Isaiah 13:19-22

13:19 Babylon, the most admired ¹  of kingdoms,

the Chaldeans’ source of honor and pride, ² 

will be destroyed by God

just as Sodom and Gomorrah were. ³ 

13:20 No one will live there again;

no one will ever reside there again. ⁴ 

No bedouin ⁵  will camp ⁶  there,

no shepherds will rest their flocks ⁷  there.

13:21 Wild animals will rest there,

the ruined ⁸  houses will be full of hyenas. ⁹ 

Ostriches will live there,

wild goats will skip among the ruins. ¹⁰ 

13:22 Wild dogs will yip in her ruined fortresses,

jackals will yelp in the once-splendid palaces. ¹¹ 

Her time is almost up, ¹² 

her days will not be prolonged. ¹³ 

Isaiah 34:11-17

34:11 Owls and wild animals ¹⁴  will live there, ¹⁵ 

all kinds of wild birds ¹⁶  will settle in it.

The Lord ¹⁷  will stretch out over her

the measuring line of ruin

and the plumb line ¹⁸  of destruction. ¹⁹ 

34:12 Her nobles will have nothing left to call a kingdom

and all her officials will disappear. ²⁰ 

34:13 Her fortresses will be overgrown with thorns;

thickets and weeds will grow ²¹  in her fortified cities.

Jackals will settle there;

ostriches will live there. ²² 

34:14 Wild animals and wild dogs will congregate there; ²³ 

wild goats will bleat to one another. ²⁴ 

Yes, nocturnal animals ²⁵  will rest there

and make for themselves a nest. ²⁶ 

34:15 Owls ²⁷  will make nests and lay eggs ²⁸  there;

they will hatch them and protect them. ²⁹ 

Yes, hawks ³⁰  will gather there,

each with its mate.

34:16 Carefully read the scroll of the Lord! ³¹ 

Not one of these creatures will be missing, ³² 

none will lack a mate. ³³ 

For the Lord has issued the decree, ³⁴ 

and his own spirit gathers them. ³⁵ 

34:17 He assigns them their allotment; ³⁶ 

he measures out their assigned place. ³⁷ 

They will live there ³⁸  permanently;

they will settle in it through successive generations.

Revelation 18:2-3

18:2 He ³⁹  shouted with a powerful voice:

“Fallen, fallen, is Babylon the great!

She ⁴⁰  has become a lair for demons,

a haunt ⁴¹  for every unclean spirit,

a haunt for every unclean bird,

a haunt for every unclean and detested beast. ⁴² 

18:3 For all the nations ⁴³  have fallen ⁴⁴  from

the wine of her immoral passion, ⁴⁵ 

and the kings of the earth have committed sexual immorality with her,

and the merchants of the earth have gotten rich from the power of her sensual behavior.” ⁴⁶ 

[13:19]  ¹ tn Or “most beautiful” (NCV, TEV).

[13:19]  ² tn Heb “the beauty of the pride of the Chaldeans.”

[13:19]  ³ tn Heb “and Babylon…will be like the overthrow by God of Sodom and Gomorrah.” On מַהְפֵּכַת (mahpekhat, “overthrow”) see the note on the word “destruction” in 1:7.

[13:20]  ⁴ tn Heb “she will not be inhabited forever, and she will not be dwelt in to generation and generation (i.e., forever).” The Lord declares that Babylon, personified as a woman, will not be inhabited. In other words, her people will be destroyed and the Chaldean empire will come to a permanent end.

[13:20]  ⁵ tn Or “Arab” (NAB, NASB, NIV); cf. CEV, NLT “nomads.”

[13:20]  ⁶ tn יַהֵל (yahel) is probably a corrupted form of יֶאֱהַל (ye’ehal). See GKC 186 §68.k.

[13:20]  ⁷ tn The words “their flocks” are supplied in the translation for clarification. The Hebrew text does not supply the object here, but see Jer 33:12.

[13:21]  ⁸ tn The word “ruined” is supplied in the translation for clarification.

[13:21]  ⁹ tn The precise referent of this word in uncertain. See HALOT 29 s.v. *אֹחַ. Various English versions translate as “owls” (e.g., NAB, NASB), “wild dogs” (NCV); “jackals” (NIV); “howling creatures” (NRSV, NLT).

[13:21]  ¹⁰ tn Heb “will skip there.”

[13:22]  ¹¹ tc The Hebrew text reads literally, “wild dogs will yip among his widows, and jackals in the palaces of pleasure.” The verb “yip” is supplied in the second line; it does double duty in the parallel structure. “His widows” makes little sense in this context; many emend the form (אַלְמנוֹתָיו, ’almnotayv) to the graphically similar אַרְמְנוֹתֶיהָ (’armÿnoteha, “her fortresses”), a reading that is assumed in the present translation. The use of “widows” may represent an intentional wordplay on “fortresses,” indicating that the fortresses are like dejected widows (J. N. Oswalt, Isaiah [NICOT], 1:308, n. 1).

[13:22]  ¹² tn Heb “near to come is her time.”

[13:22]  ¹³ sn When was the prophecy of Babylon’s fall fulfilled? Some argue that the prophecy was fulfilled in 689 b.c. when the Assyrians under Sennacherib sacked and desecrated the city (this event is alluded to in 23:13). This may have been an initial phase in the fulfillment of the prophecy, but the reference to the involvement of the Medes (v. 17) and the suggestion that Babylon’s demise will bring about the restoration of Israel (14:1-2) indicate that the fall of Babylon to the Medes and Persians in 538 b.c. is the primary focus of the prophecy. (After all, the Lord did reveal to Isaiah that the Chaldeans [not the Assyrians] would someday conquer Jerusalem and take the people into exile [see 39:5-7].) However, the vivid picture of destruction in vv. 15-22 raises a problem. The Medes and Persians did not destroy the city; in fact Cyrus’ takeover of Babylon, though preceded by a military campaign, was relatively peaceful and even welcomed by some Babylonian religious officials. How then does one explain the prophecy’s description of the city’s violent fall? As noted above, the events of 689 b.c. and 538 b.c. may have been merged in the prophecy. However, it is more likely that the language is stylized and exaggerated for rhetorical effect. See Isa 34:11-15; Jer 50:39-40 (describing Babylon’s fall in 538 b.c.); 51:36-37 (describing Babylon’s fall in 538 b.c.); Zeph 2:13-15; the extra-biblical Sefire treaty curses; and Ashurbanipal’s description of the destruction of Elam in his royal annals. In other words, the events of 538 b.c. essentially, though not necessarily literally, fulfill the prophecy.

[34:11]  ¹⁴ tn קָאַת (qa’at) refers to some type of bird (cf. Lev 11:18; Deut 14:17) that was typically found near ruins (see Zeph 2:14). קִפּוֹד (qippod) may also refer to a type of bird (NAB “hoot owl”; NIV “screech owl”; TEV “ravens”), but some have suggested a rodent may be in view (cf. NCV “small animals”; ASV “porcupine”; NASB, NRSV “hedgehog”).

[34:11]  ¹⁵ tn Heb “will possess it” (so NIV).

[34:11]  ¹⁶ tn The Hebrew text has יַנְשׁוֹף וְעֹרֵב (yanshof vÿ’orev). Both the יַנְשׁוֹף (“owl”; see Lev 11:17; Deut 14:16) and עֹרֵב (“raven”; Lev 11:15; Deut 14:14) were types of wild birds.

[34:11]  ¹⁷ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[34:11]  ¹⁸ tn Heb “stones,” i.e., the stones used in a plumb bob.

[34:11]  ¹⁹ sn The metaphor in v. 11b emphasizes that God has carefully planned Edom’s demise.

[34:12]  ²⁰ tn Heb “will be nothing”; NCV, TEV, NLT “will all be gone.”

[34:13]  ²¹ tn The words “will grow” are supplied in the translation for stylistic reasons.

[34:13]  ²² tc Heb “and she will be a settlement for wild dogs, a dwelling place for ostriches.” The translation assumes an emendation of חָצִיר (khatsir, “grass”) to חָצֵר (khatser, “settlement”). One of the Qumran scrolls of Isaiah (1QIsa^a) supports this emendation (cf. HALOT 344 s.v. II חָצִיר)

[34:14]  ²³ tn Heb “will meet” (so NIV); NLT “will mingle there.”

[34:14]  ²⁴ tn Heb “and a goat will call to its neighbor.”

[34:14]  ²⁵ tn The precise meaning of לִּילִית (lilit) is unclear, though in this context the word certainly refers to some type of wild animal or bird. The word appears to be related to לַיְלָה (laylah, “night”). Some interpret it as the name of a female night demon, on the basis of an apparent Akkadian cognate used as the name of a demon. Later Jewish legends also identified Lilith as a demon. Cf. NRSV “Lilith.”

[34:14]  ²⁶ tn Heb “and will find for themselves a resting place.”

[34:15]  ²⁷ tn Hebrew קִפּוֹז (qippoz) occurs only here; the precise meaning of the word is uncertain.

[34:15]  ²⁸ tn For this proposed meaning for Hebrew מָלַט (malat), see HALOT 589 s.v. I מלט.

[34:15]  ²⁹ tn Heb “and brood [over them] in her shadow.”

[34:15]  ³⁰ tn The precise meaning of דַּיָּה (dayyah) is uncertain, though the term appears to refer to some type of bird of prey, perhaps a vulture.

[34:16]  ³¹ tn Heb “Seek from upon the scroll of the Lord and read.”

[34:16]  ³² tn Heb “one from these will not be missing.” הֵנָּה (hennah, “these”) is feminine plural in the Hebrew text. It may refer only to the birds mentioned in v. 15b or may include all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).

[34:16]  ³³ tn Heb “each its mate they will not lack.”

[34:16]  ³⁴ tc The Hebrew text reads literally, “for a mouth, it has commanded.” The Qumran scroll 1QIsa^a and a few medieval mss have פִּיהוּ (pihu, “his mouth [has commanded]”), while a few other medieval mss read פִּי יְהוָה (pi yÿhvah, “the mouth of the Lord [has commanded]”).

[34:16]  ³⁵ tn Heb “and his spirit, he gathers them.” The pronominal suffix (“them”) is feminine plural, referring to the birds mentioned in v. 15b or to all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).

[34:17]  ³⁶ tn Heb “and he causes the lot to fall for them.” Once again the pronominal suffix (“them”) is feminine plural, referring to the birds mentioned in v. 15b or to all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).

[34:17]  ³⁷ tn Heb “and his hand divides for them with a measuring line.” The pronominal suffix (“them”) now switches to masculine plural, referring to all the animals and birds mentioned in vv. 11-15, some of which were identified with masculine nouns. This signals closure for this portion of the speech, which began in v. 11. The following couplet (v. 17b) forms an inclusio with v. 11a through verbal repetition.

[34:17]  ³⁸ tn Heb “will possess it” (so NIV); NCV “they will own that land forever.”

[18:2]  ³⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style

[18:2]  ⁴⁰ tn Or “It” (the subject is embedded in the verb in Greek; the verb only indicates that it is third person). Since the city has been personified as the great prostitute, the feminine pronoun was used in the translation.

[18:2]  ⁴¹ tn Here BDAG 1067 s.v. φυλακή 3 states, “a place where guarding is done, prison…Of the nether world or its place of punishment (πνεῦμα 2 and 4c) 1 Pt 3:19 (BReicke, The Disobedient Spirits and Christian Baptism ’46, 116f). It is in a φ. in the latter sense that Satan will be rendered harmless during the millennium Rv 20:7. The fallen city of Babylon becomes a φυλακή haunt for all kinds of unclean spirits and birds 18:2ab.”

[18:2]  ⁴² tc There are several problems in this verse. It seems that according to the ms evidence the first two phrases (i.e., “and a haunt for every unclean spirit, and a haunt for every unclean bird” [καὶ φυλακὴ παντὸς πνεύματος ἀκαθάρτου καὶ φυλακὴ παντὸς ὀρνέου ἀκαθάρτου, kai fulakh panto" pneumato" akaqartou kai fulakh panto" orneou akaqartou]) are to be regarded as authentic, though there are some ms discrepancies. The similar beginnings (καὶ φυλακὴ παντός) and endings (ἀκαθάρτου) of each phrase would easily account for some mss omitting one or the other phrase. The third phrase (“a haunt for every unclean animal” [καὶ φυλακὴ παντὸς θηρίου ἀκαθάρτου, kai fulakh panto" qhriou akaqartou]), however, is more problematic since it is missing in several important mss (א C 051 Ï). The passage as a whole, including the third phrase, seems to be an allusion to Isa 13:21 and 34:11. It seems reasonable, in such a case, to assume that since there is good ms evidence to support the third phrase (A 1611 2329 al), it probably dropped out of certain mss because of its similarity to the two preceding clauses. It is the presence of all three phrases in the original that most likely gave rise to the divergent ms evidence extant today.

[18:3]  ⁴³ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[18:3]  ⁴⁴ tc ‡ Several mss (א A C 1006* 1611 1841 2030 Ï^K), including the best witnesses, read “have fallen” (πεπτώκασιν or πέπτωκαν [peptwkasin or peptwkan]). The singular πέπτωκεν (peptwken), which is better grammatically with the neuter plural subject πάντα τὰ ἔθνη (panta ta eqnh, “all the nations”), is read by 1854 2062 pc; 2042 pc read πεπότικεν (pepotiken). A few mss (1006^c 2329 pc latt sy^h) read “have drunk” (πέπωκαν/πεπώκασιν, pepwkan/pepwkasin); the singular πέπωκεν (pepwken) is read by P 051 1 2053* al. The more difficult reading and that which has the best ms support is “have fallen.” That it is not too difficult is evidenced by the fact that the great majority of Byzantine minuscules, which have a tendency to smooth out problems, left it stand as is. Nonetheless, it is somewhat difficult (TCGNT 683 says that this reading is “scarcely suitable in the context”), and for that reason certain mss seem to have changed it to “have drunk” to agree with the idea of “wine” (οἴνου, oinou). One can understand how this could happen: A scribe coming to the text and seeing the term “wine” expects a verb of drinking. When he sees “have fallen” and knows that in Greek the verbs “have fallen” and “have drunk” are spelled similarly, he concludes that there has been a slip of the pen in the ms he is using, which he then seeks to correct back to the “have drunk” reading. This appears to be more reasonable than to conclude that three early uncials (i.e., א A C) as well as a great number of other witnesses all felt the need to change “have drunk” (πέπωκαν) to “have fallen” (πέπτωκαν), even if “fallen” occurs in the immediate context (“fallen, fallen, [ἔπεσεν ἔπεσεν, epesen epesen] Babylon the great” in the preceding verse). The preferred reading, on both external and internal grounds, is “have fallen,” and thus the Seer intends to focus on the effects of wine, namely, a drunken stupor.

[18:3]  ⁴⁵ tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.

[18:3]  ⁴⁶ tn According to BDAG 949 s.v. στρῆνος and στρηνιάω, these terms can refer either to luxury or sensuality. In the context of Rev 18, however (as L&N 88.254 indicate) the stress is on gratification of the senses by sexual immorality, so that meaning was emphasized in the translation here.