Show Bible Commentary For A Bible Verse

Click here to show/hide instructions.

Selected Verse: Isaiah 47:1 - Strong Concordance

Verse	Translation	Text
Isa 47:1	Strong Concordance	Come down [03381], and sit [03427] in the dust [06083], O virgin [01330] daughter [01323] of Babylon [0894], sit [03427] on the ground [0776]: there is no throne [03678], O daughter [01323] of the Chaldeans [03778]: for thou shalt no more [03254] be called [07121] tender [07390] and delicate [06028].
	King James	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.

Summary Of Commentaries Associated With The Selected Verse

Open All | Close All Open All | Close All

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
THE DESTRUCTION OF BABYLON IS REPRESENTED UNDER THE IMAGE OF A ROYAL VIRGIN BROUGHT DOWN IN A MOMENT FROM HER MAGNIFICENT THRONE TO THE EXTREME OF DEGRADATION. (Isa. 47:1-15) in the dust--(See on Isa 3:26; Job 2:13; Lam 2:10). virgin--that is, heretofore uncaptured [HERODOTUS, 1.191]. daughter of Babylon--Babylon and its inhabitants (see on Isa 1:8; Isa 37:22). no throne--The seat of empire was transferred to Shushan. Alexander intended to have made Babylon his seat of empire, but Providence defeated his design. He soon died; and Seleucia, being built near, robbed it of its inhabitants, and even of its name, which was applied to Seleucia. delicate--alluding to the effeminate debauchery and prostitution of all classes at banquets and religious rites [CURTIUS, 5.1; HERODOTUS, 1.199; BARUCH, 6.43].

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

THE DESTRUCTION OF BABYLON IS REPRESENTED UNDER THE IMAGE OF A ROYAL VIRGIN BROUGHT DOWN IN A MOMENT FROM HER MAGNIFICENT THRONE TO THE EXTREME OF DEGRADATION. (Isa. 47:1-15)

in the dust--(See on Isa 3:26; Job 2:13; Lam 2:10).

virgin--that is, heretofore uncaptured [HERODOTUS, 1.191].

daughter of Babylon--Babylon and its inhabitants (see on Isa 1:8; Isa 37:22).

no throne--The seat of empire was transferred to Shushan. Alexander intended to have made Babylon his seat of empire, but Providence defeated his design. He soon died; and Seleucia, being built near, robbed it of its inhabitants, and even of its name, which was applied to Seleucia.

delicate--alluding to the effeminate debauchery and prostitution of all classes at banquets and religious rites [CURTIUS, 5.1; HERODOTUS, 1.199; BARUCH, 6.43].

Notes on the Bible, by Albert Barnes, [1834]
Come down - Descend from the throne; or from the seat of magnificence and power. The design of this verse has already been stated in the analysis. It is to foretell that Babylon would be humbled, and that she would be reduced from her magnificence and pride to a condition of abject wretchedness. She is therefore represented as a proud female accustomed to luxury and ease, suddenly brought to the lowest condition, and compelled to perform the most menial services. And sit in the dust - To sit on the ground, and to cast dust on the head, is a condition often referred to in the Scriptures as expressive of humiliation and of mourning Jos 8:6; Job 2:12; Job 10:9; Psa 22:15; Lam 3:29. In this manner also, on the medals which were struck by Titus and Vespasian to commemorate the capture of Jerusalem, Jerusalem is represented under the image of a female sitting on the ground under a palm-tree, with the inscription Judaea capta (see the notes at Isa 3:26). The design here is, to represent Babylon as reduced to the lowest condition, and as having great occasion of grief. O virgin daughter of Babylon - It is common in the Scriptures to speak of cities under the image of a virgin, a daughter, or a beautiful woman (see the notes at Isa 1:8; Isa 37:22; compare Lam 1:15; Jer 31:21; Jer 46:11). Kimchi supposes that the term 'virgin' is here given to Babylon, because it had remained to that time uncaptured by any foreign power; but the main purpose is doubtless to refer to Babylon as a beautiful and splendid city, and as being distinguished for delicacy, and the prevalence of what was regarded as ornamental. Gesenius supposes that the words 'virgin daughter of Babylon,' denote not Babylon itself, but Chaldea, and that the whole land or nation is personified. But the common interpretation, and one evidently more in accordance with the Scripture usage, is to refer it to the city itself. There is no throne - Thou shalt be reduced from the throne; or the throne shall be taken away. That is, Babylon shall be no longer the seat of empire, or the capital of kingdoms. How truly this was fulfilled, needs not to be told to those who are familiar with the history of Babylon. Its power was broken when Cyrus conquered it; its walls were reduced by Darius; Seleucia rose in its stead, and took away its trade and a large portion of its inhabitants, until it was completely destroyed, so that it became for a long time a question where it had formerly stood (see the notes at Isa. 13; Isa 16:1-14) Thou shalt no more be called tender and delicate - A place to which luxuries flow, amid where they abound. The allusion is to a female that bad been delicately and tenderly brought up, and that would be reduced to the lowest condition of servitude, and even of disgrace. It is possible that there may be an allusion here to the effeminacy and the consequent corruption of morals which prevailed in Babylon, and which made it a place sought with greediness by those who wished to spend their time in licentious pleasures. The corruption of Babylon, consequent on its wealth and magnificence, was almost proverbial, and was unsurpassed by any city of ancient times. The following extract from Curtius (v. 1), which it would not be proper to translate, will give some idea of the prevailing state of morals: 'Nihil urbis ejus corruptius moribus, nihil ad irritandas illiciendasque immodicas voluptates instructius. Liberos conjugesque cum hospitibus stupro coire, modo pretium flagitii detur, parentes maritique patituntur. Babylonii maxime in vinum, et quae ebrietatem sequuntur effusi sunt. Foeminarum conviva ineuntium, in principio modestus est habitus, dein summa quaeque amicula exuunt paulatimque pudorem profanant; ad ultimum (horror auribusest) ima corporum velamenta projiciunt. Nee meretricum hoc dedecus est, sed matronarum virginumque apud quas comitas habetur vulgati corporis vilitas.' See also the description of a loathsome, disgusting, and abominable custom which prevailed nowhere else, even in the corrupt nations of antiquity, except Babylon, in Herod. i. 199. I cannot transcribe this passage. The description is too loathsome, and would do little good. Its substance is expressed in a single sentence, πασᾶν γυναῖκα ἐπιχωρίην...μιχθὴναι ἀνδρὶ ξείνῳ pasan gunaika epichōriēn...michthēnai andri cheinō. It adds to the abomination of this custom that it was connected with the rites of religion, and was a part of the worship of the gods! Strabo, speaking of this custom (iii. 348), says, Ἔθος κατά τι λόγιον ξένῳ μίγνυσθαι Ethos kata ti logion chenō mignusthai. See also Baruch 6:43, where the same custom is alluded to. For an extended description of the wealth and commerce of Babylon, see an article in the Amer. Bib. Rep. vol. vii. pp. 364-390.

Notes on the Bible, by Albert Barnes, [1834]

Come down - Descend from the throne; or from the seat of magnificence and power. The design of this verse has already been stated in the analysis. It is to foretell that Babylon would be humbled, and that she would be reduced from her magnificence and pride to a condition of abject wretchedness. She is therefore represented as a proud female accustomed to luxury and ease, suddenly brought to the lowest condition, and compelled to perform the most menial services.

And sit in the dust - To sit on the ground, and to cast dust on the head, is a condition often referred to in the Scriptures as expressive of humiliation and of mourning Jos 8:6; Job 2:12; Job 10:9; Psa 22:15; Lam 3:29. In this manner also, on the medals which were struck by Titus and Vespasian to commemorate the capture of Jerusalem, Jerusalem is represented under the image of a female sitting on the ground under a palm-tree, with the inscription Judaea capta (see the notes at Isa 3:26). The design here is, to represent Babylon as reduced to the lowest condition, and as having great occasion of grief.

O virgin daughter of Babylon - It is common in the Scriptures to speak of cities under the image of a virgin, a daughter, or a beautiful woman (see the notes at Isa 1:8; Isa 37:22; compare Lam 1:15; Jer 31:21; Jer 46:11). Kimchi supposes that the term 'virgin' is here given to Babylon, because it had remained to that time uncaptured by any foreign power; but the main purpose is doubtless to refer to Babylon as a beautiful and splendid city, and as being distinguished for delicacy, and the prevalence of what was regarded as ornamental. Gesenius supposes that the words 'virgin daughter of Babylon,' denote not Babylon itself, but Chaldea, and that the whole land or nation is personified. But the common interpretation, and one evidently more in accordance with the Scripture usage, is to refer it to the city itself.

There is no throne - Thou shalt be reduced from the throne; or the throne shall be taken away. That is, Babylon shall be no longer the seat of empire, or the capital of kingdoms. How truly this was fulfilled, needs not to be told to those who are familiar with the history of Babylon. Its power was broken when Cyrus conquered it; its walls were reduced by Darius; Seleucia rose in its stead, and took away its trade and a large portion of its inhabitants, until it was completely destroyed, so that it became for a long time a question where it had formerly stood (see the notes at Isa. 13; Isa 16:1-14)

Thou shalt no more be called tender and delicate - A place to which luxuries flow, amid where they abound. The allusion is to a female that bad been delicately and tenderly brought up, and that would be reduced to the lowest condition of servitude, and even of disgrace. It is possible that there may be an allusion here to the effeminacy and the consequent corruption of morals which prevailed in Babylon, and which made it a place sought with greediness by those who wished to spend their time in licentious pleasures. The corruption of Babylon, consequent on its wealth and magnificence, was almost proverbial, and was unsurpassed by any city of ancient times. The following extract from Curtius (v. 1), which it would not be proper to translate, will give some idea of the prevailing state of morals:

'Nihil urbis ejus corruptius moribus, nihil ad irritandas illiciendasque immodicas voluptates instructius. Liberos conjugesque cum hospitibus stupro coire, modo pretium flagitii detur, parentes maritique patituntur. Babylonii maxime in vinum, et quae ebrietatem sequuntur effusi sunt. Foeminarum conviva ineuntium, in principio modestus est habitus, dein summa quaeque amicula exuunt paulatimque pudorem profanant; ad ultimum (horror auribusest) ima corporum velamenta projiciunt. Nee meretricum hoc dedecus est, sed matronarum virginumque apud quas comitas habetur vulgati corporis vilitas.'

See also the description of a loathsome, disgusting, and abominable custom which prevailed nowhere else, even in the corrupt nations of antiquity, except Babylon, in Herod. i. 199. I cannot transcribe this passage. The description is too loathsome, and would do little good. Its substance is expressed in a single sentence, πασᾶν γυναῖκα ἐπιχωρίην...μιχθὴναι ἀνδρὶ ξείνῳ pasan gunaika epichōriēn...michthēnai andri cheinō. It adds to the abomination of this custom that it was connected with the rites of religion, and was a part of the worship of the gods! Strabo, speaking of this custom (iii. 348), says, Ἔθος κατά τι λόγιον ξένῳ μίγνυσθαι Ethos kata ti logion chenō mignusthai. See also Baruch 6:43, where the same custom is alluded to. For an extended description of the wealth and commerce of Babylon, see an article in the Amer. Bib. Rep. vol. vii. pp. 364-390.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
From the gods of Babylon the proclamation of judgment passes onto Babylon itself. "Come down, and sit in the dust, O virgin daughter Babel; sit on the ground without a throne, O Chaldaeans-daughter! For men no longer call thee delicate and voluptuous. Take the mill, and grind meal: throw back they veil, lift up the train, uncover the thigh, wade through streams. Let thy nakedness be uncovered, even let thy shame be seen; I shall take vengeance, and not spare men. Our Redeemer, Jehovah of hosts is His name, Holy One of Israel." This is the first strophe in the prophecy. As v. 36 clearly shows, what precedes is a penal sentence from Jehovah. Both בּת in relation to בּתוּלת (Isa 23:12; Isa 37:22), and בּבל and כּשׂדּים in relation to בּת, are appositional genitives; Babel and Chaldeans (כשׂדים as in Isa 48:20) are regarded as a woman, and that as one not yet dishonoured. The unconquered oppressor is threatened with degradation from her proud eminence into shameful humiliation; sitting on the ground is used in the same sense as in Isa 3:26. Hitherto men have called her, with envious admiration, rakkâh va‛ânuggâh (from Deu 28:56), mollis et delicata, as having carefully kept everything disagreeable at a distance, and revelled in nothing but luxury (compare ‛ōneg, Isa 13:22). Debauchery with its attendant rioting (Isa 14:11; Isa 25:5), and the Mylitta worship with its licensed prostitution (Herod. i. 199), were current there; but now all this was at an end. תוסיפי, according to the Masora, has only one pashta both here and in Isa 47:5, and so has the tone upon the last syllable, and accordingly metheg in the antepenult. Isaiah's artistic style may be readily perceived both in the three clauses of Isa 47:1 that are comparable to a long trumpet-blast (compare Isa 40:9 and Isa 16:1), and also in the short, rugged, involuntarily excited clauses that follow. The mistress becomes the maid, and has to perform the low, menial service of those who, as Homer says in Od. vii. 104, ἀλετρεύουσι μύλης ἔπι μήλοπα καρπόν (grind at the mill the quince-coloured fruit; compare at Job 31:10). She has to leave her palace as a prisoner of war, and, laying aside all feminine modesty, to wade through the rivers upon which she borders. Chespı̄ has ĕ instead of ĭ, and, as in other cases where a sibilant precedes, the mute p instead of f (compare 'ispı̄, Jer 10:17). Both the prosopopeia and the parallel, "thy shame shall be seen," require that the expression "thy nakedness shall be uncovered" should not be understood literally. The shame of Babel is her shameful conduct, which is not to be exhibited in its true colours, inasmuch as a stronger one is coming upon it to rob it of its might and honour. This stronger one, apart from the instrument employed, is Jehovah: vindictam sumam, non parcam homini. Stier gives a different rendering here, namely, "I will run upon no man, i.e., so as to make him give way;" Hahn, "I will not meet with a man," so destitute of population will Babylon be; and Ruetschi, "I will not step in as a man." Gesenius and Rosenmller are nearer to the mark when they suggest non pangam (paciscar) cum homine; but this would require at any rate את־אדם, even if the verb פּגע really had the meaning to strike a treaty. It means rather to strike against a person, to assault any one, then to meet or come in an opposite direction, and that not only in a hostile sense, but, as in this instance, and also in Isa 64:4, in a friendly sense as well. Hence, "I shall not receive any man, or pardon any man" (Hitzig, Ewald, etc.). According to an old method of writing the passage, there is a pause here. But Isa 47:4 is still connected with what goes before. As Jehovah is speaking in Isa 47:5, but Israel in Isa 47:4, and as Isa 47:4 is unsuitable to form the basis of the words of Jehovah, it must be regarded as the antiphone to Isa 47:1-3 (cf., Isa 45:15). Our Redeemer, exclaims the church in joyfully exalted self-consciousness, He is Jehovah of Hosts, the Holy One of Israel! The one name affirms that He possesses the all-conquering might; the other that He possesses the will to carry on the work of redemption - a will influenced and constrained by both love and wrath.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

From the gods of Babylon the proclamation of judgment passes onto Babylon itself. "Come down, and sit in the dust, O virgin daughter Babel; sit on the ground without a throne, O Chaldaeans-daughter! For men no longer call thee delicate and voluptuous. Take the mill, and grind meal: throw back they veil, lift up the train, uncover the thigh, wade through streams. Let thy nakedness be uncovered, even let thy shame be seen; I shall take vengeance, and not spare men. Our Redeemer, Jehovah of hosts is His name, Holy One of Israel." This is the first strophe in the prophecy. As v. 36 clearly shows, what precedes is a penal sentence from Jehovah. Both בּת in relation to בּתוּלת (Isa 23:12; Isa 37:22), and בּבל and כּשׂדּים in relation to בּת, are appositional genitives; Babel and Chaldeans (כשׂדים as in Isa 48:20) are regarded as a woman, and that as one not yet dishonoured. The unconquered oppressor is threatened with degradation from her proud eminence into shameful humiliation; sitting on the ground is used in the same sense as in Isa 3:26. Hitherto men have called her, with envious admiration, rakkâh va‛ânuggâh (from Deu 28:56), mollis et delicata, as having carefully kept everything disagreeable at a distance, and revelled in nothing but luxury (compare ‛ōneg, Isa 13:22). Debauchery with its attendant rioting (Isa 14:11; Isa 25:5), and the Mylitta worship with its licensed prostitution (Herod. i. 199), were current there; but now all this was at an end. תוסיפי, according to the Masora, has only one pashta both here and in Isa 47:5, and so has the tone upon the last syllable, and accordingly metheg in the antepenult. Isaiah's artistic style may be readily perceived both in the three clauses of Isa 47:1 that are comparable to a long trumpet-blast (compare Isa 40:9 and Isa 16:1), and also in the short, rugged, involuntarily excited clauses that follow. The mistress becomes the maid, and has to perform the low, menial service of those who, as Homer says in Od. vii. 104, ἀλετρεύουσι μύλης ἔπι μήλοπα καρπόν (grind at the mill the quince-coloured fruit; compare at Job 31:10). She has to leave her palace as a prisoner of war, and, laying aside all feminine modesty, to wade through the rivers upon which she borders. Chespı̄ has ĕ instead of ĭ, and, as in other cases where a sibilant precedes, the mute p instead of f (compare 'ispı̄, Jer 10:17). Both the prosopopeia and the parallel, "thy shame shall be seen," require that the expression "thy nakedness shall be uncovered" should not be understood literally. The shame of Babel is her shameful conduct, which is not to be exhibited in its true colours, inasmuch as a stronger one is coming upon it to rob it of its might and honour. This stronger one, apart from the instrument employed, is Jehovah: vindictam sumam, non parcam homini. Stier gives a different rendering here, namely, "I will run upon no man, i.e., so as to make him give way;" Hahn, "I will not meet with a man," so destitute of population will Babylon be; and Ruetschi, "I will not step in as a man." Gesenius and Rosenmller are nearer to the mark when they suggest non pangam (paciscar) cum homine; but this would require at any rate את־אדם, even if the verb פּגע really had the meaning to strike a treaty. It means rather to strike against a person, to assault any one, then to meet or come in an opposite direction, and that not only in a hostile sense, but, as in this instance, and also in Isa 64:4, in a friendly sense as well. Hence, "I shall not receive any man, or pardon any man" (Hitzig, Ewald, etc.). According to an old method of writing the passage, there is a pause here. But Isa 47:4 is still connected with what goes before. As Jehovah is speaking in Isa 47:5, but Israel in Isa 47:4, and as Isa 47:4 is unsuitable to form the basis of the words of Jehovah, it must be regarded as the antiphone to Isa 47:1-3 (cf., Isa 45:15). Our Redeemer, exclaims the church in joyfully exalted self-consciousness, He is Jehovah of Hosts, the Holy One of Israel! The one name affirms that He possesses the all-conquering might; the other that He possesses the will to carry on the work of redemption - a will influenced and constrained by both love and wrath.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Down - From thy throne. Virgin - So, called, because she was tender and delicate. No throne - For thee. The empire is taken from thee, and translated to the Persians. Called - Be so.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Come down, and set in the dust "Descend, and sit on the dust" - See note on Isa 3:26, and on Isa 52:2 (note).

Top

²² This is the word [01697] which the LORD [03068] hath spoken [01696] concerning him; The virgin [01330], the daughter [01323] of Zion [06726], hath despised [0959] thee, and laughed thee to scorn; [03932] the daughter [01323] of Jerusalem [03389] hath shaken [05128] her head [07218] at thee [0310].

⁸ And the daughter [01323] of Zion [06726] is left [03498] as a cottage [05521] in a vineyard [03754], as a lodge [04412] in a garden of cucumbers [04750], as a besieged [05341] city [05892].

¹⁰ The elders [02205] of the daughter [01323] of Zion [06726] sit [03427] upon the ground [0776], and keep silence [01826]: they have cast up [05927] dust [06083] upon their heads [07218]; they have girded [02296] themselves with sackcloth [08242]: the virgins [01330] of Jerusalem [03389] hang down [03381] their heads [07218] to the ground [0776].

¹³ So they sat down [03427] with him upon the ground [0776] seven [07651] days [03117] and seven [07651] nights [03915], and none spake [01696] a word [01697] unto him: for they saw [07200] that his grief [03511] was very [03966] great [01431].

²⁶ And her gates [06607] shall lament [0578] and mourn [056]; and she being desolate [05352] shall sit [03427] upon the ground [0776].

¹ Send [07971] ye the lamb [03733] to the ruler [04910] of the land [0776] from Sela [05554] to the wilderness [04057], unto the mount [02022] of the daughter [01323] of Zion [06726].
² For it shall be, that, as a wandering [05074] bird [05775] cast out [07971] of the nest [07064], so the daughters [01323] of Moab [04124] shall be at the fords [04569] of Arnon [0769].
³ Take [0935] counsel [06098], execute [06213] judgment [06415]; make [07896] thy shadow [06738] as the night [03915] in the midst [08432] of the noonday [06672]; hide [05641] the outcasts [05080]; bewray [01540] not him that wandereth [05074].
⁴ Let mine outcasts [05080] dwell [01481] with thee, Moab [04124]; be [01933] thou a covert [05643] to them from the face [06440] of the spoiler [07703]: for the extortioner [04160] is at an end [0656], the spoiler [07701] ceaseth [03615], the oppressors [07429] are consumed [08552] out of the land [0776].
⁵ And in mercy [02617] shall the throne [03678] be established [03559]: and he shall sit [03427] upon it in truth [0571] in the tabernacle [0168] of David [01732], judging [08199], and seeking [01875] judgment [04941], and hasting [04106] righteousness [06664].
⁶ We have heard [08085] of the pride [01347] of Moab [04124]; he is very [03966] proud [01341]: even of his haughtiness [01346], and his pride [01347], and his wrath [05678]: but his lies [0907] shall not be so.
⁷ Therefore shall Moab [04124] howl [03213] for Moab [04124], every one shall howl [03213]: for the foundations [0808] of Kirhareseth [07025] shall ye mourn [01897]; surely they are stricken [05218].
⁸ For the fields [07709] of Heshbon [02809] languish [0535], and the vine [01612] of Sibmah [07643]: the lords [01167] of the heathen [01471] have broken down [01986] the principal plants [08291] thereof, they are come [05060] even unto Jazer [03270], they wandered [08582] through the wilderness [04057]: her branches [07976] are stretched out [05203], they are gone over [05674] the sea [03220].
⁹ Therefore I will bewail [01058] with the weeping [01065] of Jazer [03270] the vine [01612] of Sibmah [07643]: I will water [07301] thee with my tears [01832], O Heshbon [02809], and Elealeh [0500]: for the shouting [01959] for thy summer fruits [07019] and for thy harvest [07105] is fallen [05307].
¹⁰ And gladness [08057] is taken away [0622], and joy [01524] out of the plentiful field [03759]; and in the vineyards [03754] there shall be no singing [07442], neither shall there be shouting [07321]: the treaders [01869] shall tread out [01869] no wine [03196] in their presses [03342]; I have made their vintage shouting [01959] to cease [07673].
¹¹ Wherefore my bowels [04578] shall sound [01993] like an harp [03658] for Moab [04124], and mine inward parts [07130] for Kirharesh [07025].
¹² And it shall come to pass, when it is seen [07200] that Moab [04124] is weary [03811] on the high place [01116], that he shall come [0935] to his sanctuary [04720] to pray [06419]; but he shall not prevail [03201].
¹³ This is the word [01697] that the LORD [03068] hath spoken [01696] concerning Moab [04124] since that time [0227].
¹⁴ But now the LORD [03068] hath spoken [01696], saying [0559], Within three [07969] years [08141], as the years [08141] of an hireling [07916], and the glory [03519] of Moab [04124] shall be contemned [07034], with all that great [07227] multitude [01995]; and the remnant [07605] shall be very [04592] small [04213] and feeble [03808] [03524].

¹¹ Go up [05927] into Gilead [01568], and take [03947] balm [06875], O virgin [01330], the daughter [01323] of Egypt [04714]: in vain [07723] shalt thou use many [07235] medicines [07499]; for thou shalt not be cured [08585].

²¹ Set thee up [05324] waymarks [06725], make [07760] thee high heaps [08564]: set [07896] thine heart [03820] toward the highway [04546], even the way [01870] which thou wentest [01980]: turn again [07725], O virgin [01330] of Israel [03478], turn again [07725] to these thy cities [05892].

¹⁵ The Lord [0136] hath trodden under foot [05541] all my mighty [047] men in the midst [07130] of me: he hath called [07121] an assembly [04150] against me to crush [07665] my young men [0970]: the Lord [0136] hath trodden [01869] the virgin [01330], the daughter [01323] of Judah [03063], as in a winepress [01660].

⁸ And the daughter [01323] of Zion [06726] is left [03498] as a cottage [05521] in a vineyard [03754], as a lodge [04412] in a garden of cucumbers [04750], as a besieged [05341] city [05892].

²⁶ And her gates [06607] shall lament [0578] and mourn [056]; and she being desolate [05352] shall sit [03427] upon the ground [0776].

²⁹ He putteth [05414] his mouth [06310] in the dust [06083]; if so be there may be [03426] hope [08615].

¹⁵ My strength [03581] is dried up [03001] like a potsherd [02789]; and my tongue [03956] cleaveth [01692] to my jaws [04455]; and thou hast brought [08239] me into the dust [06083] of death [04194].

⁹ Remember [02142], I beseech thee, that thou hast made [06213] me as the clay [02563]; and wilt thou bring [07725] me into dust [06083] again [07725]?

¹² And when they lifted up [05375] their eyes [05869] afar off [07350], and knew [05234] him not, they lifted up [05375] their voice [06963], and wept [01058]; and they rent [07167] every one [0376] his mantle [04598], and sprinkled [02236] dust [06083] upon their heads [07218] toward heaven [08064].

⁶ (For they will come out [03318] after [0310] us) till we have drawn [05423] them from the city [05892]; for they will say [0559], They flee [05127] before [06440] us, as at the first [07223]: therefore we will flee [05127] before [06440] them.

¹⁵ Verily [0403] thou art a God [0410] that hidest [05641] thyself, O God [0430] of Israel [03478], the Saviour [03467].

¹ Come down [03381], and sit [03427] in the dust [06083], O virgin [01330] daughter [01323] of Babylon [0894], sit [03427] on the ground [0776]: there is no throne [03678], O daughter [01323] of the Chaldeans [03778]: for thou shalt no more [03254] be called [07121] tender [07390] and delicate [06028].
² Take [03947] the millstones [07347], and grind [02912] meal [07058]: uncover [01540] thy locks [06777], make bare [02834] the leg [07640], uncover [01540] the thigh [07785], pass over [05674] the rivers [05104].
³ Thy nakedness [06172] shall be uncovered [01540], yea, thy shame [02781] shall be seen [07200]: I will take [03947] vengeance [05359], and I will not meet [06293] thee as a man [0120].

⁴ As for our redeemer [01350], the LORD [03068] of hosts [06635] is his name [08034], the Holy One [06918] of Israel [03478].

⁵ Sit [03427] thou silent [01748], and get [0935] thee into darkness [02822], O daughter [01323] of the Chaldeans [03778]: for thou shalt no more [03254] be called [07121], The lady [01404] of kingdoms [04467].

⁴ As for our redeemer [01350], the LORD [03068] of hosts [06635] is his name [08034], the Holy One [06918] of Israel [03478].

⁴ For since the beginning of the world [05769] men have not heard [08085], nor perceived by the ear [0238], neither hath the eye [05869] seen [07200], O God [0430], beside [02108] thee, what he hath prepared [06213] for him that waiteth [02442] for him.

¹⁷ Gather up [0622] thy wares [03666] out of the land [0776], O inhabitant [03427] of the fortress [04692].

¹⁰ Then let my wife [0802] grind [02912] unto another [0312], and let others [0312] bow down [03766] upon her.

¹ Send [07971] ye the lamb [03733] to the ruler [04910] of the land [0776] from Sela [05554] to the wilderness [04057], unto the mount [02022] of the daughter [01323] of Zion [06726].

⁹ O Zion [06726], that bringest good tidings [01319], get thee up [05927] into the high [01364] mountain [02022]; O Jerusalem [03389], that bringest good tidings [01319], lift up [07311] thy voice [06963] with strength [03581]; lift it up [07311], be not afraid [03372]; say [0559] unto the cities [05892] of Judah [03063], Behold your God [0430]!

⁵ Thou shalt bring down [03665] the noise [07588] of strangers [02114], as the heat [02721] in a dry place [06724]; even the heat [02721] with the shadow [06738] of a cloud [05645]: the branch [02159] of the terrible ones [06184] shall be brought low [06030].

¹¹ Thy pomp [01347] is brought down [03381] to the grave [07585], and the noise [01998] of thy viols [05035]: the worm [07415] is spread [03331] under thee, and the worms [08438] cover [04374] thee.

²² And the wild beasts of the islands [0338] shall cry [06030] in their desolate houses [0490], and dragons [08577] in their pleasant [06027] palaces [01964]: and her time [06256] is near [07138] to come [0935], and her days [03117] shall not be prolonged [04900].

⁵⁶ The tender [07390] and delicate [06028] woman among you, which would not adventure [05254] to set [03322] the sole [03709] of her foot [07272] upon the ground [0776] for delicateness [06026] and tenderness [07391], her eye [05869] shall be evil [03415] toward the husband [0376] of her bosom [02436], and toward her son [01121], and toward her daughter [01323],

²⁶ And her gates [06607] shall lament [0578] and mourn [056]; and she being desolate [05352] shall sit [03427] upon the ground [0776].

²⁰ Go ye forth [03318] of Babylon [0894], flee [01272] ye from the Chaldeans [03778], with a voice [06963] of singing [07440] declare [05046] ye, tell [08085] this, utter [03318] it even to the end [07097] of the earth [0776]; say [0559] ye, The LORD [03068] hath redeemed [01350] his servant [05650] Jacob [03290].

¹² And he said [0559], Thou shalt no more [03254] rejoice [05937], O thou oppressed [06231] virgin [01330], daughter [01323] of Zidon [06721]: arise [06965], pass over [05674] to Chittim [03794]; there also shalt thou have no rest [05117].

² Shake [05287] thyself from the dust [06083]; arise [06965], and sit down [03427], O Jerusalem [03389]: loose [06605] thyself from the bands [04147] of thy neck [06677], O captive [07628] daughter [01323] of Zion [06726].

²⁶ And her gates [06607] shall lament [0578] and mourn [056]; and she being desolate [05352] shall sit [03427] upon the ground [0776].