TRV
Translation
King James Version
Prepare the table, watch in the watchtower, eat, drink: arise, ye princes, and anoint the shield.
Complete Jewish Bible
They set the table, light the lamps, eat and drink - "Get going, princes! Oil the shields!"
Berean Standard Bible
They prepare a table, they lay out a carpet, they eat, they drink! Rise up, O princes, oil the shields!
American Standard Version
They prepare the table, they set the watch, they eat, they drink: rise up, ye princes, anoint the shield.
World English Bible Messianic
They prepare the table. They set the watch. They eat. They drink. Rise up, you princes, oil the shield!
Geneva Bible (1599)
Prepare thou the table: watch in the watch towre: eate, drinke: arise, ye princes, anoynt the shielde.
Young's Literal Translation
Arrange the table, watch in the watch-tower, Eat, drink, rise, ye heads, anoint the shield,
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In the KJVVerse 18,041 of 31,102
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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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JeromeAD 420
COMMENTARY ON DANIEL 2:5.31
And in testimony of the fact that Babylon was captured during a banquet, Isaiah clearly exhorts it to battle when he writes, “Babylon, my beloved, has become a strange spectacle to me: set the table and behold in the mirrors those who eat and drink; rise up, you princes, and snatch up your shields!”
JeromeAD 420
Commentary on Isaiah
(Vers. 4, 5.) I fell down when I heard, I was troubled when I saw: my heart grew faint, darkness overwhelmed me: Babylon, my beloved, has become a wonder to me. Set the table, watch those who eat and drink: rise up, princes, take the shield. LXX: I acted unjustly so that I would not hear, I hastened so that I would not see, my heart went astray: iniquity has flooded over me; my soul is filled with fear. Set the table, watch the watchtower: eat, drink: rise up, princes, prepare the shields. Before hearing and seeing the harshest things that the Prophet foresaw about the desert sea, he says that he fell and was troubled, and with almost blinded eyes and a bewildered mind, he did not know what he was seeing. For that Babylon (about which Aquila and Theodotius interpreted as darkness, to signify this world, which is in the evil (1 John 5), and whose rulers are according to the Apostle Paul (Ephesians 6), the rulers of these darkness), which once was either loved by the Prophets or by God, has become marvelous in its downfall. Where the Prophets are commanded that, partaking of the table of the Lord and being satisfied with His food, they may more diligently contemplate the things that are to come to the world; and through him it is said to all believers that, by partaking of and drinking the body and blood of the Lord, they may become princes of the Church, etc., and listen to the Apostles when they say, “Arise; take up the shield of faith from the armor of the Apostle Paul” (Ephesians 6), in which they can extinguish the fiery darts of the devil. According to the Hebrew, and the interpretation begun on the world. Let us move on to the Septuagint edition, which differs greatly from the previous ones. The Prophet corrects himself, or rather confesses the error of others under his own person, who following the literal letter, despise the life-giving spirit; and he says that he has acted unjustly, so as not to hear the law spiritually: but on the contrary, he hastened not to perceive the sacraments of God, nor did he say with David: Open my eyes, and I will consider the wonders of your law (Ps. 118:18). Therefore, his heart wanders and is filled with Jewish superstition, not remaining in the love of God, but in fear, so that he may have a spirit of slavery in fear, and not the spirit of adoption, in which we cry out, Abba Father (Rom. VIII). Therefore, it is commanded to him to approach the table of spiritual food, and all who follow his example shall eat from it and drink. And with the old error despised, let them rise up in the spirit which lay in the letter, and let them become princes, and let them say with the Prophet: O Lord, you have crowned us with the shield of your goodwill (Ps. V, 15).
JeromeAD 420
Commentary on Isaiah
(Verse 5.) Set the table, observe those who are eating and drinking: arise, leaders, take up the shield. This place is understood in two ways: o Medes and Elamites, of whom I spoke above: ascend, O Elam, besiege the Medes, take food, prepare yourselves for the coming battle, lest weariness hold you back once the time of conflict has arrived. And when you have eaten and drunk, arise, seize your weapons, wage war against Babylon. And what he says, observe those who are eating and drinking, is read in this sense: look carefully at what is to come. It can also be understood like this: O Babylon, prepare a feast for your son Belshazzar, the grandson of your son Evil-Merodach and the descendant of your grandson Nebuchadnezzar. See what happens after the meal, in which you will drink from the vessels of the Lord with prostitutes and concubines. O princes, who sit with the king, but signify the Medes and Persians, rise up and seize weapons to kill the king. We learn more about this in the book of Daniel (Chapter 5).
JeromeAD 420
St. Jerome, Commentary on Daniel, CHAPTER FIVE
[Daniel 5:30-31] "On that same night Belshazzar, King of the Chaldeans, was slain, and Darius the Mede succeeded to his kingdom at the age of sixty-two." Josephus writes in his tenth book of the Jewish Antiquities that when Babylon had been laid under siege by the Medes and Persians, that is, by Darius and Cyrus, Belshazzar, King of Babylon, fell into such forgetfulness of his own situation as to put on his celebrated banquet and drink from the vessels of the Temple, and even while he was besieged he found leisure for banqueting. From this circumstance the historical account could arise, that he was captured and slaughtered on the same night, while everyone was either terrified by fear of the vision and its interpretation, or else taken up with festivity and drunken banqueting. As for the fact that while Cyrus, King of the Persians, was the victor, and Darius was only King of the Medes, it was Darius who was recorded to have succeeded to the throne of Babylon, this was an arrangement occasioned by factors of age, family relationship, and the territory ruled over. By this I mean that Darius was sixty-two years old, and that, according to what we read, the kingdom of the Medes was more sizable than that of the Persians, and being Cyrus's uncle, he naturally had a prior claim, and ought to have been accounted as successor to the rule of Babylon. Therefore also in a vision of Isaiah which was recited against Babylon, after many other matters too lengthy to mention, an account is given of these things which are to take place: "Behold I Myself will rouse up against them the Medes, a people who do not seek after silver nor desire gold, but who slay the very children with their arrows and have no compassion upon women who suckle their young" (Isaiah 13:17-18). And Jeremiah says: "Sanctify nations against her, even the kings of Media, and the governors thereof and all the magistrates thereof and all the land under the power thereof" (Jeremiah 51:28). Then follow the words: "The daughter of Babylon is like a threshing-floor during the time of its treading; yet a little while, and the time of its harvesting will come" (Jeremiah 51:33). And in testimony of the fact that Babylon was captured during a banquet, Isaiah clearly exhorts her to battle when he writes: "Babylon, my beloved, has become a strange spectacle unto me: set thou the table and behold in the mirrors those who eat and drink; rise up, ye princes, and snatch up your shields!" (Isaiah 21:4-5).
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 21:5 delivers a powerful prophetic snapshot of divine judgment, depicting a sudden and cataclysmic shift from complacent revelry to desperate military preparation. It vividly portrays a nation, specifically Babylon, caught in a state of luxurious indulgence and false security, abruptly commanded by God to abandon its feasting and urgently prepare for an overwhelming assault. This dramatic scene underscores the unexpected and undeniable nature of God's sovereign intervention in human history, serving as a stark warning against spiritual unpreparedness and the perils of worldly preoccupation in the face of impending divine reckoning.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 21:5 masterfully employs several potent literary devices to convey its powerful and urgent message. Juxtaposition is the most prominent, creating a stark and unsettling contrast between the initial scene of lavish feasting and complacent revelry ("Prepare the table, eat, drink") and the sudden, urgent, and desperate call to military action ("arise, ye princes, and anoint the shield"). This dramatic shift emphasizes the unexpected and overwhelming nature of the impending judgment. Irony is also deeply embedded within the verse; the very preparations for a feast become, in a sense, the catalyst for the preparations for war, as the revelers are forced to abandon their celebration for a desperate defense. The rapid succession of commands ("Prepare," "watch," "eat," "drink," "arise," "anoint") powerfully utilizes the Imperative Mood, conveying an undeniable sense of immediacy, urgency, and divine decree, as if the command is being shouted in the moment of crisis. Finally, "anoint the shield" functions as a striking Metonymy, where the specific action of preparing a shield stands for the entire, comprehensive process of readying for battle, encapsulating the sudden and complete shift from a state of peace and indulgence to one of immediate conflict.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 21:5 serves as a profound theological statement on God's sovereign control over the nations and His righteous judgment against human pride, complacency, and self-indulgence. It illustrates with terrifying clarity that no empire, regardless of its perceived strength, wealth, or security, is beyond the reach of divine reckoning. The suddenness of the shift from revelry to military alarm underscores the timeless biblical principle that judgment often comes unexpectedly to those who are spiritually unprepared or consumed by worldly pursuits. This passage is a timeless warning against a false sense of security rooted in temporal pleasures or human might, reminding humanity that true safety, peace, and lasting security are found not in material abundance or military prowess, but in humble submission to God's will and a posture of spiritual vigilance and obedience.
REFLECTION AND APPLICATION
Isaiah 21:5 stands as a powerful mirror reflecting the persistent human tendency towards complacency and the divine imperative for unwavering vigilance. For believers today, this verse serves as a potent and sobering reminder that spiritual preparedness is not an optional extra but an absolute, vital necessity for navigating the complexities of life and anticipating the Lord's return. Just as the princes of Babylon were abruptly jolted from their feast to "anoint the shield," we are called to be spiritually alert, recognizing that the spiritual battle is ever-present and the return of Christ is a certain reality, though its precise timing remains unknown. This means actively engaging in spiritual disciplines, cultivating a clear conscience before God, and being ready to stand firm against the schemes and temptations of the enemy. We must honestly ask ourselves: Are we living in a state of spiritual readiness, or are we distracted and lulled into a false sense of security by the "feasting" of worldly pleasures, material pursuits, or transient comforts? The urgent call to "arise" is a direct summons to abandon spiritual lethargy and embrace a life of active, engaged faith, consistently putting on the full armor of God and living with an eternal perspective that shapes our daily choices and priorities.
Questions for Reflection
FAQ
What does "anoint the shield" specifically mean in ancient warfare?
Answer: "Anointing the shield" refers to the ancient practice of rubbing oil, typically olive oil, onto the surface of a shield. This served several crucial practical purposes: it helped to preserve the leather or wooden components of the shield, preventing them from drying out, cracking, or becoming brittle; it could make the shield's surface gleam, which might have been a psychological tactic to intimidate an enemy; and some scholars suggest it could make arrows or spears glance off more easily, reducing their impact. Beyond the practical, it was also a significant ritualistic act of preparing for battle, symbolizing a commitment to combat and a readiness for the impending conflict. It is a vivid and immediate image of urgent military preparation, standing in stark contrast to the preceding scene of feasting and revelry.
Why is Babylon referred to as "the desert of the sea" in Isaiah 21:1?
Answer: The phrase "the desert of the sea" (Hebrew: midbar yam) is a profound prophetic and symbolic designation for Babylon. While Babylon was indeed located in a highly fertile region irrigated by the mighty Euphrates River and its extensive canal system, it is called a "desert" to signify its future desolation, barrenness, and utter ruin as a direct consequence of divine judgment. The "sea" likely refers to the vastness of the Euphrates River and the numerous canals that crisscrossed the Mesopotamian plain, which could flood and create a "sea-like" expanse. Alternatively, "sea" could metaphorically refer to the chaotic, overwhelming, and destructive forces that would sweep over Babylon, much like a raging sea or a devastating desert storm. Therefore, the title encapsulates both the city's geographical features (surrounded by water, yet destined for desolation) and its prophesied destiny of ruin, highlighting the overwhelming and inescapable nature of the judgment that would sweep over it, as described in Isaiah 21:1.
CHRIST-CENTERED FULFILLMENT
While Isaiah 21:5 directly prophesies the dramatic and sudden fall of ancient Babylon, its underlying theological principles find profound and expansive Christ-centered fulfillment in the New Testament. The startling suddenness of judgment upon those consumed by worldly pleasures and false security points forward unequivocally to the unexpected return of Christ and the ultimate "Day of the Lord." Just as Babylon's revelry was abruptly interrupted by a desperate call to arms, so too will the world's complacency and preoccupation with temporal pleasures be shattered by the glorious appearing of Jesus Christ. The urgent command to "arise, ye princes, and anoint the shield" for physical battle foreshadows the spiritual warfare that believers are called to engage in, not with carnal weapons, but with the spiritual armor provided by Christ Himself. We are commanded to put on the full armor of God to stand firm against the schemes of the devil, with Christ as our ultimate shield, protector, and champion. He is the one who has already triumphed decisively over sin, death, and all the powers and authorities of darkness through His sacrificial work on the cross, making us more than conquerors through Him who loved us (Romans 8:37). The judgment prophesied in Isaiah ultimately points to the final, universal judgment where Christ, the righteous Judge, will separate humanity, ushering in His eternal kingdom. Therefore, the call to vigilance and readiness in Isaiah 21:5 becomes a profound call for believers to live in constant readiness for Christ's return, trusting implicitly in His finished work, and living as faithful citizens of His eternal kingdom, rather than being engrossed in the fleeting pleasures and deceptive securities of this passing world.