The passages are stopped - The ferries are seized, occupied. The historians state that when Cyrus captured the city his troops moved down the bed of the river and occupied all these ferries, finding at each of them the gates negligently left open. See the Daniel 5:1 note.

The reeds - literally, the marshes or pools, which formed an important part of the defenses of Babylon, were dried up as completely as a piece of wood would be consumed by fire.

That the passages are stopped - Either the bridges or slips for boats, by which the inhabitants passed from one side to the other, and may mean the principal gates or passes in the city, which the victorious army would immediately seize, that they might prevent all communication between the inhabitants.

The reeds they have burned with fire - What this means I cannot tell, unless it refer to something done after the taking of the city. Setting fire to the reeds in the marshy ground, in order the better to clear the places, and give a freer passage to the water, that it may neither stagnate nor turn the solid ground into a marsh. Dr. Blayney thinks it refers to the firing of the houses, in order to throw the inhabitants into the greater confusion; but no historian makes any mention of burning the city, except what is said Jeremiah 51:30, "They have burned her dwelling places;" and this may be a poetical expression. That they burnt nothing before they took the city must be evident from the circumstance of their taking the city by surprise, in the night time, with the greatest secrecy. Still there might have been some gates, barricadoes, or wooden works, serving for barracks or such like, which obstructed some of the great passages, which, when they had entered, they were obliged to burn, in order to get themselves a ready passage through the city. This is the more likely because this burning of reeds is connected with the stopping of the passages, burning the dwelling places, and breaking the bars.

And that the passages are stopped,.... Or "taken", or "seized" (o); where Cyrus placed soldiers to keep them; these were the passages leading from the river Euphrates to the city, the keys of it; the little gates, that Herodotus (p) speaks of, leading to the river, which were left open that night. Kimchi thinks the towers built by the river side, to keep the enemy out, that should attempt to enter, are meant; these were now in his hands;

and the reeds they have burnt with fire; which grew upon the banks of the river, and in the marshes adjoining to it. Some render it, "the marshes" (q); that is, the reeds and bulrushes in them, which usually grow in such places. And Herodotus (r) makes mention of a marsh Cyrus came to; the reeds in it he burnt, having many torches, with which he might set fire to them; as he proposed with them to burn the houses, doors, and porches (s); either to make way for his army, which might hinder the march of it; or to give light, that they might see their way into the city the better: though some think it was to terrify the inhabitants; which seems not so likely, since he marched up to the royal palace with great secrecy. This circumstance is mentioned, to show the certainty of the enemy's entrance, and the taking of part of the city. R. Jonah, from the Arabic language, in which the word (t) here used signifies "fortresses", so renders it here;

and the men of war are affrighted; and so fled, and left the passes, towers, and fortresses, which fell into the hands of Cyrus, as soon as they perceived his army was come up the channel and was landed, and the reeds were burnt.

(o) "praeoccupata", V. L. "comprehensa", Montanus; "occupati", Tigurine version, Schmidt. (p) L. 1. sive Clio, c. 191. (q) "paludes", V. L. Syr. Grotius; "stagna", Junius & Tremellius, Piscator, Schmidt. (r) L. 1. sive Clio, c. 191. (s) Xenophon, Cyropaedia, l. 7. c. 22. (t) "arundinetum feris et hinc munimentum, castellum", Camus apud Golium, Colossians 33. "castellum, munimentum viarum, arces", Castel. Lex. Colossians 29.

Permits of being taken as a continuation of the message brought to the king. מעבּרות, "crossing-places," do not here mean "fords" (Judges 3:28); for such shallow places, where one could go through the river, are not to be found in the Euphrates. at Babylon: they mean bridges and ferries, because, in addition to the stone bridge built by Nebuchadnezzar (Herodotus, i. 186; see Duncker's Geschichte, i. S. 859), there must also have been at Babylon, throughout its large extent, other means of crossing, either by bridges of boats or ferries. נתפּשׁוּ, "they have been taken," seized by the enemy; cf. Jeremiah 48:41. אגמּים are ponds and artificial lakes which had been formed for the protection of the city, of the waters of the Euphrates (Herodotus, i. 185; Arrian. Jeremiah 7:17); these "they have burned with fire." Inasmuch as a burning of ponds is an impossibility, many, with Kimchi, would understand אגמים of the reeds of the marshes. But the word has no such meaning; moreover, even if it had, the burning of the reeds would have no significance for the taking of the city. Others think of the sluices and the enclosures of the artificial waters, which enclosures were constructed of wood-work; but apart from the basin of water at Sepharvaim, which could be opened by sluices, the enclosure of the ponds with wood-work is a matter of much doubt, and a burning of the wood-work is not a burning of the ponds. The expression, as Calvin long ago remarked, is hyperbolic, and not to be pressed: Propheta hyperbolice ostendit, siccata fuisse vada Euphratis ac si quis lignum exureret igni supposito; hoc quidem aquis non convenit, sed hyperbolice melius exprimit miraculum. On the whole, the picture is not to be taken as a description of the historical circumstances connected with the taking of Babylon by Cyrus; neither, therefore, is the burning of the ponds to be referred to the fact that the bed of the Euphrates was made dry through diversion of the stream (Herodotus, i. 191); but we have here a poetic colouring given to the thought that all Babylon's means of offence and defence will fall into the power of the enemy and be destroyed by them. For (according to the reason assigned in Jeremiah 51:33 for what has been described) the Almighty God of Israel has decreed the destruction of Babylon. "The daughter of Babylon (i.e., not merely the city, but the kingdom of Babylon) is like a threshing-floor at the time when they tread it," i.e., stamp on it, make the ground into a threshing-floor by treading it hard.

(Note: "The threshing-floor is an open spot in the field, carefully levelled and cleared from stones, etc., that the grain may be spread out on it for threshing." - Paulsen, Ackerbau der Morgenl. S. 123. "A level spot is selected for the threshing-floors, which are then constructed near each other, of a circular form, perhaps fifty feet in diameter, merely by beating the earth hard." - Robinson's Pal. ii.227.)

הדריכהּ might be the infinitive (Ewald, 238, d): it is simpler, however, to take it as a perfect, and supply the relative אשׁר. The meaning is, that Babylon is ripe for judgment. עוד מעט, "yet a little while" (i.e., soon), comes the time of harvest, so that the grain will be threshed, i.e., the judgment will be executed. The figure reminds us of Isaiah 21:10, cf. Joel 3:13, Micah 4:13, etc.

And that the passages are stopped, and the reeds they have burned with fire, and the men of war are affrighted.

51:32 The passages - The passages over the river Euphrates, and all the other passages by which the Babylonians might make their escape, were guarded with soldiers. Reeds - On the border of the river Euphrates were vast quantities of great and tall reeds, which with the mud in which they stood, were as another wall to the city; but the Medes had burnt them so as the way was open.

32. passages are stopped-The guarded fords of the Euphrates are occupied by the enemy (see on [1005]Jer 50:38).

reeds . burned-literally, "the marsh." After draining off the river, Cyrus "burned" the stockade of dense tree-like "reeds" on its banks, forming the outworks of the city's fortifications. The burning of these would give the appearance of the marsh or river itself being on "fire."

51:1-58 The particulars of this prophecy are dispersed and interwoven, and the same things left and returned to again. Babylon is abundant in treasures, yet neither her waters nor her wealth shall secure her. Destruction comes when they did not think of it. Wherever we are, in the greatest depths, at the greatest distances, we are to remember the Lord our God; and in the times of the greatest fears and hopes, it is most needful to remember the Lord. The feeling excited by Babylon's fall is the same with the New Testament Babylon, Re 18:9,19. The ruin of all who support idolatry, infidelity, and superstition, is needful for the revival of true godliness; and the threatening prophecies of Scripture yield comfort in this view. The great seat of antichristian tyranny, idolatry, and superstition, the persecutor of true Christians, is as certainly doomed to destruction as ancient Babylon. Then will vast multitudes mourn for sin, and seek the Lord. Then will the lost sheep of the house of Israel be brought back to the fold of the good Shepherd, and stray no more. And the exact fulfilment of these ancient prophecies encourages us to faith in all the promises and prophecies of the sacred Scriptures.