TRV
Translation
King James Version
Lift ye up a banner upon the high mountain, exalt the voice unto them, shake the hand, that they may go into the gates of the nobles.
Complete Jewish Bible
Hoist a banner on a high mountain, shout to [the invaders]; beckon them to enter the Nobles' Gate.
Berean Standard Bible
Raise a banner on a barren hilltop; call aloud to them. Wave your hand, that they may enter the gates of the nobles.
American Standard Version
Set ye up an ensign upon the bare mountain, lift up the voice unto them, wave the hand, that they may go into the gates of the nobles.
World English Bible Messianic
Set up a banner on the bare mountain! Lift up your voice to them! Wave your hand, that they may go into the gates of the nobles.
Geneva Bible (1599)
Lift vp a standard vpon the hie mountaine: lift vp the voyce vnto them: wagge the hand, that they may goe into the gates of the nobles.
Young's Literal Translation
`On a high mountain lift ye up an ensign, Raise the voice to them, wave the hand, And they go in to the openings of nobles.
In the KJVVerse 17,909 of 31,102
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Commentary on Isaiah 13 verses 1–5
1 ¶ The burden of Babylon, which Isaiah the son of Amoz did see.
2 Lift ye up a banner upon the high mountain, exalt the voice unto them, shake the hand, that they may go into the gates of the nobles.
3 I have commanded my sanctified ones, I have also called my mighty ones for mine anger, even them that rejoice in my highness.
4 The noise of a multitude in the mountains, like as of a great people; a tumultuous noise of the kingdoms of nations gathered together: the LORD of hosts mustereth the host of the battle.
5 They come from a far country, from the end of heaven, even the LORD, and the weapons of his indignation, to destroy the whole land.
The general title of this book was, The vision of Isaiah the son of Amoz, Isa 1:1. Here we have that which Isaiah saw, which was represented to his mind as clearly and fully as if he had seen it with his bodily eyes; but the particular inscription of this sermon is the burden of Babylon. 1. It is a burden, a lesson they were to learn (so some understand it), but they would be loth to learn it, and it would be a burden to their memories, or a load which should lie heavily upon them and under which they should sink. Those that will not make the word of God their rest (Isa 28:12; Jer 6:16) shall find it made a burden to them. 2. It is the burden of Babylon or Babel, which at this time was a dependent upon the Assyrian monarchy (the metropolis of which was Nineveh), but soon after revolted from it and became a monarchy of itself, and a very potent one, in Nebuchadnezzar. This prophet afterwards foretold the captivity of the Jews in Babylon, Isa 39:6. Here he foretels the reprisals God would make upon Babylon for the wrongs done to his people. In these verses a summons is given to those powerful and warlike nations whom God would make us of as the instruments of his wrath for the destruction of Babylon: he afterwards names them (Isa 13:17) the Medes, who, in conjunction with the Persians, under the command of Darius and Cyrus, were the ruin of the Babylonian monarchy.
I. The place doomed to destruction is Babylon; it is here called the gates of the nobles (Isa 13:2), because of the abundance of noblemen's houses that were in it, stately ones and richly furnished, which would invite the enemy to come, in hopes of a rich booty. The gates of nobles were strong and well guarded, and yet they would be no fence against those who came with commission to execute God's judgments. Before his power and wrath palaces are no more than cottages. Nor is it only the gates of the nobles, but the whole land, that is doomed to destruction (Isa 13:5); for, though the nobles were the leaders in persecuting and oppressing God's people, yet the whole land concurred with them in it.
II. The persons brought together to lay Babylon waste are here called, 1. God's sanctified ones (Isa 13:3), designed for this service and set apart to it by the purpose and providence of God, disengaged from other projects, that they might wholly apply themselves to this, such as were qualified for that to which they were called, for what work God employs men in he does in some measure fit them for. It intimates likewise that in God's intention, though not in theirs, it was a holy war; they designed only the enlargement of their own empire, but God designed the release of his people and a type of the destruction of the New Testament Babylon. Cyrus, the person principally concerned, was justly called a sanctified one, for he was God's anointed (Isa 45:1) and a figure of him that was to come. It is a pity but all soldiers, especially those that fight the Lord's battles, should be in the strictest sense sanctified ones; and it is a wonder that those dare be profane ones who carry their lives in their hands. 2. They are called God's mighty ones, because they had their might from God and were now to use it for him. It is said of Cyrus that in this expedition God held his right hand, Isa 45:1. God's sanctified ones are his mighty ones. Those whom God calls he qualifies; and those whom he makes holy he makes strong in spirit. 3. They are said to rejoice in his highness, that is, to serve his glory and the purposes of it with great alacrity. Though Cyrus did not know God, nor actually design his honour in what he did, yet God used him as his servant (Isa 45:4, I have surnamed thee as my servant, though thou hast not known me), and he rejoiced in those successes by which God exalted his own name. 4. They are very numerous, a multitude, a great people, kingdoms of nations (Isa 13:4), not rude and barbarous, but modelled and regular troops, such as are furnished out by well-ordered kingdoms. The great God has hosts at his command. 5. They are far-fetched: They come from a far country, from the end of heaven. The vast country of Assyria lay between Babylon and Persia. God can make those a scourge and ruin to his enemies that lie most remote from them and therefore are least dreaded.
III. The summons given them is effectual, their obedience ready, and they make a very formidable appearance: A banner is lifted up upon the high mountain, Isa 13:2. God's standard is set up, a flag of defiance hung out against Babylon. It is erected on high, where all may see it; whoever will may come and enlist themselves under it, and they shall be taken immediately into God's pay. Those that beat up for volunteers must exalt the voice in making proclamation, to encourage soldiers to come in; they must shake the hand, to beckon those at a distance and to animate those that have enlisted themselves. And they shall not do this in vain; God has commanded and called those whom he designs to make use of (Isa 13:3) and power goes along with his calls and commands, which cannot be resisted. He that makes men able to serve him can, when he pleases, make them willing too. It is the Lord of hosts that musters the host of the battle, Isa 13:4. He raises them, brings them together, puts them in order, reviews them, has an exact account of them in his muster-roll, sees that they be all in their respective posts, and gives them their necessary orders. Note, All the hosts of war are under the command of the Lord of hosts; and that which makes them truly formidable is that, when they come against Babylon, the Lord comes, and brings them with him as the weapons of his indignation, Isa 13:5. Note, Great princes and armies are but tools in God's hand, weapons that he is pleased to make use of in doing his work, and it is his wrath that arms them and gives them success.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. Public domain.
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JeromeAD 420
SIX BOOKS ON JEREMIAH 3:17.2-3
Hence it is often said to sinners: give glory to God! But Babylon and the entire region of the Chaldeans are called dark or gloomy mountains, as in the beginning of Isaiah, where we find written against Babylon: “Raise the signal on a dark mountain,” which in Hebrew is called nishpeh.
JeromeAD 420
Commentary on Isaiah
(Version 2.) On the dark or open plain, raise the sign. The Apostles and the Apostolic men and masters of the Churches are instructed to raise the sign of the Lord's cross when they are about to fight against Babylon, not in a lowly place or in sunken valleys, but on a dark or open mountain. The former signifies the hidden sacraments of the Church, which Moses entered into darkness and gloom in order to see and hear the voice of God. For God has set darkness as his hiding place: and clouds and mists surround him. (Psalm 17). The other teaches us that we should ascend to the heights of ecclesiastical teachings in such a way that, according to the Apostle Paul, we humble ourselves and say: 'I am not worthy to be called an Apostle, because I persecuted the Church of God' (1 Corinthians 15, 9). He himself raised a sign on the mountain plain, when, with inherent humility, he said: 'But I have judged myself to know nothing among you, except Jesus Christ, and him crucified.' But this sign he himself shall raise up in the previous days, who has arisen from the root of Jesse amongst the nations, in order to gather the lost of Israel.
Exalt your voice, raise your hand. Regarding which, the Seventy translated: 'Console his hand.' He who speaks of lofty matters raises his voice and despises present things as if they were brief and fleeting. He also hears from Isaiah: 'Ascend to the high mountain, O bearer of good news to Zion. Raise your voice with strength, O bearer of good news to Jerusalem; raise your hand, O bearer of good news.' And he is able, like David, to say: 'The raising of my hands is an evening sacrifice.' And he raises holy hands in every place, not only to raise his hands, but also to console with his hand, so that he does not say to the poor: 'Come back tomorrow and take it,' but rather to console his poverty and need with present mercy.
And let the leaders enter the gates. LXX: Open, O leaders. The leaders of the Church enter the gates of God's mysteries, and they understand the sacraments of the Scriptures, having the key of knowledge, so that they may open them to the people who believe in them. Therefore, it is commanded that the teachers open them, and the disciples enter.
JeromeAD 420
Commentary on Isaiah
(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. These are the dark mountains, which bring forth sadness and darkness, about which Jeremiah says: Give glory to the Lord your God before your feet stumble on the dark mountains (Jeremiah 13:16). And it is commanded either to the angels or to any ministers, that by the command of God and with their uplifted hands, the coming captivity to Babylon is preached.
Gregory the DialogistAD 604
MORALS ON THE BOOK OF JOB 6:33.2
And this covenant is well said to be a shady and thick mountain, because it is darkened by the thick obscurities of allegories. Again, 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 you up a banner upon the gloomy mountain.” Holy preachers lift up a banner above the gloomy mountain when they exalt the virtue of the cross.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Isaiah 13:2 serves as a powerful divine imperative, initiating the assembly of forces destined to execute God's sovereign judgment upon the formidable empire of Babylon. This verse functions as a clarion call, commanding the raising of a visible banner on a prominent mountain, the amplification of a summoning voice, and the shaking of a beckoning hand, all to mobilize a divinely appointed army. Their ultimate and specific mission is to penetrate the very heart of Babylon's power, symbolized by the "gates of the nobles," signaling the impending, inevitable, and comprehensive downfall of a proud and oppressive empire under the absolute authority of God.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 13:2 employs several potent literary devices to convey its urgent and authoritative message. The pervasive Imperative Mood, evident in commands like "Lift ye up," "exalt," and "shake," directly underscores God's active and decisive role in orchestrating these events, emphasizing divine agency. Vivid Imagery is central, painting clear mental pictures of a "banner upon the high mountain" and the "gates of the nobles," creating a distinct visual landscape of a military summons and its specific target. The "high mountain" functions as a strategic, visible platform, while "gates of the nobles" serves as a powerful Metonymy or Synecdoche, where the physical entry points symbolize the entire power structure, wealth, and elite of the city. The actions of "exalting the voice" and "shaking the hand" are instances of Figurative Language that intensify the urgency and clarity of the divine command, almost personifying the divine summons itself as a physical, undeniable gesture that compels immediate response.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 13:2 stands as a profound declaration of God's absolute sovereignty over human history and the destinies of nations. It underscores the foundational theological truth that no empire, however mighty, self-sufficient, or seemingly invincible, operates outside the purview of God's ultimate authority. The divine summons for the destruction of Babylon, a future superpower, serves as a stark reminder that national pride, idolatry, oppression, and defiance against God will inevitably lead to divine judgment. This verse vividly illustrates God's willingness and ability to raise up and utilize unlikely instruments—even pagan nations like the Medes and Persians—to accomplish His righteous purposes, demonstrating His meticulous control over all principalities and powers. It speaks to a divine justice that ensures accountability for national sin, even if delayed, and foreshadows the ultimate triumph of God's kingdom over all earthly kingdoms.
REFLECTION AND APPLICATION
Isaiah 13:2, though rooted in a specific historical prophecy, carries timeless spiritual principles and profound implications for contemporary believers. It compels us to acknowledge God's unwavering sovereignty over all earthly powers and global affairs, reminding us that even amidst geopolitical turmoil, the apparent dominance of unrighteous systems, or the rise and fall of nations, God remains firmly on His throne, orchestrating history toward His redemptive and judicial ends. This truth should instill in us a profound sense of trust, peace, and security, knowing that ultimately, no human empire, ideology, or force can thwart His ultimate plan. Furthermore, the divine summons to action in this verse challenges us to consider our own readiness to respond to God's call in our lives. Just as He summoned armies for judgment, He calls His people today for the advancement of His kingdom—whether through faithful evangelism, courageous acts of justice, compassionate service, or standing firm against spiritual darkness. We are to be attentive to His signals, ready to use our voices to proclaim His truth and our hands to serve His purposes, understanding that our individual and collective efforts, however seemingly small, contribute to His grand, unfolding narrative of redemption and ultimate triumph.
Questions for Reflection
FAQ
Who is being summoned by God in this verse, and why?
Answer: The verse describes God summoning a military force, though it does not explicitly name them within this specific verse. The broader context of Isaiah 13, particularly Isaiah 13:17, reveals that these are the Medes, and by extension, the Persians, who would eventually conquer Babylon. God is summoning them as instruments of His divine wrath to execute judgment upon Babylon for its immense pride, widespread idolatry, and its cruel oppression of other nations, including Israel. This demonstrates God's sovereign prerogative to use even pagan nations as tools to fulfill His righteous purposes in history.
What is the significance of the "high mountain" and the "banner" in this context?
Answer: The "high mountain" serves as a strategic and highly visible location, a natural vantage point from which a signal could be seen across a vast expanse of land. The "banner" (Hebrew: nêç) is a standard, flag, or ensign, commonly used in ancient warfare as a rallying point for assembling troops. Together, they symbolize a clear, unmistakable, and far-reaching divine call to arms. Placing the banner on a high mountain ensures that the summoned forces from distant lands would see the signal and gather for the impending campaign against Babylon. It represents the public, undeniable, and authoritative nature of God's decree, visible to all who are called to participate in His judgment.
CHRIST-CENTERED FULFILLMENT
While Isaiah 13:2 directly prophesies the historical judgment of ancient Babylon through the Medes, its underlying theological principles find profound and ultimate Christ-centered fulfillment. Jesus Christ Himself is the ultimate "banner" or "standard" (Isaiah 11:10) to whom all nations will ultimately rally. He is the one whom God has "lifted up" on the "high mountain" of Calvary, not primarily as a signal for judgment upon a city, but as a beacon of salvation, hope, and reconciliation for all humanity (John 3:14-15). Furthermore, just as God summoned an army to dismantle the "gates of the nobles" in Babylon, Christ, through His victorious death and glorious resurrection, has triumphed over all spiritual "nobles" and powers of darkness. He has disarmed principalities and powers, making a public spectacle of them, leading them in triumph (Colossians 2:15). The ultimate "going into the gates of the nobles" is seen in Christ's final, decisive victory over all earthly kingdoms and the establishment of His eternal, unshakable kingdom, where every knee will bow and every tongue confess His Lordship (Philippians 2:10-11). He is the one who will ultimately "shake the heavens and the earth" (Hebrews 12:26-27) to bring about His final reign, assembling His redeemed people from every tribe, tongue, and nation to participate in His glorious, eternal triumph.