suddenly. Belshazzar was slain; thus the city became metaphorically a widow, the husband - the governor of it, being slain. In the time in which the king was slain, the Medes and Persians took the city, and slew many of its inhabitants, see Da 5:30-:31. When Darius took the city, he is said to have crucified three thousand of its principal inhabitants.

In their perfection - "On a sudden"] Instead of בתמם bethummam, "in their perfection," as our translation renders it, the Septuagint and Syriac read, in the copies from which they translated, פתאם pithom, suddenly; parallel to רגע rega, in a moment, in the preceding alternate member of the sentence. The concurrent testimony of the Septuagint and Syriac, favoured by the context, may be safely opposed to the authority of the present text.

For the multitude - "Notwithstanding the multitude"] ברב berob. For this sense of the particle ב beth, see Nu 14:11.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(9) In their perfection.—Better, in their completeness. She should taste the full bitterness of widowhood and bereavement.

For the multitude of thy sorceries.—Better, in spite of . . .

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

9. widowhood] is simply a figure for desolation, which is not to be pressed by asking the question, Who was the husband? The reference could hardly be to the king (for which there are no analogies), still less to the foreign nations with whom she trafficked.

in their perfection] i.e. in their full measure (R.V.).

for the multitude] Better: in spite of, &c. (as in ch. Isa_5:25 &c., “for all this”). Strict rhythm would here be restored by transposing the two clauses: “for the great abundance …—for the multitude …”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But these two things shall come to thee in a moment on one day,.... Suddenly, at once, at one and the same time. The destruction of Babylon was very sudden; the city was taken by surprise, before the inhabitants were aware of it, while the king and his nobles were regaling themselves at a feast; that very night Belshazzar was slain, and Darius the Mede took the kingdom, Dan 5:30 and so those two things she boasted of would never be her lot came upon her together and at once: "the loss of children, and widowhood"; bereaved of her king, and the whole royal family, and of her people in great numbers, who were either slain, or carried captive; or, however, the kingdom was transferred from them to another people. When Babylon was taken by Cyrus, according to Xenophon (k), not only the king was slain, but those that were about him; and orders were presently given to the inhabitants to keep within doors, and to slay all that were found without. Though Dr. Prideaux (l) thinks this prophecy had its accomplishment when Babylon was besieged by Darius, who, to save provisions, slew all their own women, wives, sisters, daughters, and all their children, reserving only one wife and maidservant to a man; and when it was taken, Darius ordered three thousand of the principal inhabitants to be crucified. And in much such language is the destruction of mystical Babylon expressed, when God shall "kill her children with death; her plagues shall come in one day, death, and mourning, and famine", Rev 2:23,

they shall come upon thee in their perfection; those evils and calamities shall be fully accomplished, not in part only, but in whole; she should have no king to govern, nor anything like one; should have no share of government; and her children or subjects should be entirely destroyed:

for the multitude of thy sorceries, and for the great abundance of thine enchantments; which the Chaldeans were very famous for; this is another reason given for their destruction; see Dan 2:2, or, "in the multitude of thy sorceries" (m), &c.; notwithstanding these, her destruction should come upon her, which her sorcerers and enchanters could neither foresee nor prevent. Sorceries are ascribed to mystical Babylon, and as the cause of her ruin, Rev 9:21.

(k) Cyropaedia, 1. 7. sect. 23. (l) Connexion, &c. part 1. B. 3. p. 188, 189. (m) "in multitudine maleficiorum tuorum", Munster, Montanus; "in multitudine praestigiarum", Cocceius.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

In a moment, in one day - This is designed, undoubtedly, to describe the suddenness with which Babylon would be destroyed. It would not decay slowly, and by natural causes, but it would not decay slowly, and by natural causes, but it would be suddenly and unexpectedly destroyed. How strikingly this was fulfilled, it is not needful to pause to state (see Isa. 13, note; Isa 14:1, note) In the single night in which Babylon was taken by Cyrus, a death-blow was given to all her greatness and power, and at that moment a train of causes was originated which did not cease to operate until it became a pile of ruins.

The loss of children, and widowhood - Babylon would be in the situation of a wife and a mother who is instantaneously deprived of her husband, and bereft of all her children.

They shall come upon thee in their perfection - In full measure; completely; entirely. You shall know all that is meant by this condition. The state referred to is that of a wife who is suddenly deprived of her husband, and who, at the same time, and by the same stroke, is bereft of all her children. And the sense is, that Babylon would know all that was meant by such a condition, and would experience the utmost extremity of grief which such a condition involved.

For the multitude of thy sorceries - This was one of the reasons why God would thus destroy her, that sorceries and enchantments abounded there. Lowth, however, renders this, ‘Notwithstanding the multitude of thy sorceries.’ So Noyes, ‘In spite of thy sorceries.’ The Hebrew is, ‘in the multitude (ברב berôb) of thy sorceries.’ Jerome renders it, ‘On account of (“propter”) the multitude of thy sorceries.’ The Septuagint: ‘In (ἐν en) thy sorcery.’ Perhaps the idea is, that sorcery and enchantment abounded, and that these calamities would come notwithstanding all that they could do. They would come in the very midst of the abounding necromancy and enchantments, while the people practiced these arts, and while they depended on them. That this trust in sorcery was one cause why these judgments would come upon them, is apparent from Isa 47:10-11. And that they would not be able to protect the city, or that these judgments would come in spite of all their efforts, is apparent from Isa 47:13. The idea is exactly expressed by a literal translation of the Hebrew. They would come upon her in, that is, “in the very midst” of the multitude of sorceries and enchantments. The word rendered here ‘sorceries,’ means magic, incantation, and is applied to the work of magicians (2Ki 9:22; Neh 3:4; Mic 5:11; compare Exo 7:2; Deu 18:10; Dan 2:2; Mal 3:5). Magic, it is well known, abounded in the East, and indeed this may be regarded as the birthplace of the art (see the note at Isa 2:6).

And for the great abundance of thine enchantments - Hebrew, ‘And in the strength;’ that is, in the full vigor of thine enchantments. While they would abound, and while they would exert their utmost power to preserve the city. The word rendered ‘enchantments,’ means properly society, company, community - from being associated, or bound together; and then spells, or enchantments, from the notion that they bound or confined the object that was the subject of the charm. The idea was that of controlling, binding, or restraining anyone whom they pleased, by the power of a spell.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Two. The empire and the people shall be removed at once. --- Enchanters; princes or magicians, who gave them evil counsel, ver. 12.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

In their perfection; in the highest degree. Thy king and kingdom shall be utterly and eternally destroyed.

For the multitude of thy sorceries, and for the great abundance of thine enchantments; for thy superstitious and magical practices, which were very frequent there, as we see Isa 47:12,13, and as was observed before. Or, as it is in the Hebrew, in the multitude of thy sorceries, &c.; in the midst of and notwithstanding all thy diabolical artifices, whereby thou thinkest to foresee any dangers, and to secure thyself from them.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

In a moment in one day. The day of the capture of the city by Cyrus, which was the third of Marchesvan, B.C. 539. Then, "in a moment," Babylon lost the whole of her prestige, ceased to reign, ceased to be an independent power, became a "widow," had a portion of her population turn from her, was brought down to the dust. Loss of children, and widowhood came upon her in their perfection; i.e. "in the full extent of their bitterness" (Cheyne). Not that Cyrus imitated her common practice by carrying off her entire population; on the contrary, she continued for more than two centuries to be a flourishing and populous town. Twice she revolted from Darius Hystaspis ("Beh. Ins.," col. 1. par. 16; col 3, par. 13), once, perhaps, from Xerxes (Ctes., "Ext. Pers," Alexander the Great found her walls and her great buildings in ruins, but still she was a considerable place. Cyrus, however, no doubt, carried off a portion of her population, which thenceforth begun to dwindle, and continually became less and less as time went on, until she sank into a solitude. That extreme desolation which the prophets paint in such vivid colours (Isa_14:22, 23 Jer_50:10, Jer_50:15, Jer_50:38-40) was potentially contained in the capture by Cyrus, which was the work of a single day. For the multitude of thy sorceries... of thine enchantments. (comp. ver. 13; and see also Dan_2:2 Dan_5:7) The word here translated "sorceries" probably means "incantations" or "enchantments," while that translated "enchantments" means "spells." The addiction of the Babylonians to marc is largely attested by the classical writers, and has been proved beyond a doubt by the lately discovered native remains. By these it appears that their magic fell under three principal heads:

(1) the preparation and use of spells and talismans, which were written forms engraved on stone or impressed on clay, and worn on the person or attached to the object on which their influence was to be exerted;

(2) the composition and recitation of formulae of incantation, which were supposed to act as charms, and to drive away demons and diseases; and

(3) the taking of observations and framing of tables of prognostics and of omens for general use, together with the casting of horoscopes for the special advantage of individuals (see Rawlinson"s "Egypt and Babylon," p. 58; and comp. Lenor, mant, "La Magic chez les Chaldaens," and Professor Sayce"s papers in the "Transactions of the Society of Bibl. Archaeol.," vol. 3:p. 145, et seqq.; vol. 4:p. 302, et seqq. ). The first and second forms of marc are glanced at in the present passage; the third is noticed in ver. 13.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Perfection - In the highest degree.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

“And they shall come to thee.” The form of expression seems to have some reference to the phrase ‘I shall not know’ in the preceding verse. As if he had said, they shall no longer be unknown or at a distance, they shall come near to thee. These two, or both these (things) from which she thought herself secure forever. ‘Suddenly.’ The Hebrew word is a noun, and originally means the twinkling of an eye and then a moment, but is often used adverbially in the sense of suddenly. That it has the derivative sense here, may be inferred from the addition of the words ‘in one day’, which would be a striking anticlimax if it strictly meant a moment or the twinkling of an eye. Loss of children and widowhood, as in the verse preceding, are explained by most interpreters as figures for the loss of king and people. ‘In their perfection’, literally, according to it, (i.e., in the fullest measure possible), implying total loss and destitution. ‘They have come upon thee.’ The English Version makes it future like the verb in the preceding clause; but this is wholly arbitrary. According to the principle already stated and exemplified so often, it is best to give the word its proper meaning, and to understand it not as a mere repetition of what goes before, but as an addition to it, or at least a variation in the mode of exhibition. What he at first saw coming, he now sees actually come, and describes it accordingly. “In the multitude of thy enchantments, in the abundance of thy spells (or charms).” The parallel terms, though applied to the same objects, are of different origin, the first denoting primarily prayers or acts of worship, and then superstitious rites; the other specifically meaning bans or spells (from a word signifying to bind), with reference, as some suppose, to the outward act of tying magical knots, but as the older writers think, to the restraining or constraining influence supposed to be exerted on the victim or even on the gods themselves. The prevalence of these arts in ancient Babylon is explicitly affirmed by Diodorus Siculus, and assumed as a notorious fact by other ancient writers.

Joseph Addison Alexander, The Prophecies of Isaiah (1846–1847; New York: Scribner, 1870–1878) — public domain. Text from a community e-Sword module.

these two that you said that you would not sit as a widow and you would not know bereavement, shall suddenly come upon you.

bereavement of your inhabitants.

and widowhood of your king. Any burial of children or exile of the people of a land is called bereavement.

in their full measure All of them, complete in their decree, the bereavement and the widowhood.

your charms Heb. חֲבָרַיִךְ. An expression of sorcery. Comp. (Deut. 18:11) “And a charmer (וְחֹבֵר חָבֶר).”

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

These two. The loss of the kingdom and the death of the children.

כתמם In their perfection. When the evils were complete. תמם is an infinitive. —All these evils came over thee for the multitude of thy sorceries, etc.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.