Isaiah 13 · The Lantern

The birthun of Babiloyne, which birthun Ysaie, the sone of Amos, siy.

Reise ye a signe on a myisti hil, and enhaunse ye vois; reise ye the hond, and duykis entre bi the yatis.

(Verse 2.) On the dark mountain, raise a sign, lift up your voice, raise your hand. The dark mountain, also called the mountain of darkness, which in Hebrew is called Nesphe, represents Babylon because of its pride.

By a mountain is designated the apostate angel, as is said to preachers concerning the ancient enemy under the character of the king of Babylon, Lift ye up a banner upon the gloomy mountain. For holy preachers lift up a banner above the gloomy mountain, when they exalt the virtue of the cross against the pride of Satan, which is frequently concealed under the mist of hypocrisy.

Concerning the first of these, he does two things. First, he sets out the calling together; and he calls them together to attack and besiege: lift up a sign, that is, a banner, upon the mountain, of Babylon, dark, because of the smoke from the fire, when it had been burned.

Y haue comaundid to myn halewid men, and Y clepid my stronge men in my wraththe, that maken ful out ioie in my glorie.

The vois of multitude in hillis, as of many puplis; the vois of sown of kyngis, of hethene men gaderit togidere. The Lord of oostis comaundide to the chyualry of batel,

to men comynge fro a fer lond. The Lord cometh fro the hiynesse of heuene, and the vessels of his strong veniaunce, that he distrie al the lond.

Yelle ye, for the dai of the Lord is niy; as wastyng it schal come of the Lord.

For this thing alle hondis schulen be vnmyyti, and eche herte of man schal faile,

and schal be al to-brokun. Gnawyngis and sorewis schulen holde Babiloyns; thei schulen haue sorewe, as they that trauelen of child. Ech man schal wondre at his neiybore; her cheris schulen be brent faces.

Lo! the dai of the Lord schal come, cruel, and ful of indignacioun, and of wraththe, and of woodnesse; to sette the lond into wildirnesse, and to al to-breke the synneris therof fro that lond.

Concerning that day, hear the prophets, saying, "The day of the Lord is incurable, full of anger and wrath." For there will be none to stand by, none to rescue, nowhere the face of Christ, so mild and calm.

(Verse 9.) Behold, the day of the Lord comes, cruel and full of indignation, wrath and fury, to make the earth a desolation, and to destroy its sinners. He calls it a cruel day, not because of its own merit, but because of the people. For he is not cruel who kills the cruel, but because he appears cruel to those who suffer.

Behold, the day. Here he describes the punishment of the afflicted. And concerning this, he sets out three things: first, the magnitude of the punishment: full of indignation, as to the removal of mercy; and of wrath, as to the delight of punishment; according to the Philosopher: the angry are saddened, but rejoice in punishing; and fury, as to impetuous vengeance, for fury is…

For whi the sterris of heuene and the schynyng of tho schulen not sprede abrood her liyt; the sunne is maade derk in his risyng, and the moone schal not schine in hir liyt.

And Y schal visite on the yuels of the world, and Y schal visite ayens wickid men the wickidnesse of hem; and Y schal make the pride of vnfeithful men for to reste, and Y schal make low the boost of stronge men.

You have opened "the eyes of our hearts" so that we realize you alone are "highest among the highest, and ever remain holy among the holy." "You humble the pride of the arrogant, overrule the plans of the nations, raise up the humble and humble the haughty.

(Verse 11) And I will visit the evils of the world, and against the wickedness of their iniquities. When God visits and strikes; He strikes in order to correct.

Second, he sets out equity, ordaining the punishment for the fault which they committed against themselves: I will visit, I will avenge, the evils of the world, that is, of Babylon, for it was in that monarchy, or because of the multitude of those assembling from all over; and, as to the fault which they also committed against their subjects, through the oppression of the wicke…

A man of ful age schal be preciousere than gold, and a man schal be preciousere than pure gold and schynyng.

(Verse 12) How you have fallen from heaven, Lucifer, son of the morning! You have been cast down to the earth, you who once laid low the nations! LXX: How you have fallen from heaven, Lucifer, son of the morning! You have been shattered on the earth, who once sent to all the nations.

That price is most precious. On account of this Isaiah says: "A man shall be more precious than gold, and a human being than pure gold of Ophir." This he says of Christ, who made us precious.

Third, he sets out the moderation of the punishment. And he sets out four things: first, the small number of defenders: more precious, that is, more rare: the word of God was precious (1 Sam 3:1), and a man, who can defend by power, yea a man, who can defend by counsel, the finest of gold, that is, red gold, which is the best, above: they that remain of the trees of his forest…

On this thing I schal disturble heuene, and the erthe schal be moued fro his place; for the indignacioun of the Lord of oostis, and for the dai of wraththe of his strong veniaunce.

And it schal be as a doo fleynge, and as a scheep, and noon schal be that schal gadere togidere; ech man schal turne to his puple, and alle bi hem silf schulen fle to her lond.

In this way the word [Scripture] clearly shows the few who will be saved in the day of the ruin of those who are evil. Therefore, one cannot expect that all those who are uncircumcised and all of the Jewish nation, without exception, will receive the promises of God.

(Verse 14) And it will be like a frightened doe, and like a sheep, and there will be no one to gather. It signifies the people of Babylon and the Chaldeans, who flee in fear from the invasion of the Medes and Persians, like a doe and a sheep fleeing from the roar of a lion and the howl of a wolf: they have no defender or ruler whose authority they can follow.

Third, as to the dispersion of those who flee, citizens and warriors as much as captives, a doe, a swift animal: deliver yourself as a doe from the hand (Prov 6:5); my flocks were scattered upon the face of the earth (Ezek 34:6).

Ech man that is foundun, schal be slayn; and ech man that cometh aboue, schal falle doun bi swerd.

The yonge children of them schulen be hurtlid doun bifore the iyen of them; her housis schulen be rauischid, and her wyues schulen be defoulid.

Lo! Y schal reise on them Medeis, that seken not siluer, nethir wolen gold;

but thei shulen sle litle children bi arowis, and thei schulen not haue merci on wombis yyuynge mylk, and the iye of them schal not spare on sones.

And Babiloyne, thilke gloriouse citee in rewmes, noble in the pride of Caldeis, schal be destried, as God destried Sodom and Gomore.

It shall not be enhabitid til in to the ende, and it schal not be foundid til to generacioun and generacioun; a man of Arabie schal not sette tentis there, and scheepherdis schulen not reste there.

But wielde beestis schulen reste there, and the housis of hem schulen be fillid with dragouns; and ostrichis schulen dwelle there, and heeri beestis schulen skippe there.

Wherefore I entreat, let us kill the serpent, let us shut up the wild beasts, let us stifle them, let us slay them, and these wicked thoughts let us give over to the sword of the Spirit, lest the prophet threaten us also with such things as he threatened Judea, that "The wild asses shall dance there, and porcupines, and serpents." For there are, there are even men worse than wi…

(Verse 21, 22.) The seed of the wicked, prepare your sons for the slaughter of the sins of their fathers: they will not rise nor inherit the land, nor fill the face of the cities of the world. And I will rise up against them, says the Lord of hosts: and I will destroy the name and remnants of Babylon, and its seed, and its offspring, says the Lord of hosts.

As to the inhabitation of beasts and the dead: but wild beasts shall rest there, who love solitude. Dragons, who, according to some, are large winged serpents, according to others, are large fish with wet scales, and according to others, are cubit long serpents that eat other serpents and, because of this, poison with the breath of their mouths.

And bitouris schulen answere there in the housis therof, and fliynge serpentis in the templis of lust.

Isaiah13