Text -- Isaiah 13:1-11 (NET)

The Lord Will Judge Babylon

13:1 This is a message about Babylon that God revealed to Isaiah son of Amoz: 13:2 On a bare hill raise a signal flag, shout to them, wave your hand, so they might enter the gates of the princes! 13:3 I have given orders to my chosen soldiers; I have summoned the warriors through whom I will vent my anger, my boasting, arrogant ones. 13:4 There is a loud noise on the mountains– it sounds like a large army! There is great commotion among the kingdoms– nations are being assembled! The Lord who commands armies is mustering forces for battle. 13:5 They come from a distant land, from the horizon. It is the Lord with his instruments of judgment, coming to destroy the whole earth. 13:6 Wail, for the Lord’s day of judgment is near; it comes with all the destructive power of the sovereign judge. 13:7 For this reason all hands hang limp, every human heart loses its courage. 13:8 They panic– cramps and pain seize hold of them like those of a woman who is straining to give birth. They look at one another in astonishment; their faces are flushed red. 13:9 Look, the Lord’s day of judgment is coming; it is a day of cruelty and savage, raging anger, destroying the earth and annihilating its sinners. 13:10 Indeed the stars in the sky and their constellations no longer give out their light; the sun is darkened as soon as it rises, and the moon does not shine. 13:11 I will punish the world for its evil, and wicked people for their sin. I will put an end to the pride of the insolent, I will bring down the arrogance of tyrants.

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 13:1

¹ sn Isa 13-23 contains a series of judgment oracles against various nations. It is likely that Israel, not the nations mentioned, actually heard these oracles. The oracles probably had a twofold purpose. For those leaders who insisted on getting embroiled in international politics, these oracles were a reminder that Judah need not fear foreign nations or seek international alliances for security reasons. For the righteous remnant within the nation, these oracles were a reminder that Israel’s God was indeed the sovereign ruler of the earth, worthy of his people’s trust.

² tn Heb “The message [traditionally, “burden”] [about] Babylon which Isaiah son of Amoz saw.”

NET Notes: Isa 13:2

¹ sn The Lord is speaking here (see v. 3).

NET Notes: Isa 13:3

¹ tn Heb “my consecrated ones,” i.e., those who have been set apart by God for the special task of carrying out his judgment.

² tn Heb “my warriors with respect to my anger.”

³ tn Heb “the boasting ones of my pride”; cf. ASV, NASB, NRSV “my proudly exulting ones.”

NET Notes: Isa 13:4

¹ sn In vv. 4-10 the prophet appears to be speaking, since the Lord is referred to in the third person. However, since the Lord refers to himself in the third person later in this chapter (see v. 13), it is possible that he speaks throughout the chapter.

² tn Heb “a sound, a roar [is] on the mountains, like many people.”

³ tn Heb “a sound, tumult of kingdoms.”

NET Notes: Isa 13:5

¹ tn Heb “from the end of the sky.”

² tn Or “anger”; cf. KJV, ASV “the weapons of his indignation.”

³ tn Or perhaps, “land” (so KJV, NAB, NASB, NLT). Even though the heading and subsequent context (see v. 17) indicate Babylon’s judgment is in view, the chapter has a cosmic flavor that suggests that the coming judgment is universal in scope. Perhaps Babylon’s downfall occurs in conjunction with a wider judgment, or the cosmic style is poetic hyperbole used to emphasize the magnitude and importance of the coming event.

NET Notes: Isa 13:6

¹ tn Heb “the day of the Lord” (so KJV, NAB).

² tn Heb “like destruction from the sovereign judge it comes.” The comparative preposition (כְּ, kÿ) has here the rhetorical nuance, “in every way like.” The point is that the destruction unleashed will have all the earmarks of divine judgment. One could paraphrase, “it comes as only destructive divine judgment can.” On this use of the preposition in general, see GKC 376 §118.x.

sn The divine name used here is שַׁדַּי (shaddai, “Shaddai”). Shaddai (or El Shaddai) is the sovereign king/judge of the world who grants life/blesses and kills/judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name is uncertain (see discussion below) its significance is clear. The name is used in contexts where God appears as the source of fertility and life. In Gen 17:1-8 he appears to Abram, introduces himself as El Shaddai, and announces his intention to make the patriarch fruitful. In the role of El Shaddai God repeats these words (now elevated to the status of a decree) to Jacob (35:11). Earlier Isaac had pronounced a blessing upon Jacob in which he asked El Shaddai to make Jacob fruitful (28:3). Jacob later prays that his sons will be treated with mercy when they return to Egypt with Benjamin (43:14). The fertility theme is not as apparent here, though one must remember that Jacob viewed Benjamin as the sole remaining son of the favored and once-barren Rachel (cf. 29:31; 30:22-24; 35:16-18). It is quite natural that he would appeal to El Shaddai to preserve Benjamin’s life, for it was El Shaddai’s miraculous power which made it possible for Rachel to give him sons in the first place. In 48:3 Jacob, prior to blessing Joseph’s sons, tells him how El Shaddai appeared to him at Bethel (cf. chapter 28) and promised to make him fruitful. When blessing Joseph on his deathbed Jacob refers to Shaddai (we should probably read “El Shaddai,” along with a few Hebrew mss, the Samaritan Pentateuch, LXX, and Syriac) as the one who provides abundant blessings, including “blessings of the breast and womb” (49:25). (The direct association of the name with שָׁדַיִם [shadayim, “breasts”] suggests the name might mean “the one of the breast” [i.e., the one who gives fertility], but the juxtaposition is probably better explained as wordplay. Note the wordplay involving the name and the root שָׁדַד [shadad, “destroy”] here in Isa 13:6 and in Joel 1:15.) Outside Genesis the name Shaddai (minus El, “God”) is normally used when God is viewed as the sovereign king who blesses/protects or curses/brings judgment. The name appears in the introduction to two of Balaam’s oracles (Num 24:4, 16) of blessing upon Israel. Naomi employs the name when accusing the Lord of treating her bitterly by taking the lives of her husband and sons (Ruth 1:20-21). In Ps 68:14; Isa 13:6; and Joel 1:15 Shaddai judges his enemies through warfare, while Ps 91:1 depicts him as the protector of his people. (In Ezek 1:24 and 10:5 the sound of the cherubs’ wings is compared to Shaddai’s powerful voice. The reference may be to the mighty divine warrior’s battle cry which accompanies his angry judgment.) Last but not least, the name occurs 31 times in the Book of Job. Job and his “friends” assume that Shaddai is the sovereign king of the world (11:7; 37:23a) who is the source of life (33:4b) and is responsible for maintaining justice (8:3; 34:10-12; 37:23b). He provides abundant blessings, including children (22:17-18; 29:4-6), but can also discipline, punish, and destroy (5:17; 6:4; 21:20; 23:16). It is not surprising to see the name so often in this book, where the theme of God’s justice is primary and even called into question (24:1; 27:2). The most likely proposal is that the name means “God, the one of the mountain” (an Akkadian cognate means “mountain,” to which Heb. שַׁד [shad, “breast”] is probably related). For a discussion of proposed derivations see T. N. D. Mettinger, In Search of God, 70-71. The name may originally depict God as the sovereign judge who, in Canaanite style, rules from a sacred mountain. Isa 14:13 and Ezek 28:14, 16 associate such a mountain with God, while Ps 48:2 refers to Zion as “Zaphon,” the Canaanite Olympus from which the high god El ruled. (In Isa 14 the Canaanite god El may be in view. Note that Isaiah pictures pagan kings as taunting the king of Babylon, suggesting that pagan mythology may provide the background for the language and imagery.)

NET Notes: Isa 13:7

¹ tn Heb “drop”; KJV “be faint”; ASV “be feeble”; NAB “fall helpless.”

² tn Heb “melts” (so NAB).

NET Notes: Isa 13:8

¹ tn Heb “their faces are faces of flames.” Their faces are flushed with fear and embarrassment.

NET Notes: Isa 13:9

¹ tn Heb “the day of the Lord.”

² tn Heb “[with] cruelty, and fury, and rage of anger.” Three synonyms for “anger” are piled up at the end of the line to emphasize the extraordinary degree of divine anger that will be exhibited in this judgment.

³ tn Heb “making desolate.”

⁴ tn Or “land” (KJV, NAB, NASB, NIV, NLT).

NET Notes: Isa 13:10

¹ tn Heb “do not flash forth their light.”

² tn Heb “does not shed forth its light.”

NET Notes: Isa 13:11

¹ sn The Lord is definitely speaking (again?) at this point. See the note at v. 4.

² tn Or “I will bring disaster on the world.” Hebrew רָעָה (ra’ah) could refer to the judgment (i.e., disaster, calamity) or to the evil that prompts it. The structure of the parallel line favors the latter interpretation.

³ tn Or perhaps, “the violent”; cf. NASB, NIV “the ruthless.”