TRV
Translation
King James Version
O my threshing, and the corn of my floor: that which I have heard of the LORD of hosts, the God of Israel, have I declared unto you.
Complete Jewish Bible
My people, who have been threshed, grain trodden down on my threshing-floor: I am telling you what I have heard from ADONAI-Tzva'ot, the God of Isra'el.
Berean Standard Bible
O my people, crushed on the threshing floor, I tell you what I have heard from the LORD of Hosts, the God of Israel.
American Standard Version
O thou my threshing, and the grain of my floor! that which I have heard from Jehovah of hosts, the God of Israel, have I declared unto you.
World English Bible Messianic
You are my threshing, and the grain of my floor!” That which I have heard from the LORD of Hosts, the God of Israel, I have declared to you.
Geneva Bible (1599)
O my threshing, and the corne of my floore. That which I haue heard of the Lord of hostes, the God of Israel, haue I shewed vnto you.
Young's Literal Translation
O my threshing, and the son of my floor, That which I heard from Jehovah of Hosts, God of Israel, I have declared to you!'
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Commentary on Isaiah 21 verses 1–10
1 ¶ The burden of the desert of the sea. As whirlwinds in the south pass through; so it cometh from the desert, from a terrible land.
2 A grievous vision is declared unto me; the treacherous dealer dealeth treacherously, and the spoiler spoileth. Go up, O Elam: besiege, O Media; all the sighing thereof have I made to cease.
3 Therefore are my loins filled with pain: pangs have taken hold upon me, as the pangs of a woman that travaileth: I was bowed down at the hearing of it; I was dismayed at the seeing of it.
4 My heart panted, fearfulness affrighted me: the night of my pleasure hath he turned into fear unto me.
5 Prepare the table, watch in the watchtower, eat, drink: arise, ye princes, and anoint the shield.
6 For thus hath the Lord said unto me, Go, set a watchman, let him declare what he seeth.
7 And he saw a chariot with a couple of horsemen, a chariot of asses, and a chariot of camels; and he hearkened diligently with much heed:
8 And he cried, A lion: My lord, I stand continually upon the watchtower in the daytime, and I am set in my ward whole nights:
9 And, behold, here cometh a chariot of men, with a couple of horsemen. And he answered and said, Babylon is fallen, is fallen; and all the graven images of her gods he hath broken unto the ground.
10 O my threshing, and the corn of my floor: that which I have heard of the LORD of hosts, the God of Israel, have I declared unto you.
I. II. Main points1. 2. Sub-points
We had one burden of Babylon before (ch. 13); here we have another prediction of its fall. God saw fit thus to possess his people with the belief of this event by line upon line, because Babylon sometimes pretended to be a friend to them (as Isa 39:1), and God would hereby warn them not to trust to that friendship, and sometimes was really an enemy to them, and God would hereby warn them not to be afraid of that enmity. Babylon is marked for ruin; and all that believe God's prophets can, through that glass, see it tottering, see it tumbling, even when with an eye of sense they see it flourishing and sitting as a queen. Babylon is here called the desert or plain of the sea; for it was a flat country, and full of lakes, or loughs (as they call them in Ireland), like little seas, and was abundantly watered with the many streams of the river Euphrates. Babylon did but lately begin to be famous, Nineveh having outshone it while the monarchy was in the Assyrian hands; but in a little time it became the lady of kingdoms; and, before it arrived at that pitch of eminency which it was at in Nebuchadnezzar's time, God by this prophet plainly foretold its fall, again and again, that his people might not be terrified at its rise, nor despair of relief in due time when they were its prisoners, Job 5:3; Psa 37:35, Psa 37:36. Some think it is here called a desert because, though it was now a populous city, it should in time be made a desert. And therefore the destruction of Babylon is so often prophesied of by this evangelical prophet, because it was typical of the destruction of the man of sin, the great enemy of the New Testament church, which is foretold in the Revelation in many expressions borrowed from these prophecies, which therefore must be consulted and collated by those who would understand the prophecy of that book. Here is,
I. The powerful irruption and descent which the Medes and Persians should make upon Babylon (Isa 21:1, Isa 21:2): They will come from the desert, from a terrible land. The northern parts of Media and Persia, where their soldiers were mostly bred, was waste and mountainous, terrible to strangers that were to pass through it and producing soldiers that were very formidable. Elam (that is, Persia) is summoned to go up against Babylon, and, in conjunction with the forces of Media, to besiege it. When God has work of this kind to do he will find, though it be in a desert, in a terrible land, proper instruments to be employed in it. These forces come as whirlwinds from the south, so suddenly, so strongly, so terribly, such a mighty noise shall they make, and throw down every thing that stands in their way. As is usual in such a case, some deserters will go over to them: The treacherous dealers will deal treacherously. Historians tell us of Gadatas and Gobryas, two great officers of the king of Babylon, that went over to Cyrus, and, being well acquainted with all the avenues of the city, led a party directly to the palace, where Belshazzar was slain. Thus with the help of the treacherous dealers the spoilers spoiled. Some read it thus: There shall be a deceiver of that deceiver, Babylon, and a spoiler of that spoiler, or, which comes all to one, The treacherous dealer has found one that deals treacherously, and the spoiler one that spoils, as it is expounded, Isa 33:1. The Persians shall pay the Babylonians in their own coin; those that by fraud and violence, cheating and plundering, unrighteous wars and deceitful treaties, have made a prey of their neighbours, shall meet with their match, and by the same methods shall themselves be made a prey of.
II. The different impressions made hereby upon those concerned in Babylon. 1. To the poor oppressed captives it would be welcome news; for they had been told long ago that Babylon's destroyer would be their deliverer, and therefore, "when they hear that Elam and Media are coming up to besiege Babylon, all their sighing will be made to cease; they shall no longer mingle their tears with Euphrates' streams, but resume their harps, and smile when they remember Zion, which, before, they wept at the thought of." For the sighing of the needy the God of pity will arise in due time (Psa 12:5); he will break the yoke from all their neck, will remove the rod of the wicked from off their lot, and so make their sighing to cease. 2. To the proud oppressors it would be a grievous vision (Isa 21:2), particularly to the king of Babylon for the time being, and it should seem that he it is who is here brought in sadly lamenting his inevitable fate (Isa 21:3, Isa 21:4): Therefore are my loins filled with pain; pangs have taken hold upon me, etc., which was literally fulfilled in Belshazzar, for that very night in which his city was taken, and himself slain, upon the sight of a hand writing mystic characters upon the wall his countenance was changed and his thoughts troubled him, so that the joints of his loins were loosed and his knees smote one against another, Dan 5:6. And yet that was but the beginning of sorrows. Daniel's deciphering the writing could not but increase his terror, and the alarm which immediately followed of the executioners at the door would be the completing of it. And those words, The night of my pleasure has he turned into fear to me, plainly refer to that aggravating circumstance of Belshazzar's fall that he was slain on that night when he was in the height of his mirth and jollity, with his cups and concubines about him and a thousand of his lords revelling with him; that night of his pleasure, when he promised himself an undisturbed unallayed enjoyment of the most exquisite gratifications of sense, with a particular defiance of God and religion in the profanation of the temple vessels, was the night that was turned into all this fear. Let this give an effectual check to vain mirth and sensual pleasures, and forbid us ever to lay the reins on the neck of them - that we know not what heaviness the mirth may end in, nor how soon laughter may be turned into mourning; but this we know that for all these things God shall bring us into judgment; let us therefore mix trembling always with our joys.
III. A representation of the posture in which Babylon should be found when the enemy should surprise it - all in festival gaiety (Isa 21:5): "Prepare the table with all manner of dainties. Set the guards; let them watch in the watch-tower while we eat and drink securely and make merry; and, if any alarm should be given, the princes shall arise and anoint the shield, and be in readiness to give the enemy a warm reception." Thus secure are they, and thus do they gird on the harness with as much joy as if they were putting it off.
IV. A description of the alarm which should be given to Babylon upon its being forced by Cyrus and Darius. The Lord, in vision, showed the prophet the watchman set in his watch-tower, near the watch-tower, near the palace, as is usual in times of danger; the king ordered those about him to post a sentinel in the most advantageous place for discovery, and, according to the duty of a watchman, let him declare what he sees, Isa 21:6. We read of watchmen thus set to receive intelligence in the story of David (Sa2 18:24), and in the story of Jehu, Kg2 9:17. This watchman here discovered a chariot with a couple of horsemen attending it, in which we may suppose the commander-in-chief to ride. He then saw another chariot drawn by asses or mules, which were much in use among the Persians, and a chariot drawn by camels, which were likewise much in use among the Medes; so that (as Grotius thinks) these two chariots signify the two nations combined against Babylon, or rather these chariots come to bring tidings to the palace; compare Jer 51:31, Jer 51:32. One post shall run to meet another, and one messenger to meet another, to show the king of Babylon that his city is taken at one end while he is revelling at the other end and knows nothing of the matter. The watchman, seeing these chariots at some distance, hearkened diligently with much heed, to receive the first tidings. And (Isa 21:8) he cried, A lion; this word, coming out of a watchman's mouth, no doubt gave them a certain sound, and every body knew the meaning of it, though we do not know it now. It is likely that it was intended to raise attention: he that has an ear to hear, let him hear, as when a lion roars. Or he cried as a lion, very loud and in good earnest, the occasion being very urgent. And what has he to say? 1. He professes his constancy to the post assigned him: "I stand, my lord, continually upon the watch-tower, and have never discovered any thing material till just now; all seemed safe and quiet." Some make it to be a complaint of the people of God that they had long expected the downfall of Babylon, according to the prophecy, and it had not yet come; but withal a resolution to continue waiting; as Hab 2:1, I will stand upon my watch, and set me upon the tower, to see what will be the issue of the present providences. 2. He gives notice of the discoveries he had made (Isa 21:9): Here comes a chariot of men with a couple of horsemen, a vision representing the enemy's entry into the city with all their force or the tidings brought to the royal palace of it.
V. A certain account is at length given of the overthrow of Babylon. He in the chariot answered and said (when he heard the watchman speak), Babylon has fallen, has fallen; or God answered thus to the prophet enquiring concerning the issue of these affairs: "It has now come to this, Babylon has surely and irrecoverably fallen. Babylon's business is done now. All the graven images of her gods he has broken unto the ground." Babylon was the mother of harlots (that is, of idolatry), which was one of the grounds of God's quarrel with her; but her idols should now be so far from protecting her that some of them should be broken down to the ground, and others of them, that were worth carrying way, should go into captivity, and be a burden to the beasts that carried them, Isa 46:1, Isa 46:2.
VI. Notice is given to the people of God, who were then captives in Babylon, that this prophecy of the downfall of Babylon was particularly intended for their comfort and encouragement, and they might depend upon it that it should be accomplished in due season, Isa 21:10. Observe,
1.The title the prophet gives them in God's name: O my threshing, and the corn of my floor! The prophet calls them his, because they were his countrymen, and such as he had a particular interest in and concern for; but he speaks it as from God, and directs his speech to those that were Israelites indeed, the faithful in the land. Note, (1.) The church is God's floor, in which the most valuable fruits and products of this earth are, as it were, gathered together and laid up. (2.) True believers are the corn of God's floor. Hypocrites are but as the chaff and straw, which take up a great deal of room, but are of small value, with which the wheat is now mixed, but from which it shall be shortly and for ever separated. (3.) The corn of God's floor must expect to be threshed by afflictions and persecutions. God's Israel of old was afflicted from her youth, often under the plougher's plough (Psa 129:3) and the thresher's flail. (4.) Even then God owns it for his threshing; it is his still; nay, the threshing of it is by his appointment, and under his restraint and direction. The threshers could have no power against it but what was given them from above.
2.The assurance he gives them of the truth of what he had delivered to them, which therefore they might build their hopes upon: That which I have heard of the Lord of hosts, the God of Israel - that, and nothing else, that, and no fiction or fancy of my own - have I declared unto you. Note, In all events concerning the church, past, present, and to come, we must have an eye to God both as the Lord of hosts and as the God of Israel, who has power enough to do any thing for his church and grace enough to do every thing that is for her good, and to the words of his prophets, as words received from the Lord. As they dare not smother any thing which he has entrusted them to declare, so they dare not declare any thing as from him which he has not made known to them, Co1 11:23.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
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Eusebius of CaesareaAD 339
PROOF OF THE GOSPEL 2:3
Notice how in this passage he does not call those of the circumcision to hear the un-speakable words, but only those whom he calls “forsaken and tortured.” These were those of the time of the apostles who regretted and lamented the evil of humanity.
JeromeAD 420
Commentary on Isaiah
(Verse 6 and following) For the Lord spoke these words to me: Go and set a watchman, and whatever he sees, let him announce. And he saw a chariot with two horsemen, a rider on a donkey, and a rider on a camel. And he looked closely with much attention, and the lion cried out: I am standing continually on the watchtower of the Lord, both day and night. Behold, here comes a rider of a chariot with horsemen, and he answered and said: Babylon is fallen, is fallen, and all the carved images of its gods are shattered on the ground. Crush my people, O threshing floor of mine, which I heard from the Lord of hosts, the God of Israel, I have declared to you. The reasons for the previous fear are given, why distress has taken hold of him like a woman in labor, and he has fallen down, hearing and trembling, and being surrounded by dark horror. This, the Lord said to me: go and set a watchman, so that he may foretell to you the future with a prophetic spirit; when I placed him on the watchtower, he saw a chariot coming with two horses, and a charioteer high above, and an ass and a camel drawing the chariot. But it signifies Cyrus, the king of the Persians and Medes, coming with little and great authority. For the Persians were formerly unknown before Cyrus and held no place among the nations; the Medes, however, were always very powerful. Therefore, this one, supported by the army of two nations, came against Babylon. And that lookout who was positioned to see what was coming cried out like a lion, or rather, he is called a lion himself as a prophet. And because there was doubt about the identity of the lookout who had seen Cyrus ascending, he explains more explicitly and says: \"I am standing on the lookout of the Lord constantly throughout the day, declaring himself to be the lookout of the Lord, who is always stationed in the prophetic office, and who, in the days and nights of the Lord's command, speaks whatever He orders.\ Therefore, what did the lion call out? Behold, that man comes, the ascender of the chariot of the horsemen; no doubt, Cyrus is indicated. And he answered and said, the lion himself who had called out before: Babylon has fallen, fallen, and all the sculptures of its gods are shattered on the ground. For with the devastating ascender of the chariot, Babylon is destroyed forever, and the temple of Bel and all the idols are laid to the ground. And what follows, 'My threshing, and the son of my floor,' it makes an apostrophe to Jerusalem, and to the Temple which is situated in the area of Orna, and it says to it: 'O Jerusalem, and people, sons of my Temple, do not think it unbelievable what I have said; for they are not my words, but the words of the Lord, and through my mouth, his words resounded.' Some people mistakenly think that this is not said about Jerusalem, but about Babylon, from which my beloved above Babylon is placed for me as a miracle; and the meaning is: what you have broken, you will also be broken, not in my words, but in the power of the Lord, which foretells these things to you. However, what the LXX translators meant in this place, to translate 'lion', which is called in Hebrew 'Aria' (), as 'uriah', I do not quite understand, especially since the aforementioned priest Uriah, who is called as a witness, is written in other letters.
JeromeAD 420
Commentary on Isaiah
(Verses 8-10.) I am a watchman of the Lord, standing continuously during the day, and I am a guard of my duty, standing all through the night. Behold, here comes a chariot rider, a man riding in a pair of horses, and he answered and said: Babylon has fallen, has fallen, and all the idols of its gods are shattered on the ground. My threshing floor and my sons of the barn, what I have heard from the Lord of hosts, the God of Israel, I have declared to you. LXX: The Lord said: I have stood throughout the day, and I have stood over the camp throughout the night. And behold, here comes a chariot rider, and answering he said: Babylon has fallen, has fallen, and all its idols, and its manufactured things, are shattered on the ground. Listen, you who have been forsaken, and mourn: listen to what I heard from the Lord of hosts, the God of Israel, who has announced to us. The Prophet stands on the lookout of the Lord, and in his light, he sees what is to come. He has this responsibility, and this task assigned to him, to see what is to come in the darkness of this age. Behold, he says, he is coming, indicating that he has seen this, the Lord Savior coming seated on a chariot, and joining together two animals, a donkey and a camel. The Prophet responded and said: Babylon has fallen, the confusion of the whole world has fallen. And in my coming, in which I took on a human body, it will completely collapse at the end of the world. And all its sculptures have been crushed on the ground. For this reason, the seventy idols and artifacts have been interpreted, signifying the Scriptures of the heretics and the various errors of heresies, who are the fabricators of idols and worship what they have imagined in their own hearts. And what follows from the person of the Prophet saying: My thrashing, and the son of my threshing-floor, which I heard from the Lord God of Hosts, I have announced to you; according to the Hebrew, it has this meaning: O people, who are to be stored in my barns, whom I have thus trampled in various hardships, so that I might separate the chaff from him, and pure wheat might be stored in my barns, which I heard from the Lord God of Hosts would come to the whole world, I have announced to you who are in the world, all of you. But others say that the superior person is indeed the Lord Savior, because He Himself spoke to the Apostles: 'What I have heard from the Father, I have made known to you' (John 15:15). And because it is written in the Septuagint, 'Listen, you who have been left behind and feel sorrow' (Isaiah 5:9), the sense of their interpretation seems to me to be: 'O Apostles, of whom Isaiah writes: 'Unless the Lord had left us a remnant, we would have become like Sodom, and would have been like Gomorrah' (Romans 9), whose remnants the Apostle teaches to be saved. You who have been left from the people of the Jews in order to be saved; and you feel sorrow over the ruin of your nation, about which we also read elsewhere: 'I am filled with sorrow and continuous pain for my brethren, who are Israelites according to the flesh' (Romans 9:2-3): I announce to you the things that I have heard from God the Father, which God of Israel predicts will come to you.'
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 21:10 serves as the prophet Isaiah's deeply personal and authoritative concluding statement to the oracle against Babylon, often referred to as "the burden of the desert of the sea." Through vivid agricultural imagery of "threshing" and "the corn of my floor," Isaiah conveys the severe divine judgment being executed, identifying profoundly with the intense process of affliction. He then unequivocally asserts the divine origin and unwavering fidelity of his prophetic message, declaring that he has faithfully transmitted precisely what he received directly from "the LORD of hosts, the God of Israel," thereby affirming God's absolute sovereignty and his own indispensable role as a trustworthy messenger of divine truth.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 21:10 is rich in literary devices that enhance its impact and meaning. The most prominent is Symbolism, particularly the agricultural imagery of "threshing" and "corn of my floor." These terms symbolize severe divine judgment, purification, or affliction, where nations or individuals are subjected to a crushing process akin to how grain is separated from chaff. This vivid metaphor makes the abstract concept of judgment tangible and relatable to an agrarian society. The phrase "O my threshing" also employs Apostrophe, a direct address to an absent or abstract entity, or in this case, a personification of the judgment itself, indicating the prophet's deep emotional engagement and burden. Furthermore, the entire verse functions as a powerful Prophetic Persona, where Isaiah steps forward to personally affirm the divine source and fidelity of his message. His identification with the "threshing" could also be seen as a form of Metonymy or Synecdoche, where a part (the process of judgment) stands for the whole (the experience of the people undergoing judgment), or the prophet's personal burden represents the immense weight and sorrow of delivering the divine message.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 21:10 profoundly reinforces the biblical understanding of God's absolute sovereignty over history and nations, His unwavering commitment to justice, and the integrity of His prophetic word. The imagery of "threshing" speaks to God's active involvement in the affairs of humanity, orchestrating events to bring about His purposes, often through processes of judgment and purification. This divine work is not arbitrary but flows from the character of "the LORD of hosts," who possesses ultimate power, and "the God of Israel," who remains faithful to His covenant. The prophet's faithful declaration highlights the crucial role of divine revelation and the human responsibility to accurately convey it, underscoring that true prophecy is God's word, not man's. It reminds us that God's truth, however difficult, is always declared with authority and for a divine purpose, calling humanity to heed His voice and submit to His righteous rule.
REFLECTION AND APPLICATION
Isaiah 21:10 offers profound insights for contemporary believers, calling us to a deeper understanding of God's character and our role in His kingdom. Firstly, it compels us to acknowledge God's ultimate sovereignty over all of history and every nation. Just as ancient Babylon faced divine judgment, so too will all earthly powers and systems ultimately answer to the "LORD of hosts." This truth provides both immense comfort in times of global turmoil, knowing God is firmly on His throne, and a sober warning against human arrogance, rebellion, and the pursuit of earthly power apart from Him. Secondly, the prophet's faithful declaration, "that which I have heard... have I declared unto you," serves as a powerful model for all who seek to communicate God's truth today. It underscores the necessity of diligently hearing from God through His Word and Spirit, and then faithfully proclaiming that truth without adding to, subtracting from, or distorting it. Our mission is not to invent messages but to be trustworthy conduits of divine revelation, speaking God's truth with integrity and courage. This verse encourages us to trust in God's perfect justice, even when His judgments seem severe or incomprehensible, and to recognize the immense privilege and solemn responsibility of handling His sacred Word. It challenges us to discern God's voice in a noisy world and to live in obedient response to His declared will, understanding that His promises and His judgments are equally sure and ultimately for His glory.
Questions for Reflection
FAQ
What does "O my threshing, and the corn of my floor" truly mean in this context?
Answer: This phrase is a deeply personal and metaphorical exclamation from the prophet Isaiah. "Threshing" and "corn of my floor" refer to the agricultural process of separating grain from chaff, which was often done by trampling or beating. In prophetic literature, this imagery frequently symbolizes severe divine judgment, affliction, or purification. The "my" indicates Isaiah's profound identification with or empathy for the people or nations undergoing this intense process. It suggests that the prophet feels the burden and sorrow of the judgment as if it were his own, or that he is witnessing it with such intimacy that it becomes a personal experience. It highlights the devastating nature of the judgment against Babylon, which Isaiah is tasked with proclaiming, as seen in the preceding verses of Isaiah 21:1-9.
Why does Isaiah emphasize that he "heard of the LORD of hosts, the God of Israel"?
Answer: Isaiah emphasizes that he "heard of the LORD of hosts, the God of Israel" to unequivocally establish the divine origin and supreme authority of his prophetic message. In ancient Israel, true prophets were distinguished from false ones by the source of their words; they spoke only what God commanded. By naming God as "the LORD of hosts" (Yahweh Sabaoth), Isaiah highlights His absolute power and sovereignty over all creation and armies, signifying that this judgment is not a random event but a deliberate act of the Almighty. Coupling this with "the God of Israel" reinforces His covenant faithfulness to His chosen people, even as He executes judgment on other nations. This declaration validates the authenticity and reliability of Isaiah's prophecy, assuring his audience that they are hearing God's infallible word, not merely human opinion or speculation, a principle found throughout prophetic books like Jeremiah.
CHRIST-CENTERED FULFILLMENT
Isaiah 21:10, with its powerful imagery of divine judgment and faithful declaration, finds profound Christ-centered fulfillment in the person and work of Jesus Christ. The "threshing" and "corn of my floor" imagery, symbolic of divine judgment and purification, points forward to Christ as the ultimate executor of God's righteous judgment. While Isaiah lamented the "threshing" of nations, Jesus himself spoke of a future "threshing floor" where the wheat (the righteous) would be gathered, and the chaff (the unrighteous) would be burned with unquenchable fire (Matthew 3:12). Yet, Christ is also the one who bore the "threshing" of God's wrath on the cross, becoming the ultimate sacrifice that purifies His people, taking upon Himself the judgment due to humanity (2 Corinthians 5:21). Furthermore, Isaiah's faithful declaration of what he "heard of the LORD of hosts, the God of Israel" is supremely fulfilled in Jesus Christ, who is the very Word of God made flesh (John 1:14). He is the ultimate and final declaration of God to humanity, the one through whom God has spoken in these last days (Hebrews 1:1-2). Every prophecy, every word declared by the prophets, ultimately points to Him who embodies God's judgment and His saving grace, the one who perfectly reveals the "LORD of hosts, the God of Israel" to the world, and through whom all of God's promises find their "Yes" and "Amen" (2 Corinthians 1:20).