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.

and, behold, here cometh a troop of men, horsemen in pairs. And he answered and said, Fallen, fallen is Babylon; and all the graven images of her gods are broken unto the ground.

Behold this man cometh, the rider upon the chariot with two horsemen, and he answered, and said: Babylon is fallen, she is fallen, and all the graven gods thereof are broken unto the ground.

And behold, there cometh a chariot of men; horsemen by pairs. And he answered and said, Babylon is fallen, is fallen; and all the graven images of her gods he hath broken unto the ground.

and, behold, here cometh a troop of men, horsemen in pairs. And he answered and said, Babylon is fallen, is fallen; and all the graven images of her gods are broken unto the ground.

And lo, this, the chariot of a man is coming, A couple of horsemen.' And he answereth and saith: 'Fallen, fallen hath Babylon, And all the graven images of her gods He hath broken to the earth.

And, behold, here comes 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 has broken to the ground.

See, here come war-carriages with men, horsemen by twos: and in answer he said, Babylon is made low, is made low, and all her images are broken on the earth.

And, behold, there came a troop of men, horsemen by pairs. And he spoke and said: 'Fallen, fallen is Babylon; And all the graven images of her gods are broken unto the ground.'

Behold, a certain man approaches, a man riding on a two-horse chariot." And he responded, and he said: "Fallen, fallen is Babylon! And all its graven gods have been crushed into the earth!

Et ecce, hic venit currus hominis, par equitum. Et loquutus est, ac dixit, Cecidit, cecidit Babel, et omnia sculptilia deorum ejus contrivit ad terram.

Babylon is fallen, is fallen. This shews plainly that it is not king Belshazzar's watchman who is introduced, for this speech would be unsuitable to such a character. The Prophet therefore makes known, by the command of God, what would happen. Now, this may refer either to God or to Darius, as well as to the watchman; and it makes little difference as to the meaning, for Darius, being God's servant in this matter, is not inappropriately represented to be the herald of that judgment. There would be greater probability in referring it to God himself; for Darius had no such thoughts when he overthrew the idols of the Babylonians. But the speech agrees better with the character of a guardian, as if an angel added an interpretation to the prophecy. And all the graven images of her gods. There is here an implied contrast between the living God and dead idols. This mode of expression, too, deserves notice, when he calls them "images of gods;" for the Babylonians knew, as all idolaters loudly proclaim, that their images are not gods. Yet they ascribed to them divine power, and when this is done, "the truth of God is changed into a lie," (Romans 1:25,) and not only so, but God himself is denied. But on this subject we shall afterwards speak more largely. Here we see, that by her destruction Babylon was punished for idolatry, for he assigns the reason why Babylon was destroyed. It was because the Lord could not endure that she should glory in her "graven images."

And, behold a chariot of men - This place shows that the word 'chariot' (רכב rekeb) may denote something else than a wagon or carriage, as a chariot drawn by men cannot be intended. The sense can be expressed, perhaps, by the word "riding," 'I see a riding of men approach;' that is, I see "cavalry" drawing near, or men riding and hastening to the battle.
With a couple of horsemen - The word 'with' is not in the Hebrew. The meaning is, 'I see a riding of men, or cavalry; and they come in pairs, or two abreast.' A part of the sentence is to be supplied from Isaiah 21:7. He saw not only horsemen, but riders on donkeys and camels.
And he answered - That is, the watchman answered. The word 'answer,' in the Scriptures, means often merely to commence a discourse after an interval; to begin to speak Job 3:2; Daniel 2:26; Acts 5:8.
Babylon is fallen - That is, her ruin is certain. Such a mighty army is drawing near, and they approach so well prepared for battle, that the ruin of Babylon is inevitable. The "repetition" of this declaration that 'Babylon is fallen,' denotes emphasis and certainty. Compare Psalm 92:9 :
For lo, thine enemies, O Lord,
For lo, thine enemies shall perish.
Psalm 93:3 :
The floods have lifted up, O Lord;
The floods have lifted up their waves.
A similar description is given of the fall of Babylon in Jeremiah 50:32; Jeremiah 51:8; and John has copied this description in the account of the overthrow of the mystical Babylon Revelation 18:1-2. Babylon was distinguished for its pride, arrogance, and haughtiness. It became, therefore, the emblem of all that is haughty, and as such is used by John in the Apocalypse; and as such it was a most striking emblem of the pride, arrogance, haughtiness, and oppression which have always been evinced by Papal Rome.
And all the graven images - Babylon was celebrated for its idolatry, and perhaps was the place where the worship of idols commenced. The principal god worshipped there was Belus, or Bel (see the note at Isaiah 46:1).
Are broken - That is, shall be destroyed; or, in spite of its idols, the whole city would be ruined.

Here cometh a chariot of men, etc. "A man, one of the two riders" - So the Syriac understands it, and Ephrem Syr.

And, behold, here cometh a chariot of men, [with] a couple of horsemen. And (m) he answered and said, Babylon is fallen, is fallen; and all the graven images of her gods he hath broken to the ground.
(m) The watchman whom Isaiah set up, told him who came toward Babylon, and the angel declared that it would be destroyed: all this was done in a vision.

And, behold, here cometh a chariot of men,.... Or "of a man" (x); a chariot with a man in it, Cyrus or Darius:
with a couple of horsemen; the army of the Medes and Persians, with their two leaders or generals, as before; only now seen nearer the city, just entering into it; for so the word may be rendered, "goeth", or "is gone in a chariot", &c.:
and he answered, and said; either the watchman, upon seeing the chariot and horsemen go into the city; or one of the horsemen that went in; so the Syriac and Arabic versions; or rather the prophet, and the Lord by him:
Babylon is fallen, is fallen: which is repeated to show the certainty of it. The same words are used of the fall of mystical Babylon, Revelation 14:8. The Targum is,
"it is fallen, and also it shall be, that Babylon shall fall;''
that is, a second time, and hereafter: and so Jarchi and Kimchi interpret it of two falls, one by the Medes and Persians, and the other by the hand of heaven, or God himself: literal Babylon fell by the former; mystical Babylon will fall by the latter, even by the breath of Christ's mouth, and the brightness of his coming:
and all the graven images of her gods he hath broken unto the ground; either Cyrus or Darius, who might do this, not from any detestation of them, but for the sake of the gold, and silver, and riches, that were about them; or rather the Lord by them, and so put an end to idolatry; as will be, when mystical Babylon is destroyed.
(x) "currus viri", Pagninus, Montanus.

chariot of men--chariots with men in them; or rather, the same body of riders, horsemen two abreast, as in Isaiah 21:7 [MAURER]. But HORSLEY, "The man drawn in a car with a pair of riders." The first half of this verse describes what the watchman sees; the second half, what the watchman says, in consequence of what he sees. In the interval between Isaiah 21:7 and Isaiah 21:9, the overthrow of Babylon by the horsemen, or man in the car, is accomplished. The overthrow needed to be announced to the prophet by the watchman, owing to the great extent of the city. HERODOTUS (1.131) says that one part of the city was captured some time before the other received the tidings of it.
answered--not to something said previously, but in reference to the subject in the mind of the writer, to be collected from the preceding discourse: proclaimeth (Job 3:2, Margin; Daniel 2:26; Acts 5:8).
fallen . . . fallen--The repetition expresses emphasis and certainty (Psalm 92:9; Psalm 93:3; compare Jeremiah 51:8; Revelation 18:2).
images--Bel, Merodach, &c. (Jeremiah 50:2; Jeremiah 51:44, Jeremiah 51:52). The Persians had no images, temples, or altars, and charged the makers of such with madness [HERODOTUS 1.131]; therefore they dashed the Babylonian "images broken unto the ground."

But when he is about to speak, his complaint is stifled in his mouth. "And, behold, there came a cavalcade of men, pairs of horsemen, and lifted up its voice, and said, Fallen, fallen is Babylon; and all the images of its gods He hath dashed to the ground!" It is now clear enough where the long procession went to when it disappeared. It entered Babylon, made itself master of the city, and established itself there. And now, after a long interval, there appears a smaller cavalcade, which has to carry the tidings of victory somewhere; and the spy hears them cry out in triumph, "Fallen, fallen is Babylon!" In Revelation 18:1-2, the same words form the shout of triumph raised by the angel, the antitype being more majestic than the type, whilst upon the higher ground of the New Testament everything moves on in spiritual relations, all that is merely national having lost its power. Still even here the spiritual inwardness of the affair is so far expressed, that it is Jehovah who dashes to the ground; and even the heathen conquerors are obliged to confess that the fall of Babylon and its pesilim (compare Jeremiah 51:47, Jeremiah 51:52) is the work of Jehovah Himself. What is here only hinted at from afar - namely, that Cyrus would act as the anointed of Jehovah - is expanded in the second part (Isaiah 40-66) for the consolation of the captives.

Men - Not fitted with goods, but provided with men to fight. He - The prophet, who here gives an explication of the vision. He - God, by the hands of Cyrus.