Isaiah 47:2
in Isaiah 47Take millstones and grind flour; remove your veil; strip off your skirt, bare your thigh, and wade through the streams.
BSB
The same verse in ASV and KJV ▾
ASV
Take the millstones, and grind meal; remove thy veil, strip off the train, uncover the leg, pass through the rivers.
KJV
Take the millstones, and grind meal: uncover thy locks, make bare the leg, uncover the thigh, pass over the rivers.
⋯
This verse in Isaiah 47
Commentary
10 notes on this verse(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.
This site's exposition
Come down, and sit in the dust, O virgin daughter of Babylon
on Isaiah 47:1-4
Come down, and sit in the dust, O virgin daughter of Babylon, sit on the ground: there is no throne, strips the empire of both seat and title in one breath, the virgin figure marking a city that had never been taken now ordered into a slave's labor, take the millstones, and grind meal. The bench reads the uncovered thigh and the rivers passed over as the humiliation of exile itself, a queen reduced to the field hand's exposure and the captive's march. Into the taunt the prophet interjects the chapter's counterweight, as for our redeemer, the Lord of hosts is his name, the Holy One of Israel, the title the book carries through both its halves. The redeemer's name stands deliberately inside Babylon's fall, the same God who judges the empire and ransoms his people.
The record, by era
The Church Fathers1 voice
As Fabiola was not ashamed of the Lord on earth, so he shall not be ashamed of her in heaven. She laid bare her wound to the gaze of all, and Rome beheld with tears the disfiguring scar that marred her beauty. She uncovered her limbs, bared her head and closed her mouth. She no longer entered the church of God but, like Miriam the sister of Moses, she sat apart, outside the camp, till the priest who cast her out should himself call her back.
The Medieval Church2 voices
Second, as to the ignominy which they incurred: take a millstone, which was the work of servant girls, as if to say: you shall be a servant girl; or it signifies sexual intercourse, as in Judges 16:21 of Samson; uncover your shame, that is, your …
"Take the millstone," that is: After being deprived of the glory of your sovereignty, you will adopt the apparel of slaves. The words "cut your white hair" [in the Syriac Bible, Peshitta] mean "You have grown old and decrepit in your sovereignty."
The Reformation1 voice
The whole of this description tends to shew that there shall be a great change among the Babylonians, so that this city, which was formerly held in the highest honor, shall be sunk in the lowest disgrace, and subjected to outrages of every kind, and thus shall exhibit a striking display of the wrath of God.
The Puritans and the Awakening1 voice
Take the millstones, and grind meal,.... Foretelling that the Chaldeans should be taken captives, and used as such, and sent to prison houses, where they should turn the mill, and grind corn into meal; a very servile work, and which used to be done by captives and slaves, even by female ones, Exo 11:
3 more voices on this verse
The Puritans and the Awakening1 voice
Let those that have power use it with temper and moderation, considering that the spoke which is uppermost will be under. All her glory, and all her glorying, are gone. Instead of glory, she has ignominy (
quarantine:debris (2026-07-29) — unbalanced-parens
The Nineteenth Century2 voices
Take the millstones, and grind meal “Take the mill, and grind corn” - It was the work of slaves to grind the corn. They used hand-mills: water-mills were not invented till a little before the time of Augustus, (see the Greek epigram of Antipater, which seems to celebrate it as a new invention, Anthol. Cephalae, 653); wind-mills, not until long after. It was not only the work of slaves, but the hardest work; and often inflicted upon them as a severe punishment: - Molendum in pistrino; vapulandum; habendae compedes. Terent. Phorm. 2:1. 19. Hominem pistrino dignum. Id. Heaut. 3:2.
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
Take the millstones, and grind meal - The design of this is plain. Babylon, that had been regarded as a delicately-trained female, was to be reduced to the lowest condition of poverty and wretchedness - represented here by being compelled to perform the most menial and laborious offices, and submitting to the deepest disgrace and ignominy. There is an allusion here to the custom of grinding in the East. The mills which were there commonly used, and which are also extensively used to this day, consisted of two stones, of which the lower one was convex on the upper side, and the upper one was concave on thee lower side, so that they fitted into each other. The hole for receiving the grain was in the center of the upper stone, and in the process of grinding the lower one was fixed, and the upper one was turned round, usually by two women (see Mat 24:41), with considerable velocity by means of a handle. Watermills were not invented until a little before the time of Augustus Caesar; and windmills long after. The custom of using handmills is the primitive custom everywhere, and they are still in use in some parts of Scotland, and generally in the East. (See Mr. Pennant’s “Tour to the Hebrides,” and the Oriental travelers generally. Grinding was usually performed by the women, though it was often regarded as the work of slaves. It was often inflicted on slaves as a punishment. Molendum in pistrino; vapulandum; habendae compedes. Terent. Phormio ii. 1. 19. In the East it was the usual work of female slaves see (Exo 11:5, in the Septuagint) ‘Women alone are employed to grind their corn.’ (Shaw, “Algiers and Tunis,” p. 297) ‘They are the female slaves that are generally employed in the East at those handmills. It is extremely laborious, and esteemed the lowest employment in the house.’ (Sir John Chardin, Harmer’s Obs. i. 153) Compare Lowth, and Gesen. […]
The words behind it
12 Hebrew wordsEvery Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Hebrew | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| קְחִ֥י | kechi | take | H3947 → | 966 times |
| רֵחַ֖יִם | rechayim | a hand-mill | H7347 → | |
| וְטַ֣חֲנִי | vetachani | and grind | H2912 → | |
| קָ֑מַח | kamach | flour | H7058 → | |
| גַּלִּ֨י | gali | uncover | H1540 → | 186 times |
| צַמָּתֵ֧ךְ | tzamatekh | veil your | H6777 → | |
| חֶשְׂפִּי־ | chespi- | strip off | H2834 → | 11 times |
| שֹׁ֛בֶל | shoel | a skirt | H7640 → | |
| גַּלִּי־ | gali- | uncover | H1540 → | 186 times |
| שׁ֖וֹק | shok | a leg | H7785 → | |
| עִבְרִ֥י | ʾivri | pass through | H5674 → | 556 times |
| נְהָרֽוֹת׃ | neharot | rivers | H5104 → | 119 times |
קְחִ֥יtake
kechiH3947 →966 times
רֵחַ֖יִםa hand-mill
rechayimH7347 →
וְטַ֣חֲנִיand grind
vetachaniH2912 →
קָ֑מַחflour
kamachH7058 →
גַּלִּ֨יuncover
galiH1540 →186 times
צַמָּתֵ֧ךְveil your
tzamatekhH6777 →
חֶשְׂפִּי־strip off
chespi-H2834 →11 times
שֹׁ֛בֶלa skirt
shoelH7640 →
גַּלִּי־uncover
gali-H1540 →186 times
שׁ֖וֹקa leg
shokH7785 →
עִבְרִ֥יpass through
ʾivriH5674 →556 times
נְהָרֽוֹת׃rivers
neharotH5104 →119 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Exodus 11:5and every firstborn son in the land of Egypt will die, from the firstborn of Pharaoh who sits on his throne, to the firstborn of the servant girl behind the hand mill, as well…
it leads to
- Matthew 24:41
Two women will be grinding at the mill: one will be taken and the other left.
Reached by 2 separate paths from here.
- Psalms 78:51
He struck all the firstborn of Egypt, the virility in the tents of Ham.
- Psalms 136:10
He struck down the firstborn of Egypt His loving devotion endures forever.
- Exodus 4:23
and I told you to let My son go so that he may worship Me. But since you have refused to let him go, behold, I will kill your firstborn son!’”
- Matthew 24:41
Through
Judges 16:21Then the Philistines seized him, gouged out his eyes, and brought him down to Gaza, where he was bound with bronze shackles and forced to grind grain in the prison.
it leads to
- Exodus 11:5
and every firstborn son in the land of Egypt will die, from the firstborn of Pharaoh who sits on his throne, to the firstborn of the servant girl behind the hand mill, as well…
Reached by 2 separate paths from here.
- Proverbs 2:19
None who go to her return or negotiate the paths of life.
- Proverbs 14:14
The backslider in heart receives the fill of his own ways, but a good man is rewarded for his ways.
- Exodus 11:5
Through
Isaiah 20:4so the king of Assyria will lead away the captives of Egypt and the exiles of Cush, young and old alike, naked and barefoot, with bared buttocks—to Egypt’s shame.
it leads to
- Isaiah 19:4
I will deliver the Egyptians into the hands of harsh masters, and a fierce king will rule over them,” declares the Lord GOD of Hosts.
- Isaiah 19:4
Where this verse is studied
About Isaiah

This page draws on 11 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes on the Book of Isaiah; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Franz Delitzsch, Biblical Commentary on the Prophecies of Isaiah; Ishodad of Merv, COMMENTARY ON ISAIAH 47:2; Jerome, Commentary on Isaiah; Jerome, LETTER 77.5; John Calvin, Commentaries; John Gill, Exposition of the Old Testament (1748-1763); Matthew Henry, Commentary on the Whole Bible and Thomas Aquinas, Commentary on Isaiah.
