Of course it was. That is why John called the old testament destruction of Babylon into remembrance in Rev 16:19: because of the similarities between the destruction of ancient Babylon and Babylon in the Revelation, which was Jerusalem.
Misinterpreting the destruction of ancient Babylon (and the Chaldeans) would require one to misinterpret a lot of other scriptures and history relating to Cyrus and the Assyrians including the prophecy of Jeremiah where he explained why ancient Babylon was destroyed:
"Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria." (Jer 50:17-18 KJV)
The prophecies of Daniel would be another matter altogether. LOL! By the way, there have been several "Day's of the Lord."
>>>Also, Isaiah 13:10 sounds a lot like Matthew 24:29, I wonder why?<<<
So do a lot of historians and commentators, although most have similar interpretations, for example:
John Gill believed the darkening of the sun in Matt 24:29 implied the departure of the glory of God from the temple; the dark moon as the elimination of ceremonial law (e.g., the Church has the moon under her feet in Rev 12:1;) and the falling stars represented the falling away in the doctrine of the rabbinical class, and so on.
James Stewart Russell wrote, "If these symbols therefore were proper to represent the fall of Babylon why should they be improper to set forth a still greater catastrophe--the destruction of Jerusalem? Take another example. The prophet Isaiah announces the desolation of Bozrah, the capital of Edom, in the following language: 'The mountains shall be melted with the blood of the slain. . . . All the host of heaven shall be dissolved and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from my vine, and as a falling fig from the fig-tree. For my sword shall be bathed in heaven: behold it-shall come down upon Idumea,' etc. (Isa. Xxxiv. 4, 5.) Here again we have the very imagery used by our Lord in His prophetic discourse; And if the fate of Bozrah might properly be described in language so lofty, why should it be thought extravagant to employ similar terms in describing the fate of Jerusalem?
"What, then, is the great catastrophe symbolically represented as the shaking of the earth and heavens? No doubt it is the overthrow and abolition of the Mosaic dispensation, or old covenant; the destruction of the Jewish church and state, together with all the institutions and ordinances connected therewith. There were 'heavenly things' belonging to the dispensation: the laws, and statutes, and ordinances, which were divine in their origin, and might be properly called the 'spiritualia' of Judaism - these were the heavens, which were to be shaken and removed. There were also 'earthly things:' the literal Jerusalem, the material temple, the land of Canaan - these were the earth, which was in like manner to be shaken and removed. The symbols are, in fact, equivalent to those employed by our Lord when predicting the doom of Israel. 'Immediately after the tribulation of those days (the horrors of the siege of Jerusalem) shall the sun be darkened, and the moon shall not give her light, and the powers of the heavens shall be shaken' (Matt 24:29). Both passages refer to the same catastrophe and employ very similar figures; besides which we have the authority of our Lord for fixing the event and the period of which He speaks within the limits of the generation then in existence: that is to say, the reference can only be to the judgment of the Jewish nation and the abrogation of the Mosaic economy at the Parousia."
Albert Barnes wrote, "The images here used are not to be taken literally. They are often used by the sacred writers to denote any great calamities. As the darkening of the sun and moon, and the falling of the stars would be an inexpressible calamity, so any great catastrophe, any overturning of kingdoms or cities, or dethroning of kings and princes, is represented by the darkening of the sun and moon, and by some terrible convulsion in the elements. Thus the destruction of Babylon is foretold in similar terms, Isa 13:10; and of Tyre, Isa 24:23. The slaughter in Bozrah and Idumea is predicted in the same language, Isa 34:4. See also Isa 50:3; 60:19,20; Eze 32:7; Joe 3:15.
John William Burgon wrote, "True indeed it is that Sun, Moon, and Stars are often spoken of figuratively,—are sometimes put symbolically for Christ, and his Church, and his Saints: true also it is, that, as at our Saviour's Birth it was foretold that" every valley should be filled, and every mountain and hill should be brought low,"(f)—words which do not admit of being understood literally,—so may the present place be rightly explained by those many ancient Fathers who interpret it altogether in a figurative manner. For ourselves, we prefer to take our Lord's words in the most literal sense they will possibly bear; suggesting only that beneath that literal sense and literal fulfillment, there may lie a mystical intention also.(g) If the Sun "put on mourning" at the Crucifixion, why may he not "be darkened" at the second Advent? But it is safer to meditate on the mysterious predictions of the text, than to pretend to explain them."
Matthew Henry wrote: That there shall be then a great and amazing change of the creatures, and particularly the heavenly bodies (v. 29). The sun shall be darkened, and the moon shall not give her light. The moon shines with a borrowed light, and therefore if the sun, from whom she borrows her light, is turned into darkness, she must fail of course, and become bankrupt. The stars shall fall; they shall lose their light, and disappear, and be as if they were fallen; and the powers of heaven shall be shaken. This intimates, That there shall be a great change, in order to the making of all things new. Then shall be the restitution of all things, when the heavens shall not be cast away as a rag, but changed as a vesture, to be worn in a better fashion, Ps. cii. 26. They shall pass away with a great noise, that there may be new heavens, 2 Pet. iii. 10-13. It shall be a visible change, and such as all the world must take notice of; for such the darkening of the sun and moon cannot but be: and it would be an amazing change; for the heavenly bodies are not so liable to alteration as the creatures of this lower world are. The days of heaven, and the continuance of the sun and moon, are used to express that which is lasting and unchangeable (As Ps. lxxxix. 29; xxxvi. 37); yet they shall thus be shaken. It shall be a universal change. If the sun be turned into darkness, and the powers of heaven be shaken, the earth cannot but be turned into a dungeon, and its foundation made to tremble. Howl, fir trees, if the cedars be shaken. When the stars of heaven drop, no marvel if the everlasting mountains melt, and the perpetual hills bow. Nature shall sustain a general shock and convulsion, which yet shall be no hindrance to the joy and rejoicing of heaven and earth before the Lord, when he cometh to judge the world (Ps. xcvi. 11, 13); they shall as it were glory in the tribulation The darkening of the sun, moon, and stars, which were made to rule over the day, and over the night (which is the first dominion we find of any creature, Gen. i. 16-18), signifies the putting down of all rule, authority, and power (even that which seems of the greatest antiquity and usefulness), that the kingdom may be delivered up to God, even the Father, and he may be All in all, 1 Cor. xv. 24, 28. The sun was darkened at the death of Christ, for then was in one sense the judgment of this world (John xii. 31), an indication of what would be at the general judgment.
In other words, they believe it is all symbolic. And I don't recall a single commentary to the contrary.
Philip
got a link to those guys you cite?
Source?