TRV
Translation
King James Version
Thy nakedness shall be uncovered, yea, thy shame shall be seen: I will take vengeance, and I will not meet thee as a man.
Complete Jewish Bible
Your private parts will be exposed; yes, your shame will be seen. I am going to take vengeance, and no one will stand in my way."
Berean Standard Bible
Your nakedness will be uncovered and your shame will be exposed. I will take vengeance; I will spare no one.”
American Standard Version
Thy nakedness shall be uncovered, yea, thy shame shall be seen: I will take vengeance, and will spare no man.
World English Bible Messianic
Your nakedness shall be uncovered, yes, your shame shall be seen: I will take vengeance, and will spare no man.”
Geneva Bible (1599)
Thy filthinesse shall be discouered, and thy shame shall be seene: I will take vengeance, and I will not meete thee as a man.
Young's Literal Translation
Revealed is thy nakedness, yea, seen is thy reproach, Vengeance I take, and I meet not a man.
See also
In the KJVVerse 18,603 of 31,102
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Commentary on Isaiah 47 verses 1–6
1 ¶ Come down, and sit in the dust, O virgin daughter of Babylon, sit on the ground: there is no throne, O daughter of the Chaldeans: for thou shalt no more be called tender and delicate.
2 Take the millstones, and grind meal: uncover thy locks, make bare the leg, uncover the thigh, pass over the rivers.
3 Thy nakedness shall be uncovered, yea, thy shame shall be seen: I will take vengeance, and I will not meet thee as a man.
4 As for our redeemer, the LORD of hosts is his name, the Holy One of Israel.
5 Sit thou silent, and get thee into darkness, O daughter of the Chaldeans: for thou shalt no more be called, The lady of kingdoms.
6 I was wroth with my people, I have polluted mine inheritance, and given them into thine hand: thou didst shew them no mercy; upon the ancient hast thou very heavily laid thy yoke.
In these verses God by the prophet sends a messenger even to Babylon, like that of Jonah to Nineveh: "The time is at hand when Babylon shall be destroyed." Fair warning is thus given her, that she may by repentance prevent the ruin and there may be a lengthening of her tranquility. We may observe here,
I. God's controversy with Babylon. We will begin with that, for there all the calamity begins; she has made God her enemy, and then who can befriend her: Let her know that the righteous Judge, to whom vengeance belongs, has said (Isa 47:3), I will take vengeance. She has provoked God, and shall be reckoned with for it when the measure of her iniquities is full. Woe to those on whom God comes to take vengeance; for who knows the power of his anger and what a fearful thing it is to fall into his hands? Were it a man like ourselves who would be revenged on us, we might hope to be a match for him, either to make our escape from him or to make our part good with him. But he says, "I will not meet thee as a man, not with the compassions of a man, but I will be to the as a lion, and a young lion" (Hos 5:14); or, rather, not with the strength of a man, which is easily resisted, but with the power of a God, which cannot be resisted. Not with the justice of a man, which may be bribed, or biassed, or mollified by a foolish pity, but with the justice of a God, which is strict and severe, and can never be evaded. As in pardoning the penitent, so in punishing the impenitent, he is God and not man, Hos 11:9.
II. The particular ground of this controversy. We are sure that there is cause for it, and it is a just cause; it is the vengeance of his temple (Jer 50:28); it is for violence done to Zion, Jer 51:35. God will plead his people's cause against them. It is acknowledged (Isa 47:6) that God had, in wrath, delivered his people into the hands of the Babylonians, had made use of them for the correction of his children, and had by their means polluted his inheritance, had left his peculiar people exposed to suffer in common with the rest of the nations, had suffered the heathen, who should have been kept at a distance, to come into his sanctuary and defile his temple, Psa 79:1. Herein God was righteous; but the Babylonians carried the matter too far, and, when they had them in their hands (triumphing to see a people that had been so much in reputation for wisdom, holiness, and honour, brought thus low), with a base and servile spirit they trampled upon them, and showed them no mercy, no, not the common instances of humanity which the miserable are entitled to purely by their misery. They used them barbarously, and with an air of contempt, nay, and of complacency in their calamities. They were brought under the yoke; but, as if that were not enough, they laid the yoke on very heavily, adding affliction to the afflicted. Nay, they laid it on the ancient - the elders in years, who were past their labour, and must sink under a yoke which those in their youthful strength would easily bear - the elders in office, those that had been judges and magistrates, and persons of the first rank. They took a pride in putting these to the meanest hardest drudgery. Jeremiah laments this, that the faces of elders were not honoured, Lam 5:12. Nothing brings a surer or a sorer ruin upon any people than cruelty, especially to God's Israel.
III. The terror of this controversy. She has reason to tremble when she is told who it is that has this quarrel with her (Isa 47:4): "As for our Redeemer, our Goel, that undertakes to plead our cause as the avenger of our blood, he has two names which speak not only comfort to us, but terror to our adversaries." 1. "He is the Lord of hosts, that has all the creatures at his command, and therefore has all power both in heaven and in earth." Woe to those against whom the Lord fights, for the whole creation is at war with them. 2. "He is the Holy One of Israel, a God in covenant with us, who has his residence among us, and will faithfully perform all the promises he has made to us." God's power and holiness are engaged against Babylon and for Zion. This may fitly be applied to Christ, our great Redeemer. He is both Lord of hosts and the Holy One of Israel.
IV. The consequences of it to Babylon. She is called a virgin, because so she thought herself, though she was the mother of harlots. She was beautiful as a virgin, and courted by all about her; she had been called tender and delicate (Isa 47:1), and the lady of kingdoms (Isa 47:5); but now the case is altered. 1. Her honour is gone, and she must bid farewell to all her dignity. She that had sat at the upper end of the world, sat in state and sat at ease, must now come down and sit in the dust, as very mean and a deep mourner, must sit on the ground, for she shall be so emptied and impoverished that she shall not have a seat left her to sit upon. 2. Her power is gone, and she must bid farewell to all her dominion. She shall rule no more as she has done, nor give law as she has done to her neighbours: There is no throne, none for thee, O daughter of the Chaldeans! Note, Those that abuse their honour or power provoke God to deprive them of it, and to make them come down and sit in the dust. 3. Her ease and pleasure are gone: "She shall no more be called tender and delicate as she has been, for she shall not only be deprived of all those things with which she pampered herself, but shall be put to hard service and made to feel both want and pain, which will be more than doubly grievous to her who formerly would not venture to setcreation is at war with them. 2. "He is the Holy One of Israel, a God in covenant with us, who has his residence among us, and will faithfully perform all the promises he has made to us." God's power and holiness are engaged against Babylon and for Zion. This may fitly be applied to Christ, our great Redeemer. He is both Lord of hosts and the Holy One of Israel.
IV. The consequences of it to Babylon. She is called a virgin, because so she thought herself, though she was the mother of harlots. She was beautiful as a virgin, and courted by all about her; she had been called tender and delicate (Isa 47:1), and the lady of kingdoms (Isa 47:5); but now the case is altered. 1. Her honour is gone, and she must bid farewell to all her dignity. She that had sat at the upper end of the world, sat in state and sat at ease, must now come down and sit in the dust, as very mean and a deep mourner, must sit on the ground, for she shall be so emptied and impoverished that she shall not have a seat left her to sit upon. 2. Her power is gone, and she must bid farewell to all her dominion. She shall rule no more as she has done, nor give law as she has done to her neighbours: There is no throne, none for thee, O daughter of the Chaldeans! Note, Those that abuse their honour or power provoke God to deprive them of it, and to make them come down and sit in the dust. 3. Her ease and pleasure are gone: "She shall no more be called tender and delicate as she has been, for she shall not only be deprived of all those things with which she pampered herself, but shall be put to hard service and made to feel both want and pain, which will be more than doubly grievous to her who formerly would not venture to set so much as the sole of her foot to the ground for tenderness and for delicacy," Deu 28:56. It is our wisdom not to use ourselves to be tender and delicate, because we know not how hardly others may use us before we die not what straits we may be reduced to. 4. Her liberty is gone, and she is brought into a state of servitude and as sore a bondage as she in her prosperity had brought others to. Even the great men of Babylon must now receive the same law from the conquerors that they used to give to the conquered: "Take the mill-stones and grind meal (Isa 47:2), set to work, to hard labour" (like beating hemp in Bridewell), "which will make thee sweat so that thou must throw off all thy head-dresses, and uncover thy locks." When they were driven from one place to another, at the capricious humours of their masters, they must be forced to wade up to the middle through the waters, to make bare the leg and uncover the thigh, that they might pass over the rivers, which would be a great mortification to those that used to ride in state. But let them not complain, for just thus they had formerly used their captives; and with what measure they then meted it is now measured to them again. Let those that have power use it with temper and moderation, considering that the spoke which is uppermost will be under. 5. All her glory, and all her glorying, are gone. Instead of glory, she has ignominy (Isa 47:3): Thy nakedness shall be uncovered and thy shame shall be seen, according to the base and barbarous usage they commonly gave their captives, to whom, for covetousness of their clothes, they did not leave rags sufficient to cover their nakedness, so void were they of the modesty as well as of the pity due to the human nature. Instead of glorying she sits silently, and gets into darkness (Isa 47:5), ashamed to show her face, for she has quite lost her credit and shall no more be called the lady of kingdoms. Note, God can make those sit silently that used to make the greatest noise in the world, and send those into darkness that used to make the greatest figure. Let him that glories, therefore, glory in a God that changes not, and not in any worldly wealth, pleasure, or honour, which are subject to change.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–6. Public domain.
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JeromeAD 420
Commentary on Isaiah
(Chapter 47, verses 1 and following) Descend, sit in the dust, virgin daughter of Babylon: sit on the ground, there is no throne for the daughter of the Chaldeans, for you shall no longer be called tender and delicate. Take a millstone and grind flour: uncover your nakedness, uncover your shoulder, reveal your legs, cross the rivers. Your shame will be exposed, and your disgrace will be seen; I will take vengeance, and no one will be able to resist me. 70: Descend, sit on the ground, virgin daughter of Babylon, sit on the ground. There is no throne of the daughter of the Chaldeans, for you shall no longer be called delicate and tender. Take the millstone, grind the flour. Uncover your head, strip off your hair, uncover your legs, cross the rivers; your shame will be uncovered, your disgrace will be seen. What is right about you, I will take away; I will not deliver you to men anymore. Just as in Ezekiel under the figure of a ship and all its instruments, the adornments of Tyre are set forth, which were devoted to trading (Ezek. 26), and because of the abundance of water, the king of Egypt is called a dragon, and its scales, reeds, and papyrus, and its fish are described, and Jerusalem, together with idols, testifies to the fornication of harlots and the likeness of a brothel: so in this present place, under the person of a captive woman, who once was a queen, the servitude of Babylon is indicated; and she is told to descend from the pride of her kingdom and to sit on the dust. But she is also called a virgin and a daughter, either because all human beings are creatures of God and therefore not damnable by nature like the heretics of Babylon, or because of the luxury and splendor of the once most powerful city, which, as it grew old and approached its decline, boasted of being a maiden and a girl. Although some interpret the daughter of Babylon, as written in the Septuagint, as not referring to Babylon itself but to the city of Rome, which is specifically called Babylon in the Book of Revelation (Rev. 14) and in the Epistle of Peter (2 Pet. 5), and all that is now said about Babylon testifies to its ruins, it must be understood as the bird and the justice of God. After Zion, that is, the Church, is saved, Babylon should perish forever. Therefore, it is said that the queen and daughter of the Chaldeans (for she was founded by the Chaldeans) is no longer called soft and tender, and abundant in luxuries, which was carried in the hands of all nations; so much so that she could barely leave footprints on the ground: and it is ordered that she removes the mill, and grinds grain, which is a sign of hard captivity and extreme servitude; so that she, who was once a queen, may now serve the work of grinding flour. But because it follows: Strip off your shamefulness, even the mill is understood figuratively by the Hebrews, namely that it should be open to the lust of the conquerors, like a prostitute. And what is written in the Book of Judges about Samson (Judg. 16), that he was condemned by the Philistines to the mill, they want to signify that he was compelled to do this to foreign women as the most powerful of men for offspring. In the place where we have interpreted 'strip off your shamefulness', for which the LXX translated 'reveal your covering', Theodotion put the Hebrew word Samthech; Aquila Semmathech; Symmachus τὸ σιωπηλόν σου: which we can express as 'your silence', which should be kept silent out of shame. Indeed, we also read this in the Song of Songs, where the beauty of the bride is described: at the end it says, 'Without your silence' (Song 4). Those who were unwilling to translate the name, which in Holy Scripture signifies shamefulness, made a valid point. And rightly so, it uses indecent names against Babylon (even though there is no shame in calling a part of the human body by its proper name), to whom it is commanded to bare the breasts, and to open the thighs and expose the woman, and to go into captivity, so that her shame may be seen and her disgrace may be forever exposed. And the Lord says that He has done this in order to take vengeance on her who oppressed His people, and that no one should hear her prayers, who tries to appease the anger of the Lord with their presence. But the angel of the nation of Babylon, who speaks with the other angels, signifies: We took care of Babylon, but she was not healed. And what the Seventy translated as 'I will take away what is just from you' is understood to mean Babylon: or at least this, that what is just has been taken away from Babylon. The Stoic disputants argue that many things that are considered shameful and wrong by human convention are actually morally good, such as parricide, adultery, murder, incest, and other similar acts. Conversely, things that are considered morally good appear shameful in name only, such as procreating children, relieving a swollen stomach with flatulence, emptying the bowels with feces, and urinating to relieve the bladder: in short, we cannot, as we say, turn up our nose at a fart. Therefore, that which Aquila set up, as we have said, is called the venerable woman. Its etymology among them signifies, 'thirsty yours,' indicating the unquenchable pleasure of Babylon.
Cyril of AlexandriaAD 444
COMMENTARY ON ISAIAH 4:3.47:1-3
“Bare your legs and cross the rivers. Your shame will be uncovered and your disgrace shown.” For she was once led into captivity. She was taken from her own land into that of the victors. Being between the two rivers, they had to cross on their feet and uncover themselves. What decorum the women had was lost, and out of necessity even the private parts of their bodies were exposed to many.
Theodoret of CyrusAD 458
COMMENTARY ON ISAIAH 14:47.1-4
“Come down, sit on the ground, virgin daughter of Babylon.” Isaiah calls her “virgin” not because she was chaste—in fact she was corrupt and shameless—but because she was dressed in the manner of a virgin. “Sit down on the ground; it is not a throne.” You have been deprived of royalty, he says; you have changed place with a slave. “Sink down into the shades, O daughter of the Chaldeans, for you shall no more be called tender and luxurious.” You have lost your good fortune of former times; you do not revel in the misfortunes of others.… The one who has redeemed you has the name “the Lord of Hosts.” If anyone wants to understand this passage as applying equally to Babylon, one should recognize that through its punishment it has been spared from sinning more. Because Babylon no longer was in power, it no longer sinned and gained the benefit of avoiding greater sins.
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 47:3 delivers a stark prophetic declaration of divine judgment against Babylon, personified as a proud "virgin daughter." It vividly portrays her complete humiliation and public disgrace through imagery of exposed nakedness and shame, signifying the utter stripping away of her power, dignity, and perceived invincibility. The verse culminates in God's resolute promise to execute vengeance, emphasizing that His judgment will be absolute and unhindered by any human limitation or sentimentality, underscoring His sovereign and formidable nature as the ultimate judge of nations.
CONTEXT
Literary Context: Isaiah 47 is a powerful prophetic oracle specifically directed against Babylon, a dominant world power in the ancient Near East. This chapter is part of a larger section in Isaiah (chapters 40-55) often referred to as "Second Isaiah," which focuses on God's comfort for His people, His sovereignty over history, and the coming redemption through the Servant. Immediately preceding verse 3, the prophet commands Babylon, personified as a proud queen, to descend from her throne, sit in the dust, and perform the tasks of a slave woman, such as grinding meal and lifting skirts to cross streams, as detailed in Isaiah 47:1-2. This sets the stage for the profound humiliation described in verse 3, emphasizing the dramatic reversal of her fortunes from a position of power and luxury to one of abject servitude and public shame. The imagery is designed to shock and to highlight the depth of her fall.
Historical & Cultural Context: Babylon, particularly the Neo-Babylonian Empire under Nebuchadnezzar II, was the superpower of its day, renowned for its military might, impressive architecture (like the Hanging Gardens and the Ishtar Gate), and its perceived invincibility. It was the empire that conquered Judah and exiled its people to Babylon in the 6th century BCE. In ancient Near Eastern cultures, public nakedness was not merely a physical state but a profound symbol of utter disgrace, vulnerability, and complete subjugation. Conquered enemies, especially women, were often stripped and paraded as a sign of their defeat and the victor's absolute triumph. This act was designed to inflict maximum psychological and social humiliation. The concept of "shame" (Hebrew: cherpâh) carried immense weight in honor-shame cultures, representing a loss of reputation, dignity, and social standing that was often worse than physical suffering.
Key Themes: Isaiah 47:3 contributes significantly to several major theological and narrative themes found throughout Isaiah and the broader prophetic literature. Foremost among these is Divine Judgment and Retribution, where God is portrayed as the sovereign ruler of history who holds nations accountable for their actions, particularly their pride and oppression. Babylon, despite being used by God as an instrument against Judah, exceeded her divine mandate through excessive cruelty and self-exaltation, thus incurring God's wrath, as seen in Isaiah 10:5-15. Another key theme is Utter Humiliation and Disgrace, which vividly depicts the reversal of fortunes for the proud and powerful. Babylon's fall serves as a powerful illustration of the principle that "pride goes before destruction, and a haughty spirit before a fall," as articulated in Proverbs 16:18. Finally, the verse underscores God's Unwavering Justice and Absolute Sovereignty, emphasizing that His judgment is not limited by human weakness or sentimentality, but is executed with divine power and resolve, distinct from any human interaction or negotiation. This highlights God's unique and formidable nature as the ultimate judge, as seen in His declarations of absolute power over all creation and history in Isaiah 45:5-7.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 47:3 employs several powerful literary devices to convey its message of impending judgment. Personification is central, as Babylon is addressed as a "virgin daughter" (implied from the preceding verses) whose "nakedness" and "shame" are exposed, giving a human face to the empire's downfall. This makes the humiliation more visceral and relatable. The use of parallelism in "Thy nakedness shall be uncovered, yea, thy shame shall be seen" intensifies the message, repeating the core idea of public disgrace through slightly different but reinforcing terms. This rhetorical technique emphasizes the certainty and totality of Babylon's exposure. Furthermore, the phrase "I will not meet thee as a man" is a powerful simile (or a form of negative analogy), contrasting God's divine, unyielding judgment with the potential for human weakness, pity, or negotiation. This highlights God's absolute sovereignty and the uncompromising nature of His justice, setting Him apart from any earthly ruler. The imagery itself is highly symbolic, with nakedness representing vulnerability, loss of honor, and utter defeat, a common motif in prophetic literature to depict the subjugation of conquered nations.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 47:3 powerfully articulates the biblical truth of divine sovereignty over all nations and the certainty of God's righteous judgment against pride and oppression. It serves as a stark reminder that no empire, no matter how powerful or self-assured, can escape the ultimate accountability before the Almighty. This passage reinforces the consistent prophetic message that God uses nations as instruments, but He also judges them when they overstep their bounds and act with excessive cruelty or self-exaltation. The humiliation of Babylon is a testament to God's unwavering commitment to justice for His people and for all who suffer under oppressive regimes. It underscores the principle that ultimate power and authority rest with God alone, not with human empires.
REFLECTION AND APPLICATION
Isaiah 47:3 offers profound lessons for both individuals and nations in every age. For those who feel oppressed or witness injustice, this verse is a powerful reminder that God sees, God remembers, and God will act. It instills hope that even the most formidable powers will ultimately face divine accountability, and that God's justice will prevail. For those in positions of power, whether in government, business, or even within the church, it serves as a sobering warning against the dangers of pride, self-sufficiency, and the abuse of authority. The fall of Babylon, a seemingly invincible empire, demonstrates that human strength and arrogance are ultimately fleeting when confronted by divine power. We are called to humility, justice, and compassion, remembering that our ultimate accountability is to God. This passage challenges us to examine our own hearts and systems for any lingering pride or oppressive tendencies, urging us to align our lives and actions with God's righteous character.
Questions for Reflection
FAQ
What does "Thy nakedness shall be uncovered, yea, thy shame shall be seen" mean in a cultural context?
Answer: In ancient Near Eastern cultures, public nakedness was the ultimate symbol of humiliation, disgrace, and complete subjugation. It was often inflicted upon conquered enemies, especially women, to strip them of all honor, dignity, and perceived power. For Babylon, a proud and opulent empire, this imagery signifies the total reversal of her fortunes, from a position of glory and perceived invincibility to one of utter public shame and vulnerability. It means that all her hidden sins, her moral corruption, and her true weakness will be exposed for the world to see, leaving her utterly without defense or respect. This is not merely a physical state but a profound spiritual and social degradation.
Why does God say, "I will not meet thee as a man"?
Answer: This phrase emphasizes the absolute and uncompromising nature of God's judgment. When a human "meets" another, there is often room for negotiation, sentimentality, pity, or a change of mind. Human interactions are limited by emotions, physical constraints, and fallibility. However, God declares that His encounter with Babylon will be devoid of any such human weakness or restraint. He will not be swayed by appeals for mercy, nor will His power be limited. It signifies that His vengeance will be executed with divine resolve, absolute power, and unwavering justice, ensuring that Babylon receives the full measure of her deserved judgment without any human-like mitigation. It highlights God's unique and formidable nature as the ultimate sovereign judge, distinct from any earthly ruler or human interaction. This concept is echoed in other passages emphasizing God's unchangeable character and the certainty of His word, such as Numbers 23:19.
CHRIST-CENTERED FULFILLMENT
While Isaiah 47:3 directly prophesies the judgment of literal Babylon, its profound theological principles find their ultimate fulfillment and transformation in Christ. The exposure of "nakedness" and "shame" points to the universal human condition of sin and spiritual vulnerability before a holy God, a shame that no human effort or earthly power can cover. It is in Christ that humanity's true shame is addressed. He, the sinless Lamb of God, willingly took on the "nakedness" and "shame" of the cross, bearing the full weight of divine vengeance against sin, so that those who believe might be clothed in His righteousness, as powerfully articulated in 2 Corinthians 5:21. The declaration "I will not meet thee as a man" underscores God's absolute holiness and the uncompromising nature of His justice against sin. Yet, in Christ, this divine justice is met not with human weakness, but with divine love and sacrifice. God, in His infinite wisdom, met humanity's sin not with a human-like compromise, but with a divine solution: sending His Son to be the propitiation for our sins, as revealed in 1 John 4:10. Thus, the terrifying judgment against Babylon foreshadows the ultimate judgment against sin itself, which was fully absorbed by Christ on the cross, offering a path to reconciliation and covering for all who trust in Him, rather than facing God's unmitigated wrath. The fall of Babylon also prefigures the ultimate downfall of all oppressive systems and the "Babylon the Great" of Revelation, which will finally be judged by the Lamb who reigns supreme, as depicted in Revelation 18:2-8 and Revelation 19:11-16.