Isaiah 47 of 66
Isaiah 47
Babylon is addressed as a queen who will be stripped of her throne and forced to grind at the mill — a funeral dirge for an empire not yet fallen.
Summary
Chapter 47 is a taunt-song — a qinah, a funeral lament — addressed to Babylon as a personified woman. The prophetic tradition of lamenting over cities as women (see Lamentations on Jerusalem, Ezekiel on Tyre) here turns against Babylon. She is called virgin daughter of Babylon, daughter of the Chaldeans; her virginity and her pride are both about to end. She is told to sit in the dust, to get down from her throne, to grind meal, to uncover her legs and wade through streams — the images of abasement are precise and humiliating. She trusted in her wickedness, the prophet says, and said I am, and there is no one besides me. This is exactly the language God uses of himself in chapter 45 — I am, and there is no other — and its appearance in the mouth of Babylon is the theological core of the satire. The city that claimed divinity is the city that will be abased.
The chapter's particular focus is on Babylon's wisdom tradition — her astrologers, her star-gazers, her monthly prognosticators who told her what would happen. None of them can save her. The fire will burn them; they cannot deliver themselves. This is pointed: Babylon was famous in the ancient world for its astronomical knowledge and divination, and the prophet is not dismissing these practices as ineffective but as utterly unable to help when the God of Israel has decreed destruction. The contrast with Second Isaiah's God — who declares the end from the beginning and fulfils his word through Cyrus — is deliberate. The question is which knowledge is real: the accumulated wisdom of astrologers, or the word of the Holy One of Israel.
All 66 chapters — click to jump
- Isaiah 1Isaiah opens not with a narrative but with a lawsuit.
- Isaiah 2Chapter 2 holds two visions in sharp juxtaposition.
- Isaiah 3Chapter 3 is an oracle of social disintegration.
- Isaiah 4Chapter 4 is brief — six verses — but pivotal, forming the hinge between the harsh social critique of chapter 3 and the allegory of chapter 5.
- Isaiah 5Chapter 5 contains one of the most famous literary set-pieces in the Hebrew Bible: the song of the vineyard.
- Isaiah 6Chapter 6 is the theological centre of the entire book — the call narrative that is placed not at the beginning but after five chapters of oracles, as if to say: you now know what the prophet was commissioned to do; here is how the commission came.
- Isaiah 7Chapter 7 opens in the middle of the Syro-Ephraimite crisis of 735-732 BCE.
- Isaiah 8Chapter 8 continues the Syro-Ephraimite crisis with a second sign: Isaiah is instructed to write a name on a large tablet — Maher-shalal-hash-baz (the spoil hastens, the prey hurries) — with reliable witnesses present to certify the date.
- Isaiah 9Chapter 9 is the lyric peak of the first nine chapters and contains one of the most quoted oracles in the entire prophetic literature.
- Isaiah 10Chapter 10 is a sustained reflection on the theological problem of using a pagan empire as an instrument of divine judgment.
- Isaiah 11Chapter 11 is the lyric summit of the first section of Isaiah and one of the most beautiful texts in the Hebrew Bible.
- Isaiah 12Chapter 12 is the shortest chapter in the first twelve, and functions as the doxological close of the first great movement of the book — the oracles of judgment and promise concerning Judah and Jerusalem.
- Isaiah 13Chapter 13 opens the great series of oracles against the nations that spans chapters 13-23, and it begins with the largest target: Babylon.
- Isaiah 14Chapter 14 opens with the promise that drives the preceding chapter: the Lord will have compassion on Jacob and will again choose Israel; they will be settled in their own land, and foreigners will join them.
- Isaiah 15Chapter 15 is the first of a two-part oracle against Moab (chapters 15-16), Israel's neighbour to the east, across the Dead Sea.
- Isaiah 16Chapter 16 continues the Moab oracle and develops it in a direction that is unusual in the international oracles: an invitation.
- Isaiah 17Chapter 17 opens with the oracle against Damascus (Syria) that has been impending since the Syro-Ephraimite crisis of chapters 7-8.
- Isaiah 18Chapter 18 is one of the shorter and more cryptic of the national oracles, directed against 'the land of whirring wings' beyond the rivers of Cush — commonly identified as Ethiopia or the Sudanese kingdom of Cush, which in the late 8th century BCE was the ruling dynasty of Egypt (the 25th dynasty, known as the Cushite or Ethiopian pharaohs).
- Isaiah 19Chapter 19 is the richest and most theologically unexpected of the national oracles.
- Isaiah 20Chapter 20 is one of the most unusual in the prophetic literature: a sign-act, a piece of embodied prophecy in which the prophet himself becomes the message.
- Isaiah 21Chapter 21 contains three oracles, the first and most famous of which is the 'burden of the wilderness of the sea' — a title that commentators have associated with Babylon's swampy Chaldean environment.
- Isaiah 22Chapter 22 turns from foreign nations to Jerusalem itself — the 'valley of vision,' a name that evokes the city as the place where prophetic vision is received.
- Isaiah 23Chapter 23 is the last of the oracles against foreign nations that fill chapters 13–23.
- Isaiah 24Chapters 24–27 — sometimes called the Isaiah Apocalypse — represent a major shift in the book.
- Isaiah 25Chapter 25 is one of the lyric peaks of the Isaiah Apocalypse.
- Isaiah 26Chapter 26 is a sustained hymn of trust placed in the mouth of the redeemed community — a song to be sung in the land of Judah on the day of final vindication.
- Isaiah 27The final chapter of the Isaiah Apocalypse opens with a mythological image: on that day the Lord will punish Leviathan the fleeing serpent, Leviathan the twisting serpent, and he will kill the dragon that is in the sea.
- Isaiah 28Chapter 28 opens the sequence of six woe-oracles (chapters 28–33) addressed to the political and religious leadership of Judah and to the northern kingdom.
- Isaiah 29The name Ariel — meaning hearth of God, and used here for Jerusalem — gives the oracle its uncanny mood.
- Isaiah 30The dominant political crisis behind Isaiah 30–31 is the anti-Assyrian coalition that Judah considered joining in the late 8th century, one that sought Egyptian military support against Sennacherib.
- Isaiah 31Chapter 31 is the companion piece to chapter 30, completing the woe against the Egypt-alliance.
- Isaiah 32Chapter 32 offers a brief vision of what governance looks like when it works.
- Isaiah 33The sixth and final woe in the cycle (chapters 28–33) is addressed to a generic destroyer and treacherous dealer who has not yet been destroyed or betrayed himself — a likely reference to the Assyrian threat rather than a specifically named enemy.
- Isaiah 34Chapter 34 is among the most violent in the prophetic canon — a sustained vision of divine warfare against all nations, focusing on Edom as the representative enemy.
- Isaiah 35Chapter 35 is one of the most lyrical chapters in the entire prophetic corpus and the most concentrated expression of restoration hope in First Isaiah.
- Isaiah 36Chapters 36–39 are the historical narrative heart of First Isaiah, and chapter 36 is among the most dramatic single chapters in the prophetic books.
- Isaiah 37Chapter 37 is the resolution of the Sennacherib crisis and one of the most theologically compressed chapters in the Hebrew Bible.
- Isaiah 38Chapter 38 relates an episode that, in the chronology of 2 Kings 20, precedes the Sennacherib crisis but is placed here as a narrative coda.
- Isaiah 39Chapter 39 is the hinge of the entire book — the narrative bridge between First Isaiah (chapters 1–39) and Second Isaiah (chapters 40–55).
- Isaiah 40Chapter 40 is the opening of Second Isaiah and one of the most celebrated chapters in all of scripture.
- Isaiah 41Chapter 41 opens with a dramatic courtroom scene: the nations are summoned to present their case and renew their strength.
- Isaiah 42Chapter 42 opens with the First Servant Song (verses 1–9), one of the most influential passages in the prophetic books.
- Isaiah 43Chapter 43 is one of the most sustained expressions of divine covenant love in the entire prophetic corpus.
- Isaiah 44Chapter 44 develops two contrasting arguments that run through Second Isaiah: the power of the God who gives his spirit freely to his people, and the comprehensive absurdity of idolatry.
- Isaiah 45Chapter 45 is the theological summit of Second Isaiah.
- Isaiah 46Chapter 46 opens with a vivid satirical image: Bel and Nebo, the chief gods of Babylon, are loaded onto beasts for transport as Cyrus's armies approach.
- Isaiah 47Chapter 47 is a taunt-song against Babylon, one of the most sustained pieces of prophetic satire in Second Isaiah.
- Isaiah 48Chapter 48 closes the first major sub-section of Second Isaiah with a complex argument about Israel's history and the grounds of the coming redemption.
- Isaiah 49Chapter 49 opens the second great Servant Song.
- Isaiah 50Chapter 50 opens with a brief argument about the exile — it was not God who divorced Israel or sold her for debt, but Israel's own iniquities that separated them.
- Isaiah 51Chapter 51 is an extended call to trust addressed to a community that has forgotten its own founding story.
- Isaiah 52Chapter 52 opens in the register of triumphant proclamation: awake, awake, put on your strength, O Zion; put on your beautiful garments, O Jerusalem.
- Isaiah 53Chapter 53 is the centre of the Servant Songs and one of the most consequential single chapters in any religious literature.
- Isaiah 54Chapter 54 follows immediately upon the death and vindication of the Servant with a burst of lyric joy addressed to Zion as a woman who had been barren and forsaken.
- Isaiah 55Chapter 55 is the climax and conclusion of Second Isaiah, and among the most celebrated chapters in the entire prophetic literature.
- Isaiah 56Chapter 56 opens Third Isaiah (chapters 56-66) and immediately signals a new situation and a new set of questions.
- Isaiah 57Chapter 57 divides sharply between judgement on idolaters and comfort for the lowly.
- Isaiah 58Chapter 58 is one of the sharpest ethical chapters in Third Isaiah, addressing a community that is performing the correct religious acts — fasting, prayer, sabbath observance — but whose daily life contradicts them.
- Isaiah 59Chapter 59 is a sustained lament over the state of the post-exilic community, structured as accusation, confession, and divine response.
- Isaiah 60Chapter 60 is the great vision of restored Zion as the light of the world, the fullest positive statement of Third Isaiah's eschatological hope.
- Isaiah 61Chapter 61 opens with one of the most familiar sentences in the prophetic tradition: the spirit of the Lord God is upon me, because the Lord has anointed me to bring good news to the poor; he has sent me to bind up the broken-hearted, to proclaim liberty to the captives and the opening of the prison to those who are bound; to proclaim the year of the Lord's favour, and the day of vengeance of our God.
- Isaiah 62Chapter 62 is a sustained intercession on behalf of Zion, spoken by either the prophet or God himself (the text is deliberately ambiguous), committing to continual prayer until Zion's restoration is complete.
- Isaiah 63Chapter 63 opens with one of the most startling images in the prophetic tradition: a figure approaches from Edom, robed in splendour, striding in the greatness of his strength.
- Isaiah 64Chapter 64 continues the prayer of lament that began in chapter 63, and the prayer reaches its emotional climax.
- Isaiah 65Chapter 65 is God's answer to the long prayer of chapters 63-64 — and the answer is more complex and more comforting than simple restoration.
- Isaiah 66Chapter 66 is the final chapter of the book of Isaiah and one of the most complex closings in the prophetic tradition.