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Isaiah 47

ื™ืฉืขื™ื”ื• ืคืจืง ืžืดื–

Section: ื ื‘ื™ืื™ื ยท ื ื‘ื™ืื™ื ืื—ืจื•ื ื™ื | Book: Isaiah | Chapter: 47 of 66 | Day: 194 of 742

Date: August 24, 2026


ืงืœืื•ื“ ืขืœ ื”ื ืดืš

Isaiah 47 is a sustained taunt-song over the fall of Babylon, cast in the rhythms of a qinah (ืงื™ื ื”, dirge) but inverted into mockery. The chapterโ€™s power lies in its central personification: Babylon is a pampered queen, the โ€œvirgin daughter of Babylonโ€ (ื‘ืชื•ืœืช ื‘ืช ื‘ื‘ืœ), ordered down from her throne to sit in the dust. Metzudat David explains that she is called a virgin because until now no nation had ever conquered her and brought her under anotherโ€™s dominion, just as Isaiah earlier addressed the โ€œvirgin daughter of Tzidonโ€ (chapter 23); Radak adds that descending to the dust means she will retain no kingship even in her own land, for the city itself will lie desolate. The opening verses pile on the humiliations of a great lady reduced to slavery: she must take the hand mill and grind meal, strip off her veil, bare her leg and wade through rivers into captivity. Radak connects the grinding to the fate of prisoners, like Shimshon โ€œgrinding in the prison house,โ€ while Rashi reads the millstones as the hard yoke of servitude to the kings of Media and Persia. The delicate one (ืจื›ื” ื•ืขื ื•ื’ื”), whose softness Radak traces to a life of luxury, will never again be called โ€œmistress of kingdomsโ€ (ื’ื‘ืจืช ืžืžืœื›ื•ืช).

At the heart of the chapter stands its measure-for-measure theology, stated explicitly in verse 6. God Himself declares that He was angry with His people and gave them into Babylonโ€™s hand โ€” the exile was divine judgment, not Babylonian prowess. Babylonโ€™s sin was the manner of her execution: โ€œyou showed them no mercy; even upon the aged you made your yoke exceedingly heavy.โ€ Rashi comments that she laid her yoke on elders who could not bear hard labor, and Radak states the principle directly: all this punishment comes upon you because of Israel. The nation that showed no compassion to captives will herself sit as a captive, silent and in darkness. The taunt is punctuated in verse 4 by a sudden doxology โ€” โ€œOur Redeemer, Hashem Tzevaot is His name, the Holy One of Israelโ€ โ€” which Rashi reads as the prophetโ€™s own voice: all of this the Holy One does in order to redeem us from there. Babylonโ€™s humiliation and Israelโ€™s redemption are two sides of a single act.

Babylonโ€™s deepest offense, however, is theological arrogance. Twice she says in her heart, โ€œani veโ€™afsi odโ€ (ืื ื™ ื•ืืคืกื™ ืขื•ื“) โ€” โ€œI am, and there is none but meโ€ (verses 8 and 10). The phrase deliberately echoes and parodies Godโ€™s own refrain in the surrounding chapters, โ€œI am Hashem and there is none elseโ€ (ืื ื™ ื”โ€™ ื•ืื™ืŸ ืขื•ื“, chapter 45). Rashi glosses veโ€™afsi od as โ€œthere is none outside of me,โ€ the very claim that belongs to God alone; a mortal empire has arrogated the language of divine uniqueness. Her twin boasts โ€” โ€œI shall not sit as a widow or know bereavementโ€ โ€” are decoded by Metzudat David: widowhood is the death of the king, bereavement the exile of the populace. Both, the prophet answers, will come โ€œin a moment, in one dayโ€ (ืจื’ืข ื‘ื™ื•ื ืื—ื“), and Radak anchors the prophecy in history: on that very night Belshazzar was slain and Daryavesh the Mede received the kingdom, as recorded in Sefer Daniel. The pampered one who dwelt in security, saying โ€œno one sees me,โ€ discovers that her secret wickedness was seen all along.

The final movement (verses 9-15) is a polemic against the pride of Chaldean wisdom โ€” the sorceries (ื›ืฉืคื™ื), spells (ื—ื‘ืจื™ื), and astrology on which Babylonโ€™s confidence rested. The prophet issues a sarcastic challenge: stand up with the enchantments you have labored at since your youth, โ€œperhaps you will be able to profitโ€; Metzudat David and Radak both note that this is spoken in derision (ื“ืจืš ืœืขื’). Let the โ€œscanners of heavenโ€ (ื”ื•ื‘ืจื™ ืฉืžื™ื), the star-gazers who announce month by month what is coming, now save you. Rashi observes pointedly that the text says they foretell โ€œof what will comeโ€ (ืžืืฉืจ ื™ื‘ื•ืื•) โ€” only fragments of the future, never the whole, like chirping birds who do not know the meaning of their own sounds. The astrologers prove to be straw consumed by fire, unable to save even themselves, leaving behind not so much as a coal to warm oneself by. The chapter closes with total abandonment: the merchants and wise men of her youth each wander off on his own way, and โ€œthere is none to save you.โ€ Within the consolation sectionโ€™s larger arc, this collapse is not an end in itself but a precondition: with the mistress of kingdoms dethroned and her diviners exposed, the road is clear for the call of the next chapter โ€” go out from Babylon โ€” and for Israelโ€™s return.


ืคืจืง ืžืดื– ยท Chapter 47

ืคืกื•ืง ืืณ ยท Verse 1

Hebrew:

ืจึฐื“ึดึฃื™โ€‰ื€ ื•ึผืฉืึฐื‘ึดึฃื™ ืขึทืœึพืขึธืคึธึ—ืจ ื‘ึผึฐืชื•ึผืœึทืชึ™ ื‘ึผึทืชึพื‘ึผึธื‘ึถึ”ืœ ืฉืึฐื‘ึดื™ึพืœึธืึธึฅืจึถืฅ ืึตื™ืŸึพื›ึผึดืกึผึตึ–ื ื‘ึผึทืชึพื›ึผึทืฉื‚ึฐื“ึผึดึ‘ื™ื ื›ึผึดึฃื™ ืœึนึคื ืชื•ึนืกึดึ™ื™ืคึดื™ึ™ ื™ึดืงึฐืจึฐืื•ึผึพืœึธึ”ืšึฐ ืจึทื›ึผึธึ–ื” ื•ึทืขึฒื ึปื’ึผึธึฝื”ืƒ

English:

Get down, sit in the dust,Fair Maiden Babylon;Sit, dethroned, on the ground,O Fair Chaldea;Nevermore shall they call youThe tender and dainty one.

The taunt-song opens with Babylon personified as a pampered queen ordered down from her throne to sit in the dust. Metzudat David explains she is called 'virgin daughter of Babylon' because no nation had ever yet conquered her, like a maiden who has never come under another's authority; Rashi notes that 'no throne' means no kingdom โ€” never again will she be called the tender and delicate one.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืื™ืŸ ื›ืกื. ืื™ืŸ ืžืœื›ื•ืช: ื›ื™ ืœื ืชื•ืกื™ืคื™. ืฉื™ืงืจืื• ืœืš ืขื•ื“ ืจื›ื” ื•ืขื ื•ื’ื”:
without a throne Without a kingdom. for no longer [lit. for you shall not continue,] that they call you tender and delicate.

ืคืกื•ืง ื‘ืณ ยท Verse 2

Hebrew:

ืงึฐื—ึดึฅื™ ืจึตื—ึทึ–ื™ึดื ื•ึฐื˜ึทึฃื—ึฒื ึดื™ ืงึธึ‘ืžึทื— ื’ึผึทืœึผึดึจื™ ืฆึทืžึผึธืชึตึงืšึฐ ื—ึถืฉื‚ึฐืคึผึดื™ึพืฉืึนึ›ื‘ึถืœ ื’ึผึทืœึผึดื™ึพืฉืึ–ื•ึนืง ืขึดื‘ึฐืจึดึฅื™ ื ึฐื”ึธืจึฝื•ึนืชืƒ

English:

Grasp the hand mill and grind meal.Remove your veil,Strip off your train, bare your leg,Wade through the rivers.

The queen becomes a slave: she must grasp the hand mill and grind meal, remove her veil, bare her leg, and wade through rivers into exile. Radak compares this to captives set to grinding in prison, as was done to Shimshon, and explains that a noblewoman's uncovered hair and bared leg mark her degradation; Rashi reads the millstones as subjugation to the coming kings of Media and Persia.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืงื—ื™ ืจื—ื™ื™ื. ื”ื™ื ืขื‘ื•ื“ื” ืงืฉื” ื›ืœื•ืžืจ ื”ืฉืชืขื‘ื“ื™ ืžืขืชื” ืœืžืœื›ื™ ืžื“ื™ ื•ืคืจืก, ื“"ื ื•ื˜ื—ื ื™ ืงืžื— ืœืฆื“ื” ืœื“ืจืš ื’ืœื•ืชืš: ื’ืœื™ ืฆืžืชืš. ื–ืจื•ืขื™ืš ื•ืฉื•ืงื™ืš ื“ื‘ืจื™ื ื”ืžืฆื•ืžืช ื•ืงืฉื•ืจ ื•ืžื›ื•ืกื”: ื—ืฉืคื™ ืฉื•ื‘ืœ. ื’ืœื™ ื”ืฉื‘ื™ืœื™ื ืžืŸ ื”ืžื™ื ืฉืขืœื™ื”ื ื›ื™ ื“ืจืš ืฉื ืชืฆืื™ ื‘ื’ื•ืœื” ืื• ื’ืœื™ ืฉื•ืงืš ื•ืขื‘ืจื™ ื ื”ืจื•ืช:
Take millstones This is hard labor, i.e., subordinate yourself from now on, to the kings of Persia and Media. Alternatively: And grind flour for supplies on the road of your exile. bare your covered parts Your arms and your legs, parts veiled, tied, and covered. uncover the paths Heb. ื—ึถืฉื‚ึฐืคึผึดื™ ืฉืึนื‘ึถืœ. Uncover the paths of the water that is upon them, for that way you shall go out into exile, or bare your leg and cross rivers.

ืคืกื•ืง ื’ืณ ยท Verse 3

Hebrew:

ืชึผึดื’ึผึธืœึ™ ืขึถืจึฐื•ึธืชึตึ”ืšึฐ ื’ึผึทึฅื ืชึผึตืจึธืึถึ–ื” ื—ึถืจึฐืคึผึธืชึตึ‘ืšึฐ ื ึธืงึธึฃื ืึถืงึผึธึ”ื— ื•ึฐืœึนึฅื ืึถืคึฐื’ึผึทึ–ืข ืึธื“ึธึฝืืƒย {ืค}

English:

Your nakedness shall be uncovered,And your shame shall be exposed.I will take vengeance,And let no one intercede.

Babylon's shame will be publicly exposed, and God declares He will take vengeance Himself. Metzudat David explains this is vengeance for Israel, and Rashi renders 'lo efga adam' as 'I will ask no man to take My revenge' โ€” God needs no human agent or intercessor, and Radak adds that no plea on Babylon's behalf will be accepted.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืœื ืืคื’ืข ืื“ื. ืœื ืื‘ืงืฉ ืคื ื™ ืื“ื ืœืงื—ืช ื ืงืžืชื™:
I will not entreat any man I will ask no man to take My revenge.

ืคืกื•ืง ื“ืณ ยท Verse 4

Hebrew:

ื’ึผึนืึฒืœึตึ•ื ื•ึผ ื™ึฐื”ึนื•ึธึฅื” ืฆึฐื‘ึธืึ–ื•ึนืช ืฉืึฐืžึ‘ื•ึน ืงึฐื“ึ–ื•ึนืฉื ื™ึดืฉื‚ึฐืจึธืึตึฝืœืƒ

English:

Our Redeemerโ€”whose name is GOD of Hostsโ€”Is the Holy One of Israel.aAnd let no one intercede. / Our Redeemerโ€”whose name is GOD of Hostsโ€” / Is the Holy One of Israel Meaning of Heb. uncertain; emendation yields โ€œAnd not be appeased, / Says our Redeemer, whose name is GOD of Hosts, / The Holy One of Israel.โ€

The taunt is interrupted by a doxology: 'Our Redeemer, Hashem Tzevaot is His name, the Holy One of Israel.' Rashi explains this is the prophet's own voice โ€” all of this the Holy One does in order to redeem us from Babylon; Radak adds that He is called the Holy One of Israel precisely because through Babylon's fall His holiness will be revealed for Israel's sake.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื’ื•ืืœื ื• ื”' ืฆื‘ืื•ืช ืฉืžื•. ื”ื ื‘ื™ื ืื•ืžืจ ื›ืœ ื–ื” ื”ืงื‘"ื” ืขื•ืฉื” ืœื’ืืœื ื• ืžืฉื:
Our redeemer, the Lord of Hosts is His name The prophet states: All this the Lord of Hosts does, to redeem us from there.

ืคืกื•ืง ื”ืณ ยท Verse 5

Hebrew:

ืฉืึฐื‘ึดึฅื™ ื“ื•ึผืžึธึ›ื ื•ึผื‘ึนึฅืึดื™ ื‘ึทื—ึนึ–ืฉืึถืšึฐ ื‘ึผึทืชึพื›ึผึทืฉื‚ึฐื“ึผึดึ‘ื™ื ื›ึผึดึฃื™ ืœึนึคื ืชื•ึนืกึดึ™ื™ืคึดื™ึ™ ื™ึดืงึฐืจึฐืื•ึผึพืœึธึ”ืšึฐ ื’ึผึฐื‘ึถึ–ืจึถืช ืžึทืžึฐืœึธื›ึฝื•ึนืชืƒ

English:

Sit silent; retire into darkness,O Fair Chaldea;Nevermore shall they call youMistress of Kingdoms.

Babylon is ordered to sit in silence and retreat into darkness, stripped of her title 'Mistress of Kingdoms' (geveret mamlachot). Metzudat David pictures her silenced like a mourner and hiding herself away; Radak explains that her sentence is to be neither seen nor heard โ€” she who ruled over kingdoms is now a shamed captive, and should she imagine a return to power, the verse answers that the title will never be hers again.

ืคืกื•ืง ื•ืณ ยท Verse 6

Hebrew:

ืงึธืฆึทึฃืคึฐืชึผึดื™ ืขึทืœึพืขึทืžึผึดึ—ื™ ื—ึดืœึผึทึ™ืœึฐืชึผึดื™ึ™ ื ึทื—ึฒืœึธืชึดึ”ื™ ื•ึธืึถืชึผึฐื ึตึ–ื ื‘ึผึฐื™ึธื“ึตึ‘ืšึฐ ืœึนืึพืฉื‚ึทึคืžึฐืชึผึฐ ืœึธื”ึถืึ™ ืจึทื—ึฒืžึดึ”ื™ื ืขึทืœึพื–ึธืงึตึ•ืŸ ื”ึดื›ึฐื‘ึผึทึฅื“ึฐืชึผึฐ ืขึปืœึผึตึ–ืšึฐ ืžึฐืึนึฝื“ืƒ

English:

I was angry at My people,I defiled My heritage;I put them into your hands,But you showed them no mercy.Even upon the aged you madeYour yoke exceedingly heavy.

The theological core of the chapter: God was angry with His people and gave them into Babylon's hand, but Babylon showed the captives no mercy. Radak states the principle directly โ€” all this punishment comes upon you because of Israel; Rashi notes that she laid her heavy yoke even on the aged, who could not bear hard labor, and Radak adds that the way of the world is to honor elders, not to burden them.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืขืœ ื–ืงืŸ ื”ื›ื‘ื“ืช ืขื•ืœืš. ืขืœ ื”ื–ืงื ื™ื ืฉืœื ื”ื™ื• ื™ื›ื•ืœื™ื ืœืกื‘ื•ืœ ื˜ื•ืจื— ื”ื›ื‘ื“ืช ืขื•ืœืš:
on the aged you made your yoke very heavy On the aged, who were unable to bear hard work, you made heavy your yoke.

ืคืกื•ืง ื–ืณ ยท Verse 7

Hebrew:

ื•ึทืชึผึนึฃืืžึฐืจึดึ”ื™ ืœึฐืขื•ึนืœึธึ–ื ืึถื”ึฐื™ึถึฃื” ื’ึฐื‘ึธึ‘ืจึถืช ืขึทึฃื“ ืœึนืึพืฉื‚ึทึฅืžึฐืชึผึฐ ืึตึ™ืœึผึถื”ึ™ ืขึทืœึพืœึดื‘ึผึตึ”ืšึฐ ืœึนึฅื ื–ึธื›ึทึ–ืจึฐืชึผึฐ ืึทื—ึฒืจึดื™ืชึธึฝื”ึผืƒย {ืค}

English:

You thought, โ€œI shall always beThe mistress still.โ€You did not take these things to heart,You gave no thought to the end of it.

Babylon said in her heart, 'I shall be mistress forever,' and this very confidence blinded her. Rashi explains that the delusion enticed her until she took none of the coming blows to heart and forgot the end awaiting her evil; Metzudat David adds that she never considered that what befell others could befall her, giving no thought to the final reckoning of wickedness.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืชืืžืจื™. ื‘ืœื‘ื‘ืš ืœืขื•ืœื ืื”ื™ื” ื’ื‘ืจืช ื•ืื™ืŸ ืคื•ืจืขื ื•ืช ื‘ื ืขืœื™ ื•ื”ื“ื‘ืจ ื”ื–ื” ื”ืฉื™ืืš ืขื“ ืœื ืฉืžืช ืืœื” ื”ืžื›ื•ืช ืฉื™ื‘ื•ืื• ืขืœื™ืš ืืœ ืœื‘ืš ื•ืœื ื–ื›ืจืช ืื—ืจื™ืชื” ืฉืœ ืจืขืชืš ืฉืขืฉื™ืช:
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.

ืคืกื•ืง ื—ืณ ยท Verse 8

Hebrew:

ื•ึฐืขึทืชึผึธึžื” ืฉืึดืžึฐืขึดื™ึพื–ึนึคืืช ืขึฒื“ึดื™ื ึธื”ึ™ ื”ึทื™ึผื•ึนืฉืึถึฃื‘ึถืช ืœึธื‘ึถึ”ื˜ึทื— ื”ึธืึนึฝืžึฐืจึธื”ึ™ ื‘ึผึดืœึฐื‘ึธื‘ึธึ”ื”ึผ ืึฒื ึดึ–ื™ ื•ึฐืึทืคึฐืกึดึฃื™ ืขึ‘ื•ึนื“ ืœึนึคื ืึตืฉืึตื‘ึ™ ืึทืœึฐืžึธื ึธึ”ื” ื•ึฐืœึนึฅื ืึตื“ึทึ–ืข ๏ฟฝ๏ฟฝืึฐื›ึฝื•ึนืœืƒ

English:

And now hear this, O pampered oneโ€”Who dwell in security,Who think to yourself,โ€œI am, and there is none but me;I shall not become a widowOr know loss of childrenโ€โ€”

The pampered one (adinah) dwells secure, boasting 'ani ve'afsi od' โ€” 'I am, and there is none but me' โ€” arrogating to herself the very language God uses of His own uniqueness in chapter 45. Rashi glosses the phrase as 'there is none outside of me,' and Metzudat David decodes her twin boasts: she will never be a widow, meaning her king will not be slain, nor bereaved of children, meaning her people will not go into exile.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืขื“ื™ื ื”. ืช"ื™ ืคื ืงืชื: ื•ืืคืกื™ ืขื•ื“. ื•ืืคืก ืžืื•ืชื™ ื›ืžื• ืื™ืŸ ื–ื•ืœืชื™:
delicate one Heb. ืขึฒื“ึดื™ื ึธื”. Jonathan renders: ืžึฐืคึทื ึผึถืงึฐืชึผึธื, delicate. and there is none besides me Heb. ื•ึฐืึทืคึฐืกึดื™. And there is none outside of me. Like ืึตื™ืŸ ื–ื•ึผืœึธืชึดื™.

ืคืกื•ืง ื˜ืณ ยท Verse 9

Hebrew:

ื•ึฐืชึธื‘ึนึฉืื ึธื”ึฉ ืœึผึธึจืšึฐ ืฉืึฐืชึผึตื™ึพืึตึฅืœึผึถื” ืจึถึ›ื’ึทืข ื‘ึผึฐื™ึฅื•ึนื ืึถื—ึธึ–ื“ ืฉืึฐื›ึฃื•ึนืœ ื•ึฐืึทืœึฐืžึนึ‘ืŸ ื›ึผึฐืชึปืžึผึธืึ™ ื‘ึผึธึฃืื•ึผ ืขึธืœึทึ”ื™ึดืšึฐ ื‘ึผึฐืจึนึฃื‘ ื›ึผึฐืฉืึธืคึทึ”ื™ึดืšึฐ ื‘ึผึฐืขื‡ืฆึฐืžึทึฅืช ื—ึฒื‘ึธืจึทึ–ื™ึดืšึฐ ืžึฐืึนึฝื“ืƒ

English:

These two things shall come upon you,Suddenly, in one day:Loss of children and widowhoodShall come upon you in full measure,Despite your many enchantmentsAnd all your countless spells.

The two things Babylon denied โ€” bereavement and widowhood โ€” will strike together, 'in a moment, in one day,' despite all her sorceries. Radak anchors this in history: on that very night Belshazzar the king was slain and the Medes and Persians took the city, as recorded in Sefer Daniel; Rashi explains 'in their full measure' โ€” both decrees arrive complete, and identifies 'chavarayich' as a term for sorcery, as in Devarim 18.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืฉืชื™ ืืœื”. ืฉืืžืจืช ืฉืœื ืชืฉื‘ื™ ืืœืžื ื” ื•ืœื ืชื“ืขื™ ืฉื›ื•ืœ ืชื‘ืื ื” ืœืš ืคืชืื•ื: ืฉื›ื•ืœ. ืžื™ื•ืฉื‘ื™ืš: ื•ืืœืžื•ืŸ. ืžืžืœื›ืš ื›ืœ ืงื‘ื•ืจืช ื‘ื ื™ื ื•ื’ืœื•ืช ื‘ื ื™ ื”ืืจืฅ ืงืจื•ื™ ืฉื›ื•ืœ: ื›ืชื•ืžื. ื›ื•ืœื ืฉืœืžื™' ื‘ื’ื–ืจืช' ื”ืฉื›ื•ืœ ื•ื”ืืœืžื ื•': ื—ื‘ืจื™ืš. ืœืฉื•ืŸ ื›ืฉืคื™ื ื›ืžื• ื•ื—ื•ื‘ืจ ื—ื‘ืจ (ื“ื‘ืจื™ื ื™ื—):
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. ื—ึฒื‘ึธืจึทื™ึดืšึฐ. An expression of sorcery. Comp. (Deut. 18:11) "And a charmer (ื•ึฐื—ึนื‘ึตืจ ื—ึธื‘ึถืจ)."

ืคืกื•ืง ื™ืณ ยท Verse 10

Hebrew:

ื•ึทืชึผึดื‘ึฐื˜ึฐื—ึดึฃื™ ื‘ึฐืจึธืขึธืชึตึ—ืšึฐ ืึธืžึทืจึฐืชึผึฐึ™ ืึตึฃื™ืŸ ืจึนืึธึ”ื ึดื™ ื—ื‡ื›ึฐืžึธืชึตึฅืšึฐ ื•ึฐื“ึทืขึฐืชึผึตึ–ืšึฐ ื”ึดึฃื™ื ืฉืื•ึนื‘ึฐื‘ึธึ‘ืชึถืšึฐ ื•ึทืชึผึนืืžึฐืจึดึฃื™ ื‘ึฐืœึดื‘ึผึตึ”ืšึฐ ืึฒื ึดึ–ื™ ื•ึฐืึทืคึฐืกึดึฅื™ ืขึฝื•ึนื“ืƒ

English:

You were secure in your wickedness;You thought, โ€œNo one can see me.โ€It was your skill and your scienceThat led you astray.And you thought to yourself,โ€œI am, and there is none but me.โ€

Babylon trusted in her wickedness, saying 'no one sees me' โ€” but Radak explains that sorcery is performed in secrecy, and though she acted in the dark, God saw all along. Her celebrated wisdom and knowledge, which Radak identifies as external wisdoms that turned her from God, are what led her astray, and she repeats the blasphemous boast 'I am, and there is none but me.'
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื—ื›ืžืชืš ื•ื“ืขืชืš. ื—ื›ืžืชืš ื•ืจื•ืข ืœื‘ื‘ืš ื”ื™ื ืฉื•ื‘ื‘ืชืš ื”ืคื›ื• ืœื‘ืš ืœื”ื™ื•ืช ืฉื•ื‘ื‘ื” ืื™ื ื•ื•ื™ื™ื–"ื ื‘ืœืข"ื– ืฉื‘ื‘ืš ืžื“ืจืš ืฉืืจ ื”ื‘ืจื™ื•ืช:
your wisdom and your knowledge Your wisdom and the evil of your heart that perverted you. They turned your heart to be perverted, envesede in O.F. It perverted you from the way of other people (other daughters [mss. and K'li Paz]).

ืคืกื•ืง ื™ืดื ยท Verse 11

Hebrew:

ื•ึผื‘ึธึงื ืขึธืœึทึฃื™ึดืšึฐ ืจึธืขึธึ—ื” ืœึนึคื ืชึตึฝื“ึฐืขึดื™ึ™ ืฉืึทื—ึฐืจึธึ”ื”ึผ ื•ึฐืชึดืคึผึนึคืœ ืขึธืœึทึ™ื™ึดืšึฐึ™ ื”ึนื•ึธึ”ื” ืœึนึฅื ืชื•ึผื›ึฐืœึดึ–ื™ ื›ึผึทืคึผึฐืจึธึ‘ื”ึผ ื•ึฐืชึธื‘ึนึจื ืขึธืœึทึงื™ึดืšึฐ ืคึผึดืชึฐืึนึ›ื ืฉืึนืึธึ–ื” ืœึนึฅื ืชึตื“ึธึฝืขึดื™ืƒ

English:

Evil is coming upon youThat you will not know how to charm away;bcharm away Meaning of Heb. uncertain. Emendation yields โ€œbribe.โ€ Disaster is falling upon youThat you will not be able to appease;Coming upon you suddenlyIs ruin of which you know nothing.

Three waves of judgment: an evil she cannot charm away, a disaster she cannot appease, and sudden ruin she never saw coming. Rashi, following Targum Yonatan, reads 'lo ted'i shachrah' as not knowing whom to entreat to escape it, and explains 'kappera' as wiping away and removing โ€” the root of all atonement language; Metzudat David adds that she will have no warning to guard herself before it arrives.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืœื ืชื“ืขื™ ืฉื—ืจื”. ืœื ืชื“ืขื™ืŸ ืœืžื‘ืขื™ ืขืœื” ืืช ืคื ื™ ืžื™ ืชืฉื—ืจื™ ืœืžืœื˜ืš ืžืžื ื”: ื›ืคืจื”. ืœืงื ื—ื” ื•ืœื”ืขื‘ื™ืจื” ื•ื–ื”ื• ื›ืœ ืœ' ื›ืคืจื” ื”ื•ื ืœ' ืงื™ื ื•ื— ื•ืกื™ืœื•ืง:
you shall not know how to remove it by prayer Heb. ืœึนึนื ืชึตื“ึฐืขึดื™ ืฉืึทื—ึฐืจึธื”ึผ. You shall not know to pray about it (Jonathan). Whom will you beseech to extricate you therefrom? to rid yourself of it Heb. ื›ึผึทืคึผึฐืจึธื”ึผ, to wipe it away and to remove it, and this is every expression of atonement (ื›ึผึทืคึผึธืจึธื”). It is an expression of wiping and taking away.

ืคืกื•ืง ื™ืดื‘ ยท Verse 12

Hebrew:

ืขึดืžึฐื“ึดื™ึพื ึธึคื ื‘ึทื—ึฒื‘ึธืจึทึ™ื™ึดืšึฐึ™ ื•ึผื‘ึฐืจึนึฃื‘ ื›ึผึฐืฉืึธืคึทึ”ื™ึดืšึฐ ื‘ึผึทืึฒืฉืึถึฅืจ ื™ึธื’ึทึ–ืขึทืชึผึฐ ืžึดื ึผึฐืขื•ึผืจึธึ‘ื™ึดืšึฐ ืื•ึผืœึทึ›ื™ ืชึผื•ึผื›ึฐืœึดึฅื™ ื”ื•ึนืขึดึ–ื™ืœ ืื•ึผืœึทึฅื™ ืชึผึทืขึฒืจึฝื•ึนืฆึดื™ืƒ

English:

Stand up, with your spells and your many enchantmentsOn which you labored since youth!Perhaps youโ€™ll be able to profit,Perhaps you will find strength.cwill find strength Taking สปaraแนฃ as a variant of สปaแนฃar; cf. 2 Chron. 20.37.

A sarcastic challenge: stand up now with the spells and enchantments you have labored over since your youth โ€” perhaps they will avail you, perhaps you will find strength. Metzudat David and Radak both note that this is spoken in mockery and derision (derech la'ag): the prophet dares Babylon to deploy her lifelong occult expertise against a decree it cannot touch.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืขืžื“ื™ ื ื. ื”ืชื—ื–ืงื™ ื ื: ืื•ืœื™ ืชืขืจื•ืฆื™. ืžืื™ื ืชื›ืœื™ืŸ ืœืžื™ืชืงืฃ:
Stand now Strengthen yourself now. perhaps you will gain strength Heb. ืชึผึทืขึฒืจื•ึนืฆึดื™. Jonathan renders: Perhaps you will be able to become strong.

ืคืกื•ืง ื™ืดื’ ยท Verse 13

Hebrew:

ื ึดืœึฐืึตึ–ื™ืช ื‘ึผึฐืจึนึฃื‘ ืขึฒืฆึธืชึธึ‘ื™ึดืšึฐ ื™ึทืขึทืžึฐื“ื•ึผึพื ึธึจื ื•ึฐื™ื•ึนืฉืึดื™ืขึปึœืšึฐ (ื”ื‘ืจื•) [ื”ึนื‘ึฐืจึตึฃื™] ืฉืึธืžึทึ—ื™ึดื ื”ึทื—ึนื–ึดื™ืึ™ ื‘ึผึทื›ึผึฃื•ึนื›ึธื‘ึดึ”ื™ื ืžึฝื•ึนื“ึดืขึดื™ืึ™ ืœึถื—ึณื“ึธืฉืึดึ”ื™ื ืžึตืึฒืฉืึถึฅืจ ื™ึธื‘ึนึ–ืื•ึผ ืขึธืœึธึฝื™ึดืšึฐืƒ

English:

You are helpless, despite all your art.Let them stand up and help you now,The scannersdscanners Meaning of Heb. uncertain. of heaven, the star-gazers,Who announce, month by month,Whatever will come upon you.

Wearied by her many counselors, Babylon is told to let her astrologers โ€” the 'scanners of heaven' (hovrei shamayim) who gaze at the stars and announce month by month what is coming โ€” stand up and save her. Rashi notes the telling word 'me'asher,' of what will come: at each new moon they glimpse only fragments of the future, never the whole, like chirping birds who do not understand their own sounds; Radak presses the point โ€” if they truly knew, why did they not warn her of this disaster in time?
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ื•ื‘ืจื™ ืฉืžื™ื. ื™"ืช ื›ืžื• ืฆื•ืคื™ ืฉืžื™ื ื“ืžืกื›ืŸ ืœืžื–ืœืช ืฉืžื™ื ื“ื™ืžื”ื• ืœื‘ืจื” ื›ื—ืžื” (ืฉื™ืจ ื”ืฉื™ืจื™ื ื•ืณ:ื™ืณ) ื•ืœื‘ืจื•ืจ ืžืœืœื• (ืื™ื•ื‘ ืœื’) ื•ื›ืŸ ื—ื‘ืจื• ืžื ื—ื ืขืžื”ื ืžื‘ืจืจื™ ื”ืœื™ื›ืช ื”ืžื–ืœื•ืช ื•ื›ื” ืคืชืจื•ื ื• ื™ืขืŸ ืืฉืจ ืœื ื™ื•ื›ืœื•ืŸ ื”ืงื•ืกืžื™ื ืœืขืžื•ื“ ืขืœ ื“ืขืช ืจื’ืขื™ ื”ื™ื•ื ื•ืœื™ืœื” ืขื“ ื‘ืจื•ืจ ืœื”ื ื”ืฉืžื™ื ืœื˜ื•ื”ืจ ื•ื’ื ืžื™ื›ื” ืืžืจ ื‘ื ื‘ื•ืื” (ืžื™ื›ื” ื’) ื—ืฉื›ื ืœื”ื ืžืงืกื•ื ืœื™ืžื“ ื›ื™ ื‘ื™ื•ื ืžื—ืฉืš ื™ื—ืชืžื• ื”ื›ื•ื›ื‘ื™ื ื•ืœื ื™ื•ื›ืœื• ืœืงืกื•ื: ืžื•ื“ื™ืขื™ื ืœื—ื“ืฉื™ื ืžืืฉืจ ื™ื‘ืื• ืขืœื™ืš. ื›ื™ ื‘ื”ืชื—ื“ืฉ ื”ืœื‘ื ื” ืจื•ืื™ื ื‘ืฉืขืช ืžื•ืœื“ืชื” ืžืงืฆืช ืžืžื” ืฉืขืชื™ื“ ืœื‘ื ื•ืื™ืŸ ื™ื•ื“ืขื™ืŸ ื›ืœ ื”ื‘ื™ืจื•ืจ ืœื›ืš ื ืืžืจ ืžืืฉืจ ื•ื›ืŸ ื”ื•ื ืื•ืžืจ ื‘ืžืงื•ื ืื—ืจ (ืœืขื™ืœ ื—) ื”ืžืฆืคืฆืคื™ื ื•ื”ืžื”ื’ื™ื ื›ืขื•ืคื•ืช ื”ืœืœื• ืฉืžืฆืคืฆืคื™ืŸ ื•ืžื”ื’ื™' ื•ืื™ืŸ ื™ื•ื“ืขื™ื ืขืœ ืžื”:
astrologers Heb. ื”ึนื‘ึฐืจึตื™ ืฉืึธืžึทื™ึดื. Jonathan renders it like 'the gazers of the heavens,' who gaze at the constellations of the heavens. He compares it to (Song 6:10) "Clear (ื‘ึผึธืจึธื”) as the sun," and to (Job 33: 3) "Spoke a clear (ื‘ึผึธืจื•ึผืจ) word." And so did Menahem associate it with them (Machbereth Menahem p. 47f.); those who clarify the orbit of the constellations, and he interpreted it thus because the diviners are unable to determine the seconds of the day and the night until the heaven is perfectly clear to them. Micah, too, said in prophecy (3:6), "It has become too dark for you to divine." This teaches us that on a dark day the stars are sealed, and they cannot divine (ibid. p. 13). the monthly prognosticators of what will come upon you For when the moon is in its first phase [lit. renewed], they see at the time of its 'birth' part of what is destined to come, but they do not know it clearly. Therefore, it is stated, "of what." Similarly, he says elsewhere (supra 8:19): "who chirp and mutter," like these birds who chirp and mutter and do not know why.

ืคืกื•ืง ื™ืดื“ ยท Verse 14

Hebrew:

ื”ึดื ึผึตึจื” ื”ึธื™ึคื•ึผ ื›ึฐืงึทืฉืึ™ ืึตึฃืฉื ืฉื‚ึฐืจึธืคึธึ”ืชึทื ืœึนืึพื™ึทืฆึผึดึฅื™ืœื•ึผ ืึถืชึพื ึทืคึฐืฉืึธึ–ื ืžึดื™ึผึทึฃื“ ืœึถื”ึธื‘ึธึ‘ื” ืึตื™ืŸึพื’ึผึทื—ึถึฃืœึถืช ืœึทื—ึฐืžึธึ”ื ืึ–ื•ึผืจ ืœึธืฉืึถึฅื‘ึถืช ื ึถื’ึฐื“ึผึฝื•ึนืƒ

English:

See, they are become like straw,Fire consumes them;They cannot save themselvesFrom the power of the flame;This is no coal for warming oneself,No fire to sit by!

The stargazers prove to be straw consumed by fire, unable to save even themselves from the flame. Radak develops the image: unlike burning wood, which at least leaves useful coals, burnt straw leaves nothing โ€” no coal to warm oneself by, no fire to sit beside โ€” so the wise men, when the calamity came, helped neither themselves nor others; Rashi likewise reads 'no coal' as meaning they will have no remnant at all.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ื ื” ื”ื™ื•. ื—ื•ื–ื™ืš ื›ืงืฉ: ืื™ืŸ ื’ื—ืœืช ืœื—ืžื. ืื™ืŸ ืฉืืจื™ืช ืœื”ื ื›ืงืฉ ื”ื–ื• ืฉืื™ืŸ ื‘ื“ืœื™ืงืชื• ื’ื—ืœื™ื ืœื”ืชื—ืžื ืœืื•ืจื:
Behold they were Your stargazers were like stubble. there is no coal by which to warm oneself They have no remnant, like stubble, the fire of which does not leave over coals by whose fire one can warm himself.

ืคืกื•ืง ื˜ืดื• ยท Verse 15

Hebrew:

ื›ึผึตึฅืŸ ื”ึธื™ื•ึผึพืœึธึ–ืšึฐ ืึฒืฉืึถึฃืจ ื™ึธื’ึธึ‘ืขึทืชึผึฐ ืกึนื—ึฒืจึทึฃื™ึดืšึฐ ืžึดื ึผึฐืขื•ึผืจึทึ—ื™ึดืšึฐ ืึดึคื™ืฉื ืœึฐืขึถื‘ึฐืจื•ึนึ™ ืชึผึธืขึ”ื•ึผ ืึตึ–ื™ืŸ ืžื•ึนืฉืึดื™ืขึตึฝืšึฐืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

This is what they have profited youโ€”The traders you dealt with since youthโ€”They have all wandered off on separate paths,There is none to save you.

The chapter closes in total abandonment: the traders and wise men Babylon dealt with since her youth scatter, each wandering off his own way, and 'there is none to save you.' Radak pictures the merchants who had traded in the land for years fleeing the city in terror, wandering confused like men lost on a road; Rashi explains 'each to his side' โ€” each one heading off in whatever direction he faced. The mistress of kingdoms ends the chapter utterly alone, clearing the stage for Israel's release.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืื™ืฉ ืœืขื‘ืจื• ืชืขื•. ืื™ืฉ ืœื“ืจื›ื• ืืœ ืขื‘ืจ ืคื ื™ื•:
each one strayed to his side each one to his way, to the side of his face [i.e., each one wandered away in the direction he was facing].

โ† Isaiah 46 | Isaiah 48 โ†’

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