1 The burden of Babylon, which Isaiah the son of Amoz did see.
2 Lift ye up a banner upon the high mountain, exalt the voice unto them, shake the hand, that they may go into the gates of the nobles.
3 I have commanded my sanctified ones, I have also called my mighty ones for mine anger, even them that rejoice in my highness.
Sanctified ones typifying the Latter Day sanctified ones who besiege and destroy the Shinar House causing Babylon the Great to fall
Cyrus, and the "sanctified ones," his Medes and Persians, were typical of Christ and his Kings in "the way prepared," through the drying up of "the Great River Euphrates" by the sixth vial. Cyrus was named by Deity, and mentioned by name, about one hundred and sixty years before the capture of Babylon. His name and office are both representative as well as his mission. The name given was Coresh, which some interpret by the word sun; on the ground that the Greek writers affirm that the name in Persian signified the sun. Gesenius says, they were correct. But, should we go to pagan Greeks and Persians to learn the meaning of a Hebrew name conferred upon a man whom the God of Israel intended to raise up to accomplish a work upon Babylon, which was to find its antitype over 2400 years after?
My answer is, no. Coresh in Hebrew does not signify the sun, which is there represented by shemesh. Coresh is a proper name compounded of caph, like, and yoraish, the participle of yarash, which signifies, to seize, to take possession of, to occupy, mostly by force. Hence, Yoraish comes to signify one who takes possession of his inheritance by conquest.
This definition of Cyrus' Hebrew name accords with the facts of his history. The Deity had predetermined, that he should inherit the Babylonish Empire, which included the Holy Land; and that he should take possession of it by conquest. He therefore made Yoraish a part of his name; and, as he intended his career to be typical of His own Son's, Whom he hath constituted "the Heir of all things" terrestrial; and who is also to acquire possession of his inheritance by conquest; he added the letter caph, and condensing the three syllables into two, named him Coresh, or Koraish, signifying Like the Heir.
Now, let the reader note What occurred before Cyrus and Darius, with their "sanctified ones" (Isa. 13:3), the kings of the north, could take possession of Babylon. It was necessary, that "the Great River Euphrates," which flowed into and through the city, "should be dried up; that the way of Yahweh's Anointed Shepherd and his flock, might be prepared" (Isa. 44:25; 45:1).
"A drought is upon her waters, and they shall be dried up;" "I will dry up her great river eth-yammah; and make her springs dry" (Jer. 50:38; 51:36). This was literally accomplished by Cyrus, who turned the Euphrates from its course; left the channel of the river dry; marched his troops along the dried way in the night into the very heart of Babylon; and, coming upon the king and nobles "as a thief," put them without discrimination, or mercy, to the sword.
Such was the practical representation of the entrance into the Apocalyptic Babylon by Yahweh's Anointed Shepherd, the all-conquering Heir of the World, and the Kings, whom he will have raised to consubstantiality with himself (1 John 3:2), and constituted his co-operators, and companions in arms. He has been, so to speak, besieging Babylon, and inflicting upon her all the miseries of a besieged city, by the forces engaged in the execution of the plagues of the first five vials; but, as in the typical operations of Cyrus, "the sanctified ones" of the Eternal Spirit have not come into the possession of the Apocalyptic Babylon by direct assaults.
The Divine purpose required that the European Babylon should be entered by a coup de main, or unexpected attack. Cyrus entered thus. Since the commencement of the sixth vial, Christ Jesus has been, by his agents, drying up the Great River of Babylon, the Ottoman power; which, undried, would have been an inconvenience, and an embarrassment, in the development of those judicial household-arrangements, which must precede the manifestation of "the kings of the Sun's risings", to the world. Before the outpour of this vial, the Ottoman was a power, overshadowing Egypt, Syria, Palestine, and Syria, in great force. It could have concentrated its armies upon any of these provinces in great numbers; and with powerful and embarrassing effect, upon any un-warlike crowd that might be convened for the purposes of judgment, organization, and legislation, the necessary preparation for all great enterprises in a world like this.
It is true, that the Deity could destroy them all, however numerous and powerful, as He did the army of Sennacherib, in the reign of Hezekiah: there is here no question about what He could do; He can do what He pleases: but it is not according to His revealed plan of operations in the work of manifesting His sons, to have that judicial and preparatory work interrupted by battle, and the burial of a host of corpses. To prevent this embarrassing inconvenience, He deemed it necessary to dry up from those countries the overflowing power of "the Desolator" - to diminish it, and hold it in check by other jealous powers whose mutual distrust should reduce "the Sick Man" to a nullity.
8 And they shall be afraid: pangs and sorrows shall take hold of them; they shall be in pain as a woman that travaileth: they shall be amazed one at another; their faces shall be as flames.
Sorrow and conception greatly multiplied at the foundation of the Adamic age
As the woman had so wilfully sought the gratification of her flesh, when the Lord God passed sentence upon her He made it the ground of her punishment.
"I will," said He, "greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children: and thy desire shall be subject to thy husband, and he shall rule over thee."
This being her portion as the consequence of sin, the reverse would have been her condition, so long as her animal nature should have continued unchanged, if she had remained obedient. She would have brought forth children without pain and would have had fewer of them; nor would she have been deprived of that equality she enjoyed in the garden, and consequently she would have escaped that degradation she has experienced in all the countries of the world.
The punishment, however, was not inflicted simply as an individual sorrow. The pain was personal, and the subjection likewise; but the multiplication of woman's conception became necessary from the altered circumstances of things, which were then being constituted for the ensuing seven thousand years.
In the war divinely instituted between the seeds of the serpent and the woman, there would be a great loss of life. The population of the world would be greatly thinned; besides which great havoc would be made by pestilence, famine, and the ordinary diseases of the flesh. To compensate this waste, and still to maintain an increase, so that the earth might be filled, necessitated that part of woman's punishment involved in the multiplication of the conception, which is a great domestic calamity under the serpent-dominion of sin.
We hear much in some parts of the world of the political rights and equality of women with men, and of their preaching and teaching in public assemblies. We need wonder at nothing which emanates from the unenlightened thinking of sinful flesh. There is no absurdity too monstrous to be sanctified by unspiritualised animal intellect. Men do not think according to God's thinking, and therefore it is they run into the most unscriptural conceits; among which may be enumerated the political and social equality of women.
Elpis Israel 1.4.