(6) Howl ye; for the day of the Lord is at hand.--The verse is an almost verbal reproduction of Joel 1:15. On the "day of Jehovah," see Note on Isaiah 2:12.
As a destruction from the Almighty.--The Hebrew shodmish-Shaddai comes with the emphasis of assonance, possibly coupled with that of etymology, the Hebrew Shaddai being derived by many scholars from the verb Shadad =to destroy. On this assumption, "destruction from the destroyer" would be a fair equivalent. The name, occurring frequently in the earlier books of the Old Testament (twenty-three times in Job and eight in the Pentateuch), was characteristic of the pre-Mosaic creed of Israel (Exodus 6:3), and occurs but seldom in the prophets: here, and in Joel 1:15; Ezekiel 1:24; Ezekiel 10:5.
Verse 6. - Howl ye; for the day of the Lord is at hand (comp. Joel 1:15); literally, the expression used in both passages is a day of Jehovah. The idiom would not, however, allow the use of the article, so that the phrase is ambiguous. "The day of Jehovah" is properly "that crisis in the history of the world when Jehovah will interpose to rectify the evils of the present, bringing joy and glory to the humble believer, and misery and shame to the proud and disobedient" (Cheyne). But any great occasion when God passes judgment on a nation is called in Scripture "a day of the Lord." "a coming of Christ." And so here the day of the judgment upon Babylon seems to be intended. It shall come as a destruction from the Almighty. Isaiah is thought to quote from Joel (Joel 1:15) here; but perhaps both prophets quoted from an earlier author. Shaddai (equivalent to "Almighty') is an ancient name of God, most rarely used by the prophetical writers (only here, and in Ezekiel 1:24; Ezekiel 10:5; Joel 1:15), and never elsewhere by either Isaiah or Joel. It has generally been said to mean "the Strong One;" but recently the theory has found favor that it meant originally "the Sender of storms," from the Arabic sh'da - jecit, effudit. However this may be, the word is certainly used in the later times mainly to express God's power to visit and punish, and the present passage might perhaps be best translated, "It shall come as a destruction from the Destroyer (k'shod mish-Shaddai yabo)."
13:6-18 We have here the terrible desolation of Babylon by the Medes and Persians. Those who in the day of their peace were proud, and haughty, and terrible, are quite dispirited when trouble comes. Their faces shall be scorched with the flame. All comfort and hope shall fail. The stars of heaven shall not give their light, the sun shall be darkened. Such expressions are often employed by the prophets, to describe the convulsions of governments. God will visit them for their iniquity, particularly the sin of pride, which brings men low. There shall be a general scene of horror. Those who join themselves to Babylon, must expect to share her plagues, Re 18:4. All that men have, they would give for their lives, but no man's riches shall be the ransom of his life. Pause here and wonder that men should be thus cruel and inhuman, and see how corrupt the nature of man is become. And that little infants thus suffer, which shows that there is an original guilt, by which life is forfeited as soon as it is begun. The day of the Lord will, indeed, be terrible with wrath and fierce anger, far beyond all here stated. Nor will there be any place for the sinner to flee to, or attempt an escape. But few act as though they believed these things.
Howl ye, for the day of the Lord is at hand,.... These words are an address to the Babylonians, who instead of rejoicing and feasting, as Belshazzar and his nobles were the night that Babylon was taken, had reason to howl and lament; seeing the day that the Lord had fixed for their destruction was very near, and he was just about to come forth as a judge to take vengeance on them; for though it was about two hundred and fifty years from the time of this prophecy, to the taking of Babylon, yet it is represented as at hand, to show the certainty of it, both for the comfort of the Jewish captives, when they should be in it, and for the awakening of the sluggish inhabitants, who were secure, and thought themselves out of danger:
it shall come as a destruction from the Almighty: suddenly, swiftly, and irresistibly: there is a beautiful paronomasia in the Hebrew text, "ceshod mishaddai" (c); as destruction from the destroyer; from God, who is able to save, and to destroy; he is almighty and all sufficient, so some render the word; the hand of God was visible in it.
As a destruction from the Almighty.--The Hebrew shodmish-Shaddai comes with the emphasis of assonance, possibly coupled with that of etymology, the Hebrew Shaddai being derived by many scholars from the verb Shadad =to destroy. On this assumption, "destruction from the destroyer" would be a fair equivalent. The name, occurring frequently in the earlier books of the Old Testament (twenty-three times in Job and eight in the Pentateuch), was characteristic of the pre-Mosaic creed of Israel (Exodus 6:3), and occurs but seldom in the prophets: here, and in Joel 1:15; Ezekiel 1:24; Ezekiel 10:5.
it shall come as a destruction from the Almighty: suddenly, swiftly, and irresistibly: there is a beautiful paronomasia in the Hebrew text, "ceshod mishaddai" (c); as destruction from the destroyer; from God, who is able to save, and to destroy; he is almighty and all sufficient, so some render the word; the hand of God was visible in it.
(c) .