English Standard Version
You felt secure in your wickedness; you said, “No one sees me”; your wisdom and your knowledge led you astray, and you said in your heart, “I am, and there is no one besides me.”
King James Bible
For thou hast trusted in thy wickedness: thou hast said, None seeth me. Thy wisdom and thy knowledge, it hath perverted thee; and thou hast said in thine heart, I am, and none else beside me.
American Standard Version
For thou hast trusted in thy wickedness; thou hast said, None seeth me; thy wisdom and thy knowledge, it hath perverted thee, and thou hast said in thy heart, I am, and there is none else besides me.
And thou best trusted in thy wickedness, and hast said: There is none that seeth me. Thy wisdom, and thy knowledge, this hath deceived thee. And thou best said in thy heart: I am, and besides me there is no other.
English Revised Version
For thou hast trusted in thy wickedness; thou hast said, None seeth me; thy wisdom and thy knowledge, it hath perverted thee: and thou hast said in thine heart, I am, and there is none else beside me.
Webster's Bible Translation
For thou hast trusted in thy wickedness: thou hast said, None seeth me. Thy wisdom and thy knowledge, it hath perverted thee; and thou hast said in thy heart, I am, and none else besides me.
Isaiah 47:10 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
From the gods of Babylon the proclamation of judgment passes onto Babylon itself. "Come down, and sit in the dust, O virgin daughter Babel; sit on the ground without a throne, O Chaldaeans-daughter! For men no longer call thee delicate and voluptuous. Take the mill, and grind meal: throw back they veil, lift up the train, uncover the thigh, wade through streams. Let thy nakedness be uncovered, even let thy shame be seen; I shall take vengeance, and not spare men. Our Redeemer, Jehovah of hosts is His name, Holy One of Israel." This is the first strophe in the prophecy. As v. 36 clearly shows, what precedes is a penal sentence from Jehovah. Both בּת in relation to בּתוּלת (Isaiah 23:12; Isaiah 37:22), and בּבל and כּשׂדּים in relation to בּת, are appositional genitives; Babel and Chaldeans (כשׂדים as in Isaiah 48:20) are regarded as a woman, and that as one not yet dishonoured. The unconquered oppressor is threatened with degradation from her proud eminence into shameful humiliation; sitting on the ground is used in the same sense as in Isaiah 3:26. Hitherto men have called her, with envious admiration, rakkâh va‛ânuggâh (from Deuteronomy 28:56), mollis et delicata, as having carefully kept everything disagreeable at a distance, and revelled in nothing but luxury (compare ‛ōneg, Isaiah 13:22). Debauchery with its attendant rioting (Isaiah 14:11; Isaiah 25:5), and the Mylitta worship with its licensed prostitution (Herod. i. 199), were current there; but now all this was at an end. תוסיפי, according to the Masora, has only one pashta both here and in Isaiah 47:5, and so has the tone upon the last syllable, and accordingly metheg in the antepenult. Isaiah's artistic style may be readily perceived both in the three clauses of Isaiah 47:1 that are comparable to a long trumpet-blast (compare Isaiah 40:9 and Isaiah 16:1), and also in the short, rugged, involuntarily excited clauses that follow. The mistress becomes the maid, and has to perform the low, menial service of those who, as Homer says in Od. vii. 104, ἀλετρεύουσι μύλης ἔπι μήλοπα καρπόν (grind at the mill the quince-coloured fruit; compare at Job 31:10). She has to leave her palace as a prisoner of war, and, laying aside all feminine modesty, to wade through the rivers upon which she borders. Chespı̄ has ĕ instead of ĭ, and, as in other cases where a sibilant precedes, the mute p instead of f (compare 'ispı̄, Jeremiah 10:17). Both the prosopopeia and the parallel, "thy shame shall be seen," require that the expression "thy nakedness shall be uncovered" should not be understood literally. The shame of Babel is her shameful conduct, which is not to be exhibited in its true colours, inasmuch as a stronger one is coming upon it to rob it of its might and honour. This stronger one, apart from the instrument employed, is Jehovah: vindictam sumam, non parcam homini. Stier gives a different rendering here, namely, "I will run upon no man, i.e., so as to make him give way;" Hahn, "I will not meet with a man," so destitute of population will Babylon be; and Ruetschi, "I will not step in as a man." Gesenius and Rosenmller are nearer to the mark when they suggest non pangam (paciscar) cum homine; but this would require at any rate את־אדם, even if the verb פּגע really had the meaning to strike a treaty. It means rather to strike against a person, to assault any one, then to meet or come in an opposite direction, and that not only in a hostile sense, but, as in this instance, and also in Isaiah 64:4, in a friendly sense as well. Hence, "I shall not receive any man, or pardon any man" (Hitzig, Ewald, etc.). According to an old method of writing the passage, there is a pause here. But Isaiah 47:4 is still connected with what goes before. As Jehovah is speaking in Isaiah 47:5, but Israel in Isaiah 47:4, and as Isaiah 47:4 is unsuitable to form the basis of the words of Jehovah, it must be regarded as the antiphone to Isaiah 47:1-3 (cf., Isaiah 45:15). Our Redeemer, exclaims the church in joyfully exalted self-consciousness, He is Jehovah of Hosts, the Holy One of Israel! The one name affirms that He possesses the all-conquering might; the other that He possesses the will to carry on the work of redemption - a will influenced and constrained by both love and wrath.
Treasury of Scripture Knowledge
thou hast trusted
thou hast said
perverted thee. or, caused thee to turn away. I am
"See the man who would not make God his refuge, but trusted in the abundance of his riches and sought refuge in his own destruction!"
Put no trust in extortion; set no vain hopes on robbery; if riches increase, set not your heart on them.
Woe to those who are wise in their own eyes, and shrewd in their own sight!
Ah, you who hide deep from the LORD your counsel, whose deeds are in the dark, and who say, "Who sees us? Who knows us?"
He feeds on ashes; a deluded heart has led him astray, and he cannot deliver himself or say, "Is there not a lie in my right hand?"
Now therefore hear this, you lover of pleasures, who sit securely, who say in your heart, "I am, and there is no one besides me; I shall not sit as a widow or know the loss of children":
No one enters suit justly; no one goes to law honestly; they rely on empty pleas, they speak lies, they conceive mischief and give birth to iniquity.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.