isaiah 15 commentary
TRANSCRIPT
ISAIAH 15 COMMENTARY
EDITED BY GLENN PEASE
A Prophecy Against Moab
15 A prophecy against Moab:
Ar in Moab is ruined,
destroyed in a night!
Kir in Moab is ruined,
destroyed in a night!
1.BARNES, “The burden of Moab - (see the note at Isa_13:1). This is the title of the prophecy. The Chaldee renders this, ‘The burden of the cup of malediction which is to come upon Moab.’
Because in the night - The fact that this was to be done in the night denotes the suddenness with which the calamity would come upon them. Thus the expression is used in Job to denote the suddenness and surprise with which calamities come:
Terrors take hold on him as waters, A tempest stealeth him away in the night.
Job_27:20
So a thief is represented as coming in the night - in a sudden and unexpected manner Job_24:14 :
The murderer in the night is as a thief.
See also Mat_24:43; 1Th_5:2; 2Pe_3:10; Rev_3:3; Rev_16:15.
Ar of Moab - This was the capital of Moab. it was situated on the south of the river Arnon. It was sometimes called “Rabbath Moab.” Isaiah Isa_16:7-11 calls it the city ‘with walls of burnt brick.’ Under the name of Areopolis it occurs in Eusebius and Stephen of Byzantium, and in the acts of many Synods of the fifth and sixth centuries, when it was the seat of a bishop (Reland’s “Palestine,” pp. 577, 578). Abulfeda says that in his time it was a small town. Jerome says that the city was destroyed by an earthquake when he was young, probably about 315 a.d. Burckhardt found a place called Rabba about twenty miles south of the river Arnon, which he supposed to be the ancient Ar. Seetsen found there ruins of considerable compass; especially the ruins of an old palace or temple, of which portions of the wall and some pillars are still standing. Legh says,
‘There are no traces of fortifications to be seen; but, upon an eminence, were a dilapidated Roman temple and some tanks.’
Is laid waste - That is, is about to be laid waste. This passed before the mind of Isaiah in a vision, and he represents it as it appeared to him, as already a scene of desolation.
And brought to silence - Margin, ‘Cut off.’ The word may mean either. The sense is, that
the city was to be destroyed, for so the word דמה da�ma�h often means Hos_4:5-6; Hos_10:7, Hos_10:15; Jer_6:2; Jer_47:5; Zep_1:11.
Kir of Moab - Probably this city was the modern Kerek or Karak. The Chaldee renders it by
the name כרכא keraka�', or ‘fortress,’ hence, the name Kerek or Karak. According to Burckhardt, it lies about three hours, and according to Abulfeda twelve Arabic miles, south of Ar Moab, upon a very high and steep rocky hill, from which the prospect extends even to Jerusalem, and which, formed by nature for a fortress, overlooks the whole surrounding country. In the wars of the
Maccabees (2 Macc. 12:17) it is mentioned under the name of Κάρακα Karaka, and it is now known by the name of “Kerek” or “Karak.” In the time of the crusades, a pagan prince built there under king Fulco (in the year 1131) a very important castle, which was very serviceable to the Franks, and in 1183 it held out successfully against a formidable siege of a month by Saladin. Abulfeda speaks of it as so strong a fortress that one must abandon even the wish to take it. It has been visited in modern times by Seetsen, Burckhardt, and the company of English travelers referred to above. The place has still a castle, into which the whole surrounding country brings its grain for safe keeping. The small and poor town is built upon the remains of once important edifices, and is inhabited by Moslems and Christians. It is the seat of a bishop, though the bishop resides at Jerusalem (see Gesenius, “Commentary in loc.”)
2. CLARKE, “Because in the night - בליל beleil. That both these cities should be taken in the night is a circumstance somewhat unusual; but not so material as to deserve to be so strongly insisted upon. Vitringa, by his remark on this word, shows that he was dissatisfied with it in its plain and obvious meaning, and is forced to have recourse to a very hard metaphorical interpretation of it. Noctu vel nocturno impetu; vel metaphorice, repente, subito, inexpectata destructione: placet posterius. Calmet conjectures, and I think it probable, that the true reading
is כליל keleil, as the night. There are many mistakes in the Hebrew text arising from the very
great similitude of the letters ב beth, and כ caph, which in many MSS., and some printed editions, are hardly distinguishable.
Admitting this reading, the translation will be, -
“Because Ar is utterly destroyed, Moab is undone! Because Kir is utterly destroyed, Moab is undone!”
3. GILL, “The burden of Moab,.... A heavy, grievous prophecy, concerning the destruction of Moab. The Targum is, "the burden of the cup of cursing, to give Moab to drink.''
This seems to respect the destruction of it by Nebuchadnezzar, which is prophesied of in Jer_48:1 for that which was to be within three years, Isa_16:14 looks like another and distinct prophecy from this; though some think this was accomplished before the times of Nebuchadnezzar, either by Shalmaneser king of Assyria, some time before the captivity of the ten tribes, as Vitringa and others; or by Sennacherib, after the invasion of Judea, so Jarchi. Because in the night Ar of Moab is laid waste, and brought to silence; this was a chief city in Moab, perhaps the metropolis of it; see Num_21:28. Kimchi conjectures it to be the same with Aroer, which was by the brink of the river Arnon, Deu_2:36, Deu_3:12 and is mentioned with Dibon, as this, in Num_32:34 of which notice is taken, and not of Ar, in Jer_48:19. Some versions take Ar to signify a "city", and render it, "the city of Moab", without naming what city it was; and the Targum calls it by another name, Lahajath; but, be it what city it will, it was destroyed in the night; in such a night, as Kimchi interprets it; in the space of a night, very suddenly, when the inhabitants of it were asleep and secure, and had no notice of danger; and so the Targum adds, "and they were asleep.'' Some have thought this circumstance is mentioned with a view to the night work, that work of darkness of Lot and his daughter, which gave rise to Moab; however, in a night this city became desolate, being taken and plundered, and its inhabitants put to the sword, and so reduced to silence; though the last word may as well be rendered "cut off" (n), utterly destroyed, being burnt or pulled down; two words are made use of, to denote the utter destruction of it: because in the night Kir of Moab is laid waste, and brought to silence; either in the same night, or rather in another. Kir, another city of Moab, met with the same fate as Ar. This is called Kirhareseth, and Kirharesh, in Isa_16:7 and so Kirheres in Jer_48:31 called Kir of Moab, to distinguish it from Kir in Assyria, Amo_1:5 and Kir in Media, Isa_22:6.
4. HENRY, “The country of Moab was of small extent, but very fruitful. It bordered upon the lot of Reuben on the other side Jordan and upon the Dead Sea. Naomi went to sojourn there when there was a famine in Canaan. This is the country which (it is here foretold) should be wasted and grievously harassed, not quite ruined, for we find another prophecy of its ruin (Jer. 48), which was accomplished by Nebuchadnezzar. This prophecy here was to be fulfilled within three years (Isa_16:14), and therefore was fulfilled in the devastations made of that country by the army of the Assyrians, which for many years ravaged those parts, enriching themselves with spoil and plunder. It was done either by the army of Shalmaneser, about the time of the taking of Samaria, in the fourth year of Hezekiah (as is most probable), or by the army of Sennacherib, which, ten years after, invaded Judah. We cannot suppose that the prophet went among the Moabites to preach to them this sermon; but he delivered it to his own people, 1. To show them that, though judgment begins at the house of God, it shall not end there, - that there is a providence which governs the world and all the nations of it, - and that to the God of Israel the worshippers of false gods were accountable, and liable to his judgments. 2. To give them a proof of God's care of them and jealousy for them, and to convince them that God was an enemy to their enemies, for such the Moabites had often been. 3. That the accomplishment of this prophecy now shortly (within three years) might be a confirmation of the prophet's mission and of the truth of all his other prophecies, and might encourage the faithful to depend upon them.
Now concerning Moab it is here foretold,
That their chief cities should be surprised and taken in a night by the enemy, probably because
the inhabitants, as the men of Laish, indulged themselves in ease and luxury, and dwelt securely
(Isa_15:1): Therefore there shall be great grief, because in the night Air of Moab is laid waste
and Kir of Moab, the two principal cities of that kingdom. In the night that they were taken, or
sacked, Moab was cut off. The seizing of them laid the whole country open, and made all the
wealth of it an easy prey to the victorious army. Note, 1. Great changes and very dismal ones may
be made in a very little time. Here are two cities lost in a night, though that is the time of
quietness. Let us therefore lie down as those that know not what a night may bring forth. 2. As
the country feeds the cities, so the cities protect the country, and neither can say to the other, I
have no need of thee.
5. JAMISON, “Isa_15:1-9. The fifteenth and sixteenth chapters form one prophecy on Moab.
Lowth thinks it was delivered in the first years of Hezekiah’s reign and fulfilled in the fourth when Shalmaneser, on his way to invade Israel, may have seized on the strongholds of Moab. Moab probably had made common cause with Israel and Syria in a league against Assyria. Hence it incurred the vengeance of Assyria. Jeremiah has introduced much of this prophecy into his forty-eighth chapter.
Because — rather, “Surely”; literally, “(I affirm) that” [Maurer].
night — the time best suited for a hostile incursion (Isa_21:4; Jer_39:4).
Ar — meaning in Hebrew, “the city”; the metropolis of Moab, on the south of the river Arnon. Kir — literally, “a citadel”; not far from Ar, towards the south.
He — Moab personified.
Bajith — rather, “to the temple” [Maurer]; answering to the “sanctuary” (Isa_16:12), in a similar context.
to Dibon — Rather, as Dibon was in a plain north of the Arnon, “Dibon (is gone up) to the high places,” the usual places of sacrifice in the East. Same town as Dimon (Isa_15:9).
to weep — at the sudden calamity.
over Nebo — rather “in Nebo”; not “on account of” Nebo (compare Isa_15:3) [Maurer]. The town Nebo was adjacent to the mountain, not far from the northern shore of the Dead Sea. There it was that Chemosh, the idol of Moab, was worshipped (compare Deu_34:1).
Medeba — south of Heshbon, on a hill east of Jordan.
baldness ... beard cut off — The Orientals regarded the beard with peculiar veneration. To cut one’s beard off is the greatest mark of sorrow and mortification (compare Jer_48:37).
6. K&D, “There is no other prophecy in the book of Isaiah in which the heart of the prophet is so painfully affected by what his mind sees, and his mouth is obliged to prophesy. All that he predicts evokes his deepest sympathy, just as if he himself belonged to the unfortunate nation to which he is called to be a messenger of woe. He commences with an utterance of amazement. “Oracle concerning Moab! for in a night 'Ar-Moab is laid waste, destroyed; for in a night Kir-
Moab is laid waste, destroyed.” The ci (for) is explanatory in both instances, and not simply affirmative, or, as Knobel maintains, recitative, and therefore unmeaning. The prophet justifies the peculiar heading to his prophecy from the horrible vision given him to see, and takes us at once into the very heart of the vision, as in Isa_17:1; Isa_23:1. 'Ar Moab (in which 'Ar is Moabitish for 'Ir; cf., Jer_49:3, where we find 'Ai written instead of 'Ar, which we should naturally expect) is the name of the capital of Moab (Grecized, Areopolis), which was situated to the south of the Arnon, at present a large field of ruins, with a village of the name of Rabba. Kir Moab (in which Kir is the Moabitish for Kiryah) was the chief fortress of Joab, which was situated to the south-east of Ar, the present Kerek, where there is still a town with a fortification upon a rock, which can be seen from Jerusalem with a telescope on a clear day, and forms so thoroughly one mass with the rock, that in 1834, when Ibrahim Pasha resolved to pull it down, he was obliged to relinquish the project. The identity of Kir and Kerek is unquestionable, but that of Ar and Rabba has been disputed; and on the ground of Num_22:36, where it seems to be placed nearer the Arnon, it has been transposed to the ruins on the pasture land at the confluence of the Lejûm and Mujib (= “the city that is by the river” in Deu_2:36 and Jos_13:9, Jos_13:16 : see Comm. on Num_21:15) - a conjecture which has this against it, that the name Areopolis, which has been formed from Ar, is attached to the “metropolis civitas Ar,” which was called Rabba as the metropolis, and of which Jerome relates (on the passage before us), as an event associated with his own childhood, that it was then destroyed by an earthquake (probably in 342). The two names of the cities are used as masculine here, like Dammesek in Isa_17:1, and Tzor in Isa_23:1, though it cannot therefore be said, as at Mic_5:1, that the city stands for the
inhabitants (Ges. Lehrgebäude, p. 469). “In a night” (ליל absolute, as in Isa_21:11, not
construct, which would give an illogical assertion, as shuddad and nidma�h are almost coincident, so far as the sense is concerned) the two pillars of the strength of Moab are overthrown. In the space of a night, and therefore very suddenly (Isa_17:14), Moab is destroyed. The prophet repeats twice what it would have been quite sufficient to say once, just as if he had been condemned to keep his eye fixed upon the awful spectacle (on the asyndeton, see at Isa_33:9; and on the anadiplosis, Isa_15:8; Isa_8:9; Isa_21:11; Isa_17:12-13). His first sensation is that of horror.
7. BI, “The Moabite stone
From the inscription of Mesha (c. 900 B.C.), found at Dibon in 1869, and commonly known as the “Moabite stone,” we learn that the Moabites spoke a language differing only dialectically from Hebrew; and it is probable also that, in matters of material prosperity and civilisation, Moab stood hardly upon an inferior level to Israel itself. (Prof. S. R. Driver, D. D.)
The prophet’s pity for Moab
There is no prophecy in the Book of Isaiah in which the heart of the prophet is so painfully moved by what his spirit beholds and his mouth must prophesy. All that he prophesies is felt as deeply by him as if he belonged to the poor people whose messenger of misfortune he is compelled to be. (F. Delitzsch.)
In the night
Ar and Kir of Moab
The seizing of them laid the whole country open, and made all the wealth of it an easy prey to the victorious army.
1. Great changes, and very dismal ones, may be made in a very little time. Here are two cities lost in a night, though that is the time of quietness. Let us, therefore, lie down as those who know not what a night may bring forth.
2. As the country feeds the cities, so the cities protect the country, and neither can say to the other, “I have no need of thee.” (M. Henry.)
God works in the night time
1. Man has but a little day to work in, but God’s working hours never cease; man becomes weary with his day’s work, and lies down to rest, and whilst he is in slumber destruction swiftly overtakes him, so that the morning looks upon a branch cut off, a city laid to waste and brought to silence.
2. Men should diligently consider this in musing upon the judgments of providence. They cannot always be awake; they cannot always be upon the walls defending the fortress; they must retire for a time to renew their strength, and whilst they are resting the enemy acquires additional power, and comes down upon their boasted masonry, and hurls it to the dust.
3. Only the Christian man has confidence in the night time. He says, He that keepeth me will not slumber nor sleep.
4. God is against evil-workers, and it delights Him to trouble them by nightly visits, so that in the morning they cannot recall their own plans and purposes, or give an account of that which has happened whilst their eyes have been closed in sleep.
5. Have we any safety in the darkness? Have we made no provision for the night time? If not, then woe will fall upon us, and when the morning comes it will rise upon a scene of desolation. Remember what God said to the fool in the parable who was counting his riches, and forecasting the happy years which his soul was to enjoy—“Thou fool! this night thy soul shall be required of thee.”
6. Ponder deeply upon the moral of night; the darkness should instruct us, remind us of our exhaustion, helplessness, and dependence upon others for security and rest, and should, above all things, lead us to put our confidence in Him to whom the darkness and the light are both alike. (J. Parker, D. D.)
8. CALVIN, “1.The burden of Moab. Here the Prophet prophesies against the Moabites, who were
neighbors to the Jews and related to them by blood; for we know that the Moabites were descended from
Lot, who was Abraham’ nephew. (Gen_11:31.) Those nations being so closely related, humanity at least
demanded that they should maintain some friendly intercourse with each other. But no relationship
prevented the Moabites from cherishing hostility towards the Jews, or even from harassing them
whenever it was in their power; which is an evidence of a savage and barbarous disposition. To them
also, on account of their cruelty towards the people of God, to whom they ought to have conducted
themselves with brotherly love, the Prophet therefore threatens destruction.
We ought to remember the design of these predictions. It cannot be believed that they were of any
advantage to the Moabites, even though they had heard from the mouth of the Prophet himself the words
which we read; but he neither addressed them with his voice, nor sent to them a written communication. It
was therefore to believers, rather than to them, that the Prophet looked, and for two reasons. The first
reason was, that when they saw so many changes taking place, cities overturned, kingdoms destroyed
and succeeding one another, they might not think that this world is governed by the blind violence of
fortune, but might acknowledge the providence of God. If nothing had been foretold, the minds of men,
having a strong tendency to foolishness, and being strangely blind to the works of God, might have been
disposed to attribute all this to chance; but when they had been forewarned by the Prophets, they beheld
the judgments of God as from a lofty watch-tower. To us also in the present day Isaiah has, as it were,
pointed out with the finger what was then hidden. In his predictions we behold God sitting on his
judgment-seat, and regulating everything according to his pleasure; and although the wicked in various
ways vented their mad rage, still the Lord made use of their agency to execute his judgments. The
second design which the prophets had in view was, that while the whole world was shaken, the Jews
might know that God took care of their safety, and that he testified the warmth of his affection for the
Church, by taking vengeance on her enemies by whom she had been barbarously treated.
Ar-Moab. The Hebrew word ער (Ar) means a city; as קיר (kir) means a wall; but as מואב ער (Ar-Moab) was
one of the chief cities of the Moabites, it is supposed to be here a proper name. We might indeed explain
both words as appellatives, to convey a threatening of the overthrow of the fortified towns of which
the Moabitesare proud; but I rather adopt the ordinary interpretation. Here therefore Isaiah has given a
description, that we may behold in it the overthrow of the Moabites, when their chief cities are destroyed.
In the night. By the night he means a sudden and unexpected occurrence, which the Moabites did not
dread. Night being appropriated to rest, if anything happen at that time, it is viewed as sudden and
unlooked for, and therefore excites violent alarm. Besides, he intended to rebuke the Moabites for being
free from anxiety, considering themselves to be fortified by defences on every hand, and placed beyond
the reach of all danger.
Is brought to silence. That is, is destroyed, and hence also Silence sometimes means Death. Others
disregard the metaphor, and choose to render it, She is cut off; but I leave that point undecided. What
Isaiah declares as to the Moabites, Scripture pronounces as to the reprobate, that destruction is at hand,
and, when they are looking for nothing of that kind, will fearfully overwhelm them. (Jer_23:19.)
9. PULPIT, “Moab a national type.
Of late years attention has been directed to Moab, through the discovery of what is known as the Moabite
Stone, which contains the earliest inscription we have wholly in alphabetical characters. This stone was
found at Diban, about three miles north of the central part of the Arnon. Its inscription remarkably confirms
the Scripture record. The original territory of Moab seems to have been divided into three portions:
1. What was known as the "land of Moab"-the open rolling country north of the Arnon, opposite Jericho,
reaching to Gilead on the north.
2. The "field of Moab"—upland undulating plains, extending from the precipitous mountains overlooking
the Arabah and the Dead Sea on the west, to the Arabian desert on the east; from the deep chasm of the
Arnon on the north, to Edom on the south.
3. The "Arboth-Moab," or dry tropical regions in the Arabah on the east of the Jordan. The peculiarity of
Moab, so far as indicated, seems to have been that for many years it had been undisturbed and
prosperous, not affected by invasions or famines; and so, lacking experiences of calamity and suffering,
social and moral evils had so grown that at last terrible and almost overwhelming Divine chastisements
seemed necessary; and these would cause unusual grief and distress. The Prophet Jeremiah indicates
the special characteristic of Moab in a very striking passage (Jer_48:11): "Moab hath been at ease from
his youth, and he hath settled on his lees, and hath not been emptied from vessel to vessel, neither hath
he gone into captivity: therefore his taste remained in him, and his scent is not changed." A contrast is
suggested between the national experiences of Israel and of Moab. Israel had known no easy restful
periods in her history; she had been "shaken loose or unsettled every few years by some great change or
adversity—by a state of slavery in Egypt, by a forty years' roving and fighting in the wilderness, by a time
of dreadful anarchy under the judges, by a revolt and separation of the kingdom, and then by a captivity.
Moab had been at ease from the first, shaken by no great overturnings or defeats, humbled and broken
by no captivities, ventilated by no surprising changes or adversities. He has lived on, from age to age, in
comparative security, settled on his lees; and therefore he has made no improvement" (Bushnell). Moab
is thus a type of those nations that have long periods of peace and prosperity, and of those families and
individuals who have for years few experiences of trouble. From Moab, as a type, we may learn such
lessons as these.
I. GOD IS IN OUR TIMES OF RESTFULNESS AND EASE. It is a fact of common human experience that
our relations with God are recognized in our times of trouble, but lost sight of in our times of prosperity. It
is woe to us when all men speak well of us, and it is woe to us when all things go well with us. Nothing so
easily hides God from our view as success attending our own self-endeavors. And yet God is in our times
of prosperity, as truly sending them, presiding over them, and working his purpose through them, as he is
sending and using times of suffering. No truth needs more constant and varied reassertion than this—
God is in prosperity and success.
II. SUCH TIMES OF RESTFULNESS AND EASE ARE SEARCHING TESTS OF CHARACTER. The
common sentiment is that troubles alone test us. The truth is, that removal of trouble tests; that holding off
of trouble tests; and that bestowments and benedictions test. These, indeed, become most searching
tests, under which many of us utterly fail after coming well through our times of tribulation. What is
thought of as the inequality of life—the disproportionate allotment of joy and sorrow, success and
failure—finds a partial explanation, if we apprehend that a man's success and case are his moral testings,
and that, before God, thousands more fail under life's prosperities than fail under life's adversities. Man,
looking at Israel and at Moab, would at once say that Moab, in his quietness, was the best off. The issue
plainly shows that the lot of Israel was the more desirable.
III. SUCH TIMES OF RESTFULNESS AND EASE DEVELOP PARTICULAR FORMS OF EVIL. Not the
same forms that are developed by adversities, but more subtle and more vital evils. All those which come
out of centering thought on self—involving heart-separation from God; self-conceit; contempt of others;
over-estimate of the material and temporal; luxury of self-indulgence; and those aggravated and
degrading forms of immorality which attend unchecked civilization and over-swift development of wealth.
We know the moral evils of war-times; we fail to estimate the more pervading moral evils of peace-times.
IV. SUCH EVILS, SOONER OR LATER, BRING ON SPECIAL DIVINE JUDGMENTS. As with Moab.
When the judgment comes, it needs to be so severe as to seem a gathering up of all the testing
sufferings of years. And though it is still only chastisement, it takes a form that looks like overwhelming
judgment. In this chapter the prophet seems to be amazed at the terrible character of the Divine judgment
on Moab when it did fall.—R.T.
2 Dibon goes up to its temple,
to its high places to weep;
Moab wails over Nebo and Medeba.
Every head is shaved
and every beard cut off.
1.BARNES, “He is gone up - That is, the inhabitants of Moab in consternation have fled from their ruined cities, and have gone up to other places to weep.
To Bajith, and to Dibon - Lowth supposes that these two words should be joined together, and that one place is denoted. The Chaldee renders it, ‘Ascend into the houses of Dibon.’ Kimchi
supposes that the word (בית bayith) denotes a temple. It usually means “house,” and hence, may mean a temple of the gods; that is, the principal “house” in the land. This interpretation is adopted by Gesenius and Noyes. Vitringa supposes it to mean Beth-Meon Jer_48:24, or Beth-Baal-Meon Jos_13:17, north of the Arnon, now “Macin.” I have adopted the translation proposed by Kimchi as better expressing the sense in my view than that which makes it a proper name. Dibon, perhaps the same place as Dimon in Isa_15:9, was a city given by Moses to Gad, and afterward yielded to Reuben Num_32:3, Num_32:33-34; Jos_13:9. It was again occupied by the Moabites Jer_48:18, Jer_48:2. Eusebius says it was a large town on the north of the river Arnon. Seetsen found there ruins under the name of Diban in a magnificent plain. Hence, “Dibon” is here appropriately described as “going up” from a plain to weep; and the passage may be rendered, ‘Dibon is weeping upon the high places.’
To weep - Over the sudden desolation which has come upon the principal cities.
Moab shall howl over Nebo - Nebo was one of the mountains on the east of the Jordan. It was so high that from it an extended view could be taken of the land of Canaan opposite. It was distinguished as being the place where Moses died Deu_32:49; Deu_34:1. The meaning of this is, that on mount Nebo, Moab should lift up the voice of wailing. Jerome says that the idol Chamos, the principal idol of Moab, was on mount Nebo, and that this was the place of its worship. This mountain was near the northern extremity of the Dead Sea. Mount Nebo was completely barren when Burckhardt passed over it, and the site of the ancient city had not been ascertained (“Travels in Syria,” p. 370.) On its summit, says Burckhardt, was a heap of stones overshadowed by a very large wild pistacia tree. At a short distance below, to the southwest, is the ruined place called Kereyat.
And over Medeba - This was a city east of the Jordan in the southern part of the territory allotted to Reuben. It was taken from the Reubenites by the Moabites. Burckhardt describes the ruins of this town, which still bears the same name. He says of it, it is ‘built upon a round hill; but there is no river near it. It is at least half an hour in circumference. I observed many remains of private houses, constructed with blocks of silex; but not a single edifice is standing. There is a large birket, tank, or cistern, which, as there is no spring at Medeba, might be still of use to the Bedouins, were the surrounding ground cleared of the rubbish to allow the water to flow into it; but such an undertaking is far beyond the views of the wandering Arabic On the west side of the town are the foundations of a temple built with large stones, and apparently of great antiquity. A part of its eastern wall remains, constructed in the same style as the castle wall at Ammon. At the entrance to one of the courts stand two columns of the Doric order. In the center of one of the courts is a large well.’ (“Travels in Syria,” pp. 366, 367.)
On all their heads shall be baldness ... - To cut off the hair of the head and the beard was expressive of great grief. It is well known that the Orientals regard the beard with great sacredness and veneration, and that they usually dress it with great care, Great grief was usually
expressed by striking external acts. Hence, they lifted up the voice in wailing; they hired persons to howl over the dead; they rent their garments; and for the same reason, in times of great calamity or grief, they cut off the hair, and even the beard. Herodotus (ii. 36) speaks of it as a custom among all nations, except the Egyptians, to cut off the hair as a token of mourning. So also Homer says, that on the death of Patroclus they cut off the hair as expressive of grief (Iliad, xxiii. 46, 47):
Next these a melancholy band appear, Amidst lay dead Patroclus on a bier; O’er all the course their scattered locks they threw.
Pope
See also “Odyss.” iv. 197. This was also the custom with the Romans (Ovid. “Amor.” 3, 5, 12); the Egyptians (Diod. i. 84); the Scythians (Herod. iv. 71); and the modern Cretans. The principle on which this is done is, that thereby they are deprived of what is esteemed the most beautiful ornament of the body; an idea which lies at the foundation of mourning in all countries and ages. The loss of the beard, also, was the highest calamity, and would be expressive of the deepest grief. ‘It is,’ says D’Arvieux, who has devoted a chapter to the exposition of the sentiments of the Arabs in regard to the beard, ‘a greater mark of infamy in Arabia to cut a man’s beard off, than it is with us to whip a fellow at the cart’s tail, or to burn him in the hand. Many people in that country would far rather die than incur that punishment. I saw an Arab who had received a musket shot in the jaw, and who was determined rather to perish than to allow the surgeon to cut his beard off to dress his wound. His resolution was at length overcome; but not until the wound was beginning to gangrene. he never allowed himself to be seen while his beard was off; and when at last he got abroad, he went always with his face covered with a black veil, that he might not be seen without a beard; and this he did until his beard had grown again to a considerable length.’ (“Pic. Bib.,” vol. ii. p. 100.) Burckhardt also remarks, that the Arabs who have, from any cause, had the misfortune to lose their beards invariably conceal themselves from view until their beards are grown again (compare Isa_3:24; Isa_22:12; Jer_41:5; Mic_1:16). The idea is, that the Moabites would be greatly afflicted. Jeremiah has stated the same thing of Moab Jer_48:37 :
For every head shall be bald, and every beard be clipt; And upon all hands shall be cuttings, And upon the loins sackcloth.
2. CLARKE, “He is gone to Bajith, and to Dibon - הבית'עלה alah'habbayith, should be rendered, he is gone to the House, i.e., to their chief temple, where they practiced idolatry. Dibon was the name of a tower where also was an idolatrous temple; thither they went to weep and pray before their idols, that they might interpose and save them from their calamities. So R. D. Kimchi. Me is gone to Bajith and to Dibon: but Bishop Lowth reads Beth Dibon; this is the
name of one place; and the two words are to be joined together, without the ו vau intervening. So the Chaldee and Syriac. This reading is not supported by any MS. or Version: but some MSS.,
instead of ער ar, have עיר ir, a city, others have עד ad, unto, and some editions have על al, upon. But all these help little, though they show that the place puzzled both the scribes and the editors.
On all their heads shall be baldness, etc.” On every head there is baldness,” etc. - Herodotus, 2:36, speaks of it as a general practice among all men, except the Egyptians, to cut
off their hair as a token of mourning. “Cut off thy hair, and cast it away,” says Jeremiah, Jer_7:29, “and take up a lamentation.”
Τουτο'νυ'και'γερας'οιον'ο3ζυροισι'βροτοισι'
Κειρασθαι'τε'κοµην,'βαλεειν'τ’ απο'δακρυ'παρειων. Hom. Odyss. 4:197.
“The rites of wo Are all, alas! the living can bestow; O’er the congenial dust enjoined to shear The graceful curl, and drop the tender tear.”
Pope.
On every head. - For ראשיו roshaiv, read ראש rosh. So the parallel place, Jer_48:37, and so
three MSS., one ancient. An ancient MS. reads ראש'כל'על al'col'rosh. Five read ראש'בכל bechol'
rosh, on every head, with the Septuagint and Arabic. And every head. The ו vau, and, is found in thirty MSS., in three editions, and in the Syriac, Vulgate, and Chaldee.
Cut off “Shorn” - The printed editions, as well as the MSS., are divided on the reading of
this word. Some have גדועה geduah, shorn, others גרעה geruah, diminished. The similitude of the
letters ד daleth and ר resh has likewise occasioned many mistakes. In the present case, the sense is pretty much the same with either reading. The text of Jer_48:37 has the latter, diminished. The former reading is found in twelve of Dr. Zennicott’s MSS., forty of De Rossi’s, and two of my own. A great number of editions have the same reading.
3. GILL, “He is gone up to Bajith,.... That is, Moab; the king or people of Moab, particularly the inhabitants of the above cities. Bajith signifies house; and here a house of idolatry, as Kimchi interprets it; it was an idol's temple, very likely the temple of their god Chemosh, the same which is called Bethbaalmeon, Jos_13:17 "the house of Baal's habitation", and is mentioned with Dibon and Bamoth, as here; hither the Moabites went in their distress, to lament their case, ask advice, make supplication, and offer sacrifice: and to Dibon, the high places, to weep; Dibon was another city of Moab, Num_21:30 where probably were high places for idolatrous worship, and from whence it might have the name of Dibonhabbamoth, as it may be here called; or since there was such a place in Moab as Bamoth, here rendered "high places", it may be taken for a proper name of a place, Num_21:20 and the rather, since mention is made of Bamothbaal along with Dibon, and as distinct from it, Jos_13:17 and Jarchi interprets the words thus, "and the men of Dibon went up to Bamoth to weep.'' Kimchi takes all three to be places of idolatrous worship, and which is not unlikely. Moab shall howl over Nebo, and over Medeba; two cities in the land of Moab, now taken, plundered, and destroyed; the former of these, Nebo, had its name either from the Hebrew word
naba", to prophesy, because of the prophecies or oracles which is thought were delivered" ,נבא
here from the Heathen priests, as from their deities; and among the Chaldeans there was a god of this name, Isa_46:1 or from the Arabic word "naba" (o), to be eminent, and so had its name from its height; near to it was a mountain of the same name, where Moses had a view of the land of Canaan, and died, Deu_32:49 of this city see Num_32:3. Jerom says (p), that in his time a desert place called Naba was showed, eight miles distant from the city Esbus (Heshbon, Isa_15:4) to the south. The latter of these, Medeba, is mentioned in Num_21:30 this city is by Ptolemy (q) called Medava. Josephus (r) speaks of it as a city of Moab, in the times of Alexander and Hyrcanus; so that if it was now destroyed, it was built again: and Jerom (s) says of it, that in his days it was a city of Arabia, retaining its ancient name, near Esebon, or Heshbon. On all their heads shall be baldness; that is, on the heads of the Moabites, especially the inhabitants of these cities that survived the destruction, who through sorrow and distress, and as a token of mourning, tore off the hair of their heads, which caused baldness, or else shaved it: and every beard cut off; with a razor, which makes it probable that the hair of the head was tore off; both these used to be done as signs of mourning and lamentation, even shaving of the head and beard, Job_1:20.
4. HENRY, “That the Moabites, being hereby put into the utmost consternation imaginable, should have recourse to their idols for relief, and pour out their tears before them (Isa_15:2): He (that is, Moab, especially the king of Moab) has gone up to Bajith (or rather to the house or temple of Chemosh), and Dibon, the inhabitants of Dibon, have gone up to the high places, where they worshipped their idols, there to make their complaints. Note, It becomes a people in distress to seek to their God; and shall not we then thus walk in the name of the Lord our God, and call upon him in the time of trouble, before whom we shall not shed such useless profitless tears as they did before their gods?
5. PULPIT, “He is gone to Bajith; rather, he is gone to the temple. Probably the temple of Baal at Beth-
baal-meon is intended. Beth-baal-meon is 'mentioned in close connection with Dibon in Jos_13:17. And
to Dibon. Diboa is mentioned
in Num_21:30; Num_32:3, Num_32:34; Jos_13:9, Jos_13:17; Jer_48:18, Jer_48:22. It was an ancient
Moabite town of considerable importance, and has recently been identified with the site called Diban,
where the Moabite Stone was found. This place is situated in the country east of the Dead Sea, about
three miles north of the river Arnon, on the old Roman road connecting Rabbath-Moab with Hesh-bob.
The town seems to have gained in importance from the fact that it was the birthplace of Chemosh-Gad,
Mesha's father (Moabite Stone, 1. 2). Mesha added to its territory (ibid; 1.21). It is extremely probable that
it was the site of one of the Moabite "high places," and was therefore naturally one of the places whereto
the Moabites, when afflicted, went up" to weep." Over Nebo, and over Medeba. Nebe and Medeba were
also ancient Moabite towns. Nebo is mentioned
in Num_32:3, Num_32:38; Num_33:47; 1Ch_5:8; Jer_48:1, Jer_48:22. It seems to have lain almost
midway between Beth-baal-meon (Main) and Medeba, about three or four miles south-east of Heshbon.
Medeba obtains notice in Num_21:30; Jos_13:9, Jos_13:16; 1Ch_19:7. Mesha says that it was taken
from the Moabites by Omri, King of Israel, but recovered by himself at the end of forty 'years (Moabite
Stone, 11. 7-9). It lay south-east of Hesh-ben, at the spot which still retains the old name—Madeba. It has
been suggested that there was at Nebo a shrine of the Baby-Ionian god so named; but this is to assume
a resemblance which the facts at present known do not indicate, between the Moabite and Babylonian
religions. On all their heads shall be baldness. The practice of cutting off the hair in mourning was
common to the Jews (Isa_22:12; Mic_1:16) with various other nations; e.g. the Persians
(Herod; 1Ch_9:24), the Greeks, the Macedonians (Pint; 'Vit. Pelop.,' § 34), the primitive Arabs, and the
North American Indians (Bancroft,' Native Races of America'). It was probably intended, like lacerations,
and ashes on the head, as a mere disfigurement,
6. K&D, “But just as horror, when once it begins to reflect, is dissolved in tears, the thunder-claps in Isa_15:1 are followed by universal weeping and lamentation. “They go up to the temple-house and Dibon, up to the heights to weep: upon Nebo and upon Medebah of Moab there is weeping: on all heads baldness, every beard is mutilated. In the markets of Moab they gird themselves with sackcloth; on the roofs of the land, and in its streets, everything wails, melting into tears. Heshbon cries, and 'Elâle; even to Jahaz they hear their howling; even the armed men of Moab break out into mourning thereat; its soul trembles within it.” The people (the
subject to עלה) ascend the mountain with the temple of Chemosh, the central sanctuary of the
land. This temple is called hab-baith, though not that there was a Moabitish town or village with some such name as Bêth-Diblathaim (Jer_48:22), as Knobel supposes. Dibon, which lay above the Arnon (Wady Mujib), like all the places mentioned in Isa_15:2-4, at present a heap of ruins, a short hour to the north of the central Arnon, in the splendid plain of el-Chura, had consecrated heights in the neighbourhood (cf., Jos_13:17; Num_22:41), and therefore would
turn to them. Moab mourns upon Nebo and Medebah; ייליל, for which we find יהיליל in Isa_52:5,
is written intentionally for a double preformative, instead of ייליל (compare the similar forms in
Job_24:21; Psa_138:6, and Ges. §70, Anm.). על is to be taken in a local sense, as Hendewerk, Drechsler, and Knobel have rendered it. For Nebo was probably a place situated upon a height on the mountain of that name, towards the south-east of Heshbon (the ruins of Nabo, Nabau, mentioned in the Onom.); and Medebah (still a heap of ruins bearing the same name) stood upon a round hill about two hours to the south-east of Heshbon. According to Jerome, there was an image of Chemosh in Nebo; and among the ruins of Madeba, Seetzen discovered the foundations of a strange temple. There follows here a description of the expressions of pain.
Instead of the usual ראשיו, we read ראשיו here. And instead of gedu‛a�h (abscissae), Jeremiah
(Jer_48:37) has, according to his usual style, geru'a�h (decurtatae), with the simple alteration of a
single letter.
(Note: At the same time, the Masora on this passage before us is for geru‛ah with Resh, and
we also find this reading in Nissel, Clodius, Jablonsky, and in earlier editions; whilst Sonc.
1486, Ven. 1521, and others, have gedu‛ah, with Daleth.)
All runs down with weeping (culloh, written as in Isa_16:7; in Isa_9:8, Isa_9:16, we have cullo instead). In other cases it is the eyes that are said to run down in tears, streams, or water-brooks; but here, by a still bolder metonymy, the whole man is said to flow down to the ground, as if melting in a stream of tears. Heshbon and Elale are still visible in their ruins, which lie only half an hour apart upon their separate hills and are still called by the names Husban and el-Al. They were both situated upon hills which commanded an extensive prospect. And there the cry of woe created an echo which was audible as far as Jahaz (Jahza), the city where the king of Heshbon offered battle to Israel in the time of Moses (Deu_2:32). The general mourning was so great, that even the armed men, i.e., the heroes (Jer_48:41) of Moab, were seized with despair,
and cried out in their anguish (the same figure as in Isa_33:7). על־כן(, thereat, namely on account of this universal lamentation. Thus the lamentation was universal, without exception.
Naphsho (his soul) refers to Moab as a whole nation. The soul of Moab trembles in all the limbs
of the national body; ירעה (forming a play upon the sound with יריעו), an Arabic word, and in
,a Hebrew word also, signifies tremere, huc illuc agitari - an explanation which we prefer יריעה
with Rosenmüller and Gesenius, to the idea that ירע is a secondary verb to רעע, fut. 'עיר is an לו .ethical dative (as in Psa_120:6 and Psa_123:4), throwing the action or the pathos inwardly (see Psychology, p. 152). The heart of the prophet participates in this pain with which Moab is agitated throughout; for, as Rashi observes, it is just in this that the prophets of Israel were distinguished from heathen prophets, such as Balaam for example, viz., that the calamities which they announced to the nations went to their own heart (compare Isa_21:3-4, with Isa_22:4).
7.CALVIN, “2.He shall go up into the house. (236) So far as relates to the words, some pass by the
Hebrew noun בית, (baith;) but as it signifies a house and a temple, it is probable that it was the word
commonly used for a temple, as in many other passages the house of God means the
temple (237) (Exo_23:19.) By representing the Moabites as bowing down before their idols, he at the
same time condemns their superstition in worshipping their idol Chemosh, as may easily be inferred
from 1Kg_11:7, Jer_48:7. “ Moabites,” says Isaiah, “ betake themselves to their god when matters are so
desperate, but to no purpose; for they shall find in him no assistance.”
And to Dibon to the high places. This makes it still more evident that he is speaking of the Temple; and it
is beyond a doubt that the Moabites had a fortress remarkable and celebrated above the rest, in which
they had built high places in honor of their idol. Being ignorant of the true God, to whom they might
betake themselves in adversity, we need not wonder that they betake themselves to an idol, in conformity
to their ordinary custom. By doing this they increased their misery, and brought upon themselves an
accumulation of all distresses; for they inflamed the wrath of God still more by those very means which
they considered to be fitted for appeasing his wrath. He therefore wished to state more plainly the
condition of the ungodly, who have no refuge in adversity; for as to those remedies which they think will
be adapted to their diseases, nothing can be more destructive to them, since they excite more and more
the Lord’ indignation.
Moab shall howl over Nebo and over Medeba. Nebo also was one of the cities of the Moabites. The
Prophet has already named two of them, Ar and Kir; he now adds a third, Nebo; and lastly he mentions a
fourth, Medeba; as if he had said that this destruction would not only seize the extremities of that country,
but would reach its inmost recesses, so that not one corner could be exempted.
On every head. Every nation has its peculiar ceremonies to denote mourning or joy. The Italians and
other western nations allowed the hair and beard to grow when they were in mourning; and hence arose
the phrase, to lengthen the beard. On the other hand, the eastern nations shaved the head and beard,
which they reckoned to be ornamental; and when they reversed their ordinary custom, that was a token of
mourning. (238) Nothing else therefore is meant than that the condition of the whole kingdom will be so
mournful, that the indications of mirth will be laid aside, and all will wear the tokens of grief and
lamentation.
(236) He is gone up to Bajith. — Eng. Ver.
FT228 He is gone up to Moab into the house. — Jarchi. Breithaupt remarks that the Hebrew word הבית
(habbaith) is sometimes viewed as a proper name, and that in the version of Junius and Tremellius it is
rendered Bajith. — Ed
FT229 “ the head and face are the eastern tokens of mourning for the dead.
(Isa_3:24; Jer_41:5; Mic_1:16.)” — Rosenmuller
FT230 In their streets. — Eng. Ver.
FT231 Weeping abundantly. (Heb. descending into weeping, or, coming down with weeping.) — Eng. Ver.
FT232 His life shall be grievous unto him. — Eng. Ver.
FT233 His fugitives shall fleeunto Zoar, an heifer of three years old, (or, to the borders thereof, even as
an heifer.) — Eng. Ver.
FT234 “ translates the word בריחה, (berechahh,) as if it had been written בורחים (borachim,) that is, those
who flee; so that the meaning will be, ‘ of them shall flee, in order to preserve themselves, even to Zoar,
as Lot, their father, once did, (Gen_19:23,) who fled to Zoar. ’” — Jarchi
FT235 Therefore the abundance they have gotten. — Eng. Ver. Therefore the substance which they have
saved. — Stock The riches which they have gained. — Lowth
FT236 For the cry is gone round about the borders of Moab. — Eng. Ver.
FT237 “ to the name Dimon, which signifies Bloodtown. ” — Rosenmuller
FT238 For I will bring more (Heb. additions) upon Dimon. — Eng. Ver.
FT239 “ I take to be the plague of lions, recorded in 2Kg_17:25, which afflicted the new inhabitants of the
land of Israel, and the remnant of the Moabites, suffered to continue there by Shalmanezer. Other
interpretations are proposed; but it is best, in obscure local prophecies, to adhere to the little light afforded
by the records of the times.” — Stock
3 In the streets they wear sackcloth;
on the roofs and in the public squares
they all wail,
prostrate with weeping.
1.BARNES, “In their streets - Publicly. Everywhere there shall be lamentation and grief. Some shall go into the streets, and some on the tops of the houses.
They shall gird themselves with sackcloth - The common token of mourning; and also worn usually in times of humiliation and fasting. It was one of the outward acts by which they expressed deep sorrow (Gen_37:34; 2Sa_3:31; 1Ki_21:27; 2Ki_19:1; Job_16:15; the note at Isa_3:24).
On the tops of the houses - The roofs of the houses in the East were, and still are, made flat, and were places of resort for prayer, for promenade, etc. The prophet here says, that all the usual places of resort would be filled with weeping and mourning. In the streets, and on the roofs of the houses, they would utter the voice of lamentation.
Shall howl - It is known that, in times of calamity in the East, it is common to raise an unnatural and forced howl, or long-continued shriek. Persons are often hired for this purpose Jer_9:17.
Weeping abundantly - Hebrew, ‘Descending into weeping;’ “that is,” going, as we would say, “deep into it,” or weeping much; immersed as it were in tears (compare Jer_13:17; Jer_14:17).
2. CLARKE, “With sackcloth - שק sak. The word is in the plural שקים sakkim, sacks, in one of De Rossi’s MSS.
3. GILL, “In their streets they shall girt themselves with sackcloth,.... Instead of their fine clothes, with which they had used to deck themselves, being a very proud people; see Isa_16:6 this was usual in times of distress on any account, as well as a token of mourning for the dead; see Joe_1:8. The word for "streets" might be rendered "villages", as distinct from cities, that were "without" the walls of the cities, though adjacent to them; and the rather, seeing mention is made of streets afterwards: on the tops of their houses; which were made flat, as the houses of the Jews were, on which were battlements, Deu_22:8 hither they went for safety from their enemies, or to see if they could spy the enemy, or any that could assist them, and deliver them; or rather, hither they went for devotion, to pray to their gods for help; for here it was usual to have altars erected, to burn incense on to their deities; see 2Ki_23:12 and in such places the people of God were wont to pray, Act_10:9, and in their streets; publicly, as well as privately, where they ran up and down to get from the enemy, and save themselves: everyone shall howl, weeping abundantly: or, "descending with weeping": the tears running down his cheeks in great abundance, so that his whole body was as it were watered with them; or the meaning may be, that everyone that went up to the temples of the idols, and to the high places, Isa_15:2 or to the roofs of the houses, as here, to pray the assistance of their gods, should come down weeping and howling, having no success.
4. HENRY, “That there should be the voice of universal grief all the country over. It is described here elegantly and very affectingly. Moab shall be a vale of tears - a little map of this world, Isa_15:2. The Moabites shall lament the loss of Nebo and Medeba, two considerable cities, which, it is likely, were plundered and burnt. They shall tear their hair for grief to such a degree that on all their heads shall be baldness, and they shall cut off their beards, according to the customary expressions of mourning in those times and countries. When they go abroad they shall be so far from coveting to appear handsome that in the streets they shall gird themselves with sackcloth (Isa_15:3), and perhaps being forced to use that poor clothing, the enemy having stripped them, and rifled their houses, and left them no other clothing. When they come home, instead of applying themselves to their business, they shall go up to the tops of their houses which were flat-roofed, and there they shall weep abundantly, nay, they shall howl, in crying to
their gods. Those that cry not to God with their hearts do but howl upon their beds, Hos_7:14; Amo_8:3. They shall come down with weeping (so the margin reads it); they shall come down from their high places and the tops of their houses weeping as much as they did when they went up. Prayer to the true God is heart's ease (1Sa_1:18), but prayers to false gods are not. Divers places are here named that should be full of lamentation (Isa_15:4), and it is but a poor relief to have so many fellow-sufferers, fellow-mourners; to a public spirit it is rather an aggravation socios habuisse doloris - to have associates in woe.
5. JAMISON, “tops of ... houses — flat; places of resort for prayer, etc., in the East (Act_10:9).
weeping abundantly — “melting away in tears.” Horsley prefers “descending to weep.” Thus there is a “parallelism by alternate construction” [Lowth], or chiasmus; “howl” refers to “tops of houses.” “Descending to weep” to “streets” or squares, whither they descend from the housetops.
6. K&D, “But just as horror, when once it begins to reflect, is dissolved in tears, the thunder-claps in Isa_15:1 are followed by universal weeping and lamentation. “They go up to the temple-house and Dibon, up to the heights to weep: upon Nebo and upon Medebah of Moab there is weeping: on all heads baldness, every beard is mutilated. In the markets of Moab they gird themselves with sackcloth; on the roofs of the land, and in its streets, everything wails, melting into tears. Heshbon cries, and 'Elâle; even to Jahaz they hear their howling; even the armed men of Moab break out into mourning thereat; its soul trembles within it.” The people (the
subject to עלה) ascend the mountain with the temple of Chemosh, the central sanctuary of the
land. This temple is called hab-baith, though not that there was a Moabitish town or village with some such name as Bêth-Diblathaim (Jer_48:22), as Knobel supposes. Dibon, which lay above the Arnon (Wady Mujib), like all the places mentioned in Isa_15:2-4, at present a heap of ruins, a short hour to the north of the central Arnon, in the splendid plain of el-Chura, had consecrated heights in the neighbourhood (cf., Jos_13:17; Num_22:41), and therefore would
turn to them. Moab mourns upon Nebo and Medebah; ייליל, for which we find יהיליל in Isa_52:5,
is written intentionally for a double preformative, instead of ייליל (compare the similar forms in
Job_24:21; Psa_138:6, and Ges. §70, Anm.). על is to be taken in a local sense, as Hendewerk, Drechsler, and Knobel have rendered it. For Nebo was probably a place situated upon a height on the mountain of that name, towards the south-east of Heshbon (the ruins of Nabo, Nabau, mentioned in the Onom.); and Medebah (still a heap of ruins bearing the same name) stood upon a round hill about two hours to the south-east of Heshbon. According to Jerome, there was an image of Chemosh in Nebo; and among the ruins of Madeba, Seetzen discovered the foundations of a strange temple. There follows here a description of the expressions of pain.
Instead of the usual ראשיו, we read ראשיו here. And instead of gedu‛a�h (abscissae), Jeremiah
(Jer_48:37) has, according to his usual style, geru'a�h (decurtatae), with the simple alteration of a
single letter.
(Note: At the same time, the Masora on this passage before us is for geru‛ah with Resh, and
we also find this reading in Nissel, Clodius, Jablonsky, and in earlier editions; whilst Sonc.
1486, Ven. 1521, and others, have gedu‛ah, with Daleth.)
All runs down with weeping (culloh, written as in Isa_16:7; in Isa_9:8, Isa_9:16, we have cullo instead). In other cases it is the eyes that are said to run down in tears, streams, or water-brooks; but here, by a still bolder metonymy, the whole man is said to flow down to the ground, as if melting in a stream of tears. Heshbon and Elale are still visible in their ruins, which lie only half an hour apart upon their separate hills and are still called by the names Husban and el-Al. They were both situated upon hills which commanded an extensive prospect. And there the cry of woe created an echo which was audible as far as Jahaz (Jahza), the city where the king of Heshbon offered battle to Israel in the time of Moses (Deu_2:32). The general mourning was so great, that even the armed men, i.e., the heroes (Jer_48:41) of Moab, were seized with despair,
and cried out in their anguish (the same figure as in Isa_33:7). על־כן(, thereat, namely on account of this universal lamentation. Thus the lamentation was universal, without exception.
Naphsho (his soul) refers to Moab as a whole nation. The soul of Moab trembles in all the limbs
of the national body; ירעה (forming a play upon the sound with יריעו), an Arabic word, and in
,a Hebrew word also, signifies tremere, huc illuc agitari - an explanation which we prefer יריעה
with Rosenmüller and Gesenius, to the idea that ירע is a secondary verb to רעע, fut. 'עיר is an לו .ethical dative (as in Psa_120:6 and Psa_123:4), throwing the action or the pathos inwardly (see Psychology, p. 152). The heart of the prophet participates in this pain with which Moab is agitated throughout; for, as Rashi observes, it is just in this that the prophets of Israel were distinguished from heathen prophets, such as Balaam for example, viz., that the calamities which they announced to the nations went to their own heart (compare Isa_21:3-4, with Isa_22:4).
7. PULPIT, “In their streets; literally, in his streets; i.e. the streets of Moab. They shall gird
themselves with sackcloth. Another widely spread custom, known to the Assyrians (Jon_3:5), the
Syrians (1Ki_20:31), the Persians (Est_4:1, Est_4:2), the Israelites (Neh_9:1), and, as we see here, to the
Moabites. The modern wearing of black garments, especially crape, is representative of the old
practice. Every one shall howl. "Howling" remains one of the chief tokens of mourning in the East. It was
a practice of the Egyptians (Herod; 2.79), of the Persians (ibid; 8.99; 9.24), of the Babylonians (Jer_51:8),
and probably of the Orientals generally. Weeping abundantly; or, running down with
tears (comp. Jer_9:18; Jer_13:17; Herod; 8.99).
8. CALVIN, “3.In his streets. (239) He proceeds with the same subject, describing more fully the tokens
of mourning, in which the eastern nations abound more than others; for, having quicker understandings
and keener feelings, they express their emotions by outward signs more than others do, who, being
slower in apprehension, are likewise slower in movement and gesture. It was no doubt faulty in them that
they indulged in so many ceremonies and gesticulations; but the Prophet spoke of them as what was
known and common, only for the purpose of describing the grief which would follow the desolation of that
country.
Every one shall howl and descend to weeping. (240) It was with good reason that he added this
description; for we are never moved by predictions, unless the Lord place them, as it were, before our
eyes. Lest the Jews should think that these matters might be lightly passed by, when he described that
destruction, he determined to mention also mourning, weeping, and howling, that they might see almost
with their own eyes those events which appear to be incredible, for the Moabites were at that time in a
state of profound peace, and believers had the more need of being confirmed, that they might not call this
prophecy in question. By the same means he points out the despair to which unbelievers are liable in
adversity, for the support on which they rely is insecure.
9. PULPIT, “National distress.
The particular trouble causing such extreme grief was the destruction of the two chief cities of
Moab, Ar and Kit. To destroy the capital of a kingdom is to strike the nation at its very heart. Conquerors
can dictate peace when the chief city lies at their mercy. Illustrate from the recent German siege of Paris.
This chapter vigorously pictures the distress throughout the land when Ar was taken, the rush of people to
the border districts, the alarm of those whose property was imperiled, the wail of those who had lost their
friends in the strife. Howling, weeping, plucking off the hair, covering with sackcloth, and other signs of
despairing grief, were found everywhere; and the cries were all the more bitter because for so many
generations Moab had dwelt secure. Here one kind of national distress brings before us that general
subject, and sets upon considering—
II. ITS BEARING ON THE POOR. They are always the first to suffer from political or international
conditions which affect manufacture, trade, or agriculture. Living upon daily wage, and, when thrifty, only
able to provide in limited degrees for depressed times, the poor are most dependent on the preservation
of peace, security, order, and mutual confidence. Demagogues urge the poor to a disturbance of social
relations, with the promise of material advantage. In the interests of the poor themselves we plead that
war, disturbance, revolutionary change, never even temporarily serve their interest. So grievous is the
effect of political convulsions on the poor, that no class of the community should more intensely demand
the knitting of laud to land by commerce and brotherhood, and the correction of social and political evils
by processes which do not disturb the sense of national security. Of the poor the words may well be used,
"In quietness and confidence shall be your strength."
II. ITS BEARING ON THE RICH. They are always the aim of attack in lawless times, whether the evil
come through aggressive enemies outside the nation, or through turbulent people inside the nation. The
one wants "booty," and the other wants excuse for robbery. The rich need national security
(1) for the retention of what they have;
(2) for the increase of what they have;
(3) and for the enjoyment of what they have.
National distress becomes especially afflictive to the rich, because by training and association they are
unfitted for self-help when their riches are taken away.
III. ITS MISSION AS SENT BY GOD. It is often that which we find illustrated in the case of Moab.
National distress, circumstances that unite the whole land in a common grief, and in a common sense of
helplessness, is the Divine corrective of the evils which attend prolonged peace, security, and luxury.
Those evils may be traced:
1. In the sphere of men's thought. The material is exaggerated, the unseen and spiritual are at
disadvantage, and cannot hold their due place and proportion.
2. In the sphere of social life. In prolonged times of peace and prosperity, the separations between
classes of society are grievously widened, and there grows up a painful contrast between the few who are
unduly rich and the many who are miserably poor. National distress brings rich and poor together, in
mutual dependence and service.
3. In the spheres of religion. Like the voyager, men can easily dismiss the thought of God when, for long
times together, seas are calm and heavens are clear; but when the skies are black, and the wild waves
shake the frail ship, and fear whitens every face, the soul begins to cry for a sight of God and a touch of
his protecting hand. We are with God as our little children are with their mothers. They run about and
play, taking little heed of her, until the head aches, and the pulse is high, and pain wearies; and then
there is nobody in all the world will do but their mother. National distress brings nations back to the
thought and love of God. The atheist, the agnostic, and the secularist have their chance when the sun
shines; nobody wants such vain helpers when the tempests rage. Then nobody will do but the God of our
fathers.
IV. ITS SHAME, IF CAUSED BY MAN'S WILFULNESS OR MAN'S NEGLECT. And these are too often
the immediate causes of national distress. War is almost always the issue of somebody's willfulness or
masterfulness. Nobody would need to go to war if they did not hanker after something to which they had
no right, or were not compelled to resist these envious, masterful folk. And such distresses as come by
prevailing disease are usually traceable to men's neglectings of social and family and household duty.
God makes even man's errors and sins serve his purpose, but he never ceases to declare woe unto him
by whom the offence cometh.—R.T.
4 Heshbon and Elealeh cry out,
their voices are heard all the way to Jahaz.
Therefore the armed men of Moab cry out,
and their hearts are faint.
1.BARNES, “And Heshbon shall cry - This was a celebrated city of the Amorites, twenty miles east of the Jordan Jos_13:17. It was formerly conquered from the Moabiltes by Sihon, and became his capital, and was taken by the Israelites a little before the death of Moses Num_21:25. After the carrying away of the ten tribes it was recovered by the Moabites. Jeremiah Jer_48:2 calls it ‘the pride of Moab.’ The town still subsists under the same name, and is described by Burckhardt. He says, it is situated on a hill, southwest from El Aal (Elealeh). ‘Here are the ruins of an ancient town, together with the remains of some edifices built with small stones; a few broken shafts of columns are still standing, a number of deep wells cut in the rock, and a large reservoir of water for the summer supply the inhabitants.’ (“Travels in Syria,” p. 365.)
And Elealeh - This was a town of Reuben about a mile from Heshbon Num_32:37. Burckhardt visited this place. Its present name is El Aal. ‘It stands on the summit of a hill, and takes its name from its situation - Aal, meaning “the high.” It commands the whole plain, and the view from the top of the hill is very extensive, comprehending the whole of the southern Belka. El Aal was surrounded by a well built wall, of which some parts yet remain. Among the ruins are a number of large cisterns, fragments of walls, and the foundations of houses, but nothing worthy of notice. The plain around it is alternately chalk and flint.’ (“Travels in Syria,” p. 365.)
Even unto Jahaz - This was a city east of Jordan, near to which Moses defeated Sihon. It was given to Reuben Deu_2:32, and was situated a short distance north of Ar, the capital of Moab.
The armed soldiers of Moab - The consternation shall reach the very army. They shall lose their courage, and instead of defending the nation, they shall join in the general weeping and lamentation.
His life shall be grievous - As we say of a person who is overwhelmed with calamities, that his life is wearisome, so, says the prophet, shall it be with the whole nation of Moab.
2. CLARKE, “The armed soldiers “The very loins” - So the Septuagint, R'οσφυς, and the Syriac. They cry out violently, with their utmost force.
3. GILL, “And Heshbon shall cry, and Elealeh,.... Two other cities in the land of Moab. The first of these was the city of Sihon king of the Amorites, who took it from the Moabites, Num_21:25 it came into the hands of the Reubenites, Num_32:3 and afterwards was again possessed by the Moabites, Jer_48:2. Josephus (t) calls it Essebon, and mentions it among the cities of Moab; it goes by the name of Esbuta in Ptolemy (u); and is called Esbus by Jerom (w), who says it was a famous city of Arabia in his time, in the mountains over against Jericho, twenty miles distant from Jordan; hence we read of the Arabian Esbonites in Pliny (x). Elealeh was another city of Moab, very near to Heshbon and frequently mentioned with it, Isa_16:9. Jerom says (y) that in his time it was a large village, a mile from Esbus, or Heshbon. By these two places are meant the inhabitants of them, as the Targum paraphrases it, who cried for and lamented the desolation that was coming, or was come upon them: their voice shall be heard even unto Jahaz; sometimes called Jahazah, Jos_13:18 it was a frontier town, at the utmost borders of the land, Num_21:23 hence the cry of the inhabitants of the above cities is said to reach to it, which expresses the utter destruction that should be made; see Jer_48:34 this is thought to be the same place Ptolemy (z) calls Ziza. Jerom (a) calls it Jazza, as it is in the Septuagint here, and says that in his time it was shown between Medaba and Deblathai. Therefore the armed soldiers of Moab shall cry out; not as when they go to battle, with courage and cheerfulness, as some have thought; but through fear, and as in great terror and distress; and so it signifies, that not only the weak and unarmed inhabitants, men and women, should be in the utmost confusion and consternation, but the soldiers that should fight for them, and defend them; who were accoutred, or "harnessed", as the word signifies, and were "girt" and prepared for war, as the Targum renders it; even these would be dispirited, and have no heart to fight, but lament their sad case: his life shall be grievous to everyone; the life of every Moabite would be a burden to him; he would choose death rather than life; so great the calamity: or the life of every soldier; or "his soul shall cry out", grieve or mourn for "himself" (b); for his own unhappy case; he shall only be concerned for himself, how to save himself, or make his escape; having none for others, for whose defence he was set, and for whom he was to fight; but would have no concern for his king or country, only for himself.
4. HENRY, “That the courage of their militia should fail them. Though they were bred soldiers, and were well armed, yet they shall cry out and shriek for fear, and every one of them shall have his life become grievous to him, though it is characteristic of a military life to delight in danger, Isa_15:4. See how easily God can dispirit the stoutest of men, and deprive a nation of
benefit by those whom it most depended upon for strength and defence. The Moabites shall generally be so overwhelmed with grief that life itself shall be a burden to them. God can easily make weary of life those that are fondest of it.
5. JAMISON, “Heshbon — an Amorite city, twenty miles east of Jordan; taken by Moab after the carrying away of Israel (compare Jer_48:1-47).
Elealeh — near Heshbon, in Reuben.
Jahaz — east of Jordan, in Reuben. Near it Moses defeated Sihon.
therefore — because of the sudden overthrow of their cities. Even the armed men, instead of fighting in defense of their land, shall join in the general cry.
life, etc. — rather, “his soul is grieved” (1Sa_1:8) [Maurer].
6. PULPIT, “Heshbon shall cry. Heshbon, now Hesban, lay about twenty miles east of the Jordan,
nearly on the parallel of its embouchure into the Dead Sea. It was the capital city of Sihon (Num_21:21),
who took it from the Moabites. On the partition of Palestine among the tribes of Israel, it was assigned to
Reuben (Num_32:37;Jos_13:17); but at a later time we find it reckoned to Gad (1Ch_6:81). We do not
know at what time Moab recovered Heshbon, but may conjecture that it was one of the conquests of
Mesha, though it is not mentioned on the Moabite Stone. And Elealeh. Elealch is commonly united with
Heshbon (Num_32:3, Num_32:37;Isa_16:9; Jer_48:34). It is probably identical with the modern El-A'al, a
ruined town on the top of a rounded hill, little more than a mile north of Hesban. Even unto Jahaz. Jahaz
lay considerably to the south of Hesh-ben, probably not very far north of the Arnon. It must have been in
the vicinity of Dibon, since Mesha, on taking it from the Israelites, annexed it to the territory of that city
(Moabite Stone, II. 19-21). It was the scene of the great battle between Sihon and the Israelites under
Moses (Num_21:23). His life shall be grievous unto him; rather, his soul shall be grieved within him. The
Moabite people is personified (Cheyne).
7.CALVIN, “4.And Heshbon shall cry, and Elealeh. Here he names other cities; for his design is to
bind up, as it were, in a bundle all the cities of that country, that they may be involved in the general
destruction; as if he had said, that none at all shall be exempted.
Therefore the light-armed soldiers of Moab shall howl. Though כן על (gnal ken) literally signifies therefore,
yet some think that a reason is not here assigned; but that is of little importance. The Prophet shows that
there will be none that does not howl; for he declares that the bold and courageous shall mourn. Next he
adds, the soul of every one shall howl to him. (241) Every one shall be so engrossed with his own grief,
that he will not think of his neighbors.
5 My heart cries out over Moab;
her fugitives flee as far as Zoar,
as far as Eglath Shelishiyah.
They go up the hill to Luhith,
weeping as they go;
on the road to Horonaim
they lament their destruction.
1.BARNES, “My heart shall cry out for Moab - This is expressive of deep compassion; and is proof that, in the view of the prophet, the calamities which were coming upon it were exceedingly heavy. The same sentiment is expressed more fully in Isa_16:11; see also Jer_48:36 : ‘My heart shall sound for Moab like pipes.’ The phrase denotes great inward pain and anguish in view of the calamities of others; and is an expression of the fact that we feel ourselves oppressed and borne down by sympathy on account of their sufferings (see the note at Isa_21:3). It is worthy of remark, that the Septuagint reads this as if it were ‘“his” heart’ - referring to the Moabites, ‘the heart of Moab shall cry out.’ So the Chaldee; and so Lowth, Michaelis, and others read it. But there is no authority for this change in the Hebrew text; nor is it needful. In the parallel place in Jer_48:36, there is no doubt that the heart of the prophet is intended; and here, the phrase is designed to denote the deep compassion which a holy man of God would have, even when predicting the ills that should come upon others. How much compassion, how much deep and tender feeling should ministers of the gospel have when they are describing the final ruin - the unutterable woes of impenitent sinners under the awful wrath of God in the world of woe!
His fugitives - Margin, ‘Or to the borders thereof, even as an heifer’ (בריחיה berıDycheha�). Jerome and the Vulgate render this ‘her “bars,”’ and it has been explained as meaning that the voice of the prophet, lamenting the calamity of Moab, could be heard as far as the “bars,” or gates, of Zoar; or that the word “bars” means “princes, that is,” protectors, a figure similar to
“shields of the land” Ps. 47:10; Hos_4:18. The Septuagint renders it, Uν'αVτW en aute� - ‘The voice of Moab in her is heard to Zoar.’ But the more correct rendering is, undoubtedly, that of our translation, referring to the fugitives who should attempt to make their escape from Moab when the calamities should come upon her.
Unto Zoar - Zoar was a small town in the southern extremity of the Dead Sea, to which Lot fled when Sodom was overthrown Gen_19:23. Abulfeda writes the name Zoghar, and speaks of it as existing in his day. The city of Zoar was near to Sodom, so as to be exposed to the danger of being overthrown in the same manner that Sodom was, Zoar being exempted from destruction by the angel at the solicitation of Lot Gen_19:21. That the town lay on the east side of the Dead
Sea, is apparent from several considerations. Lot ascended from it to the mountain where his daughters bore each of them a son, who became the ancestors of the Moabites and the Ammonites. But these nations both dwelt on the east side of the Dead Sea. Further, Josephus,
speaking of this place, calls it Ζοάρων'τYς'Zραβίας Zoaro�n te�s Arabias - ‘Zoar of Arabia’ (Bell. Jud. iv. 8, 4). But the Arabia of Josephus was on the east of the Dead Sea. So the crusaders, in the expedition of King Baldwin, 1100 a.d., after marching from Hebron, proceeded around the lake, and came, at length, to a place called “Segor,” doubtless the Zoghar of Abulfeda. The probability, therefore, is, that it was near the southern end of the sea, but on the eastern side. The exact place is now unknown. In the time of Eusebius and Jerome, it is described as having many inhabitants, and a Roman garrison. In the time of the crusaders, it is mentioned as a place pleasantly situated, with many palm trees. But the palm trees have disappeared, and the site of the city can be only a matter of conjecture (see Robinson’s “Bib. Researches,” vol. ii. pp. 648-651).
An heifer of three years old - That is, their fugitives flying unto Zoar shall lift up the voice like an heifer, for so Jeremiah in the parallel place explains it Jer_48:34. Many interpreters have referred this, however, to Zoar as an appellation of that city, denoting its flourishing condition. Bochart refers it to Isaiah, and supposes that he designed to say that “he” lifted his voice as an heifer. But the more obvious interpretation is that given above, and is that which occurs in Jeremiah. The expression, however, is a very obscure one. See the various senses which it may bear, examined in Rosenmuller and Gesenius in loc. Gesenius renders it, ‘To Eglath the third;’ and supposes, in accordance with many interpreters, that it denotes a place called “Eglath,” called the third in distinction from two other places of the same name; though he suggests that the common explanation, that it refers to a heifer of the age of three years, may be defended. In the third year, says he, the heifer was most vigorous, and hence, was used for an offering Gen_15:9. Until that age she was accustomed to go unbroken, and bore no yoke (Pliny, 8, 4, 5). If this refers to Moab, therefore, it may mean that hitherto it was vigorous, unsubdued, and active; but that now, like the heifer, it was to be broken and brought under the yoke by chastisement. The expression is a very difficult one, and it is impossible, perhaps, to determine what is the true sense.
By the mounting up of Luhith - The “ascent” of Luhith. It is evident, from Jer_48:5, that it was a mountain, but where, is not clearly ascertained. Eusebius supposes it was a place between Areopolis and Zoar (see Reland’s “Palestine,” pp. 577-579). The whole region there is mountainous.
In the way of Horonaim - This was, doubtless, a town of Moab, but where it was situated is uncertain. The word means “two holes.” The region abounds to this day with caves, which are used for dwellings (Seetzen). The place lay, probably, on a declivity from which one descended from Luhith.
A cry of destruction - Hebrew, ‘Breaking.’ A cry “appropriate” to the great calamity that should come upon Moab.
2. CLARKE, “My heart shall cry out for Moab “The heart of Moab crieth within
her” - For לבי libbi, my heart, the Septuagint reads לבו libbo, his heart, or לב leb; the Chaldee,
,berocheh; and so likewise the Septuagint ברוחה bericheyha, the Syriac reads בריחיה libbo. For לבו
rendering it εν'αυτ^, Edit. Vat: or εν'_αυτ^, Edit. Alex. and MSS. I., D. II.
A heifer of three years old “A young heifer” - Hebrew, a heifer three years old, in full strength; as Horace uses equa trima, for a young mare just coming to her prime. Bochart
observes, from Aristotle, Hist. Animal. lib. 4 that in this kind of animals alone the voice of the female is deeper than that of the male; therefore the lowing of the heifer, rather than of the bullock, is chosen by the prophet, as the more proper image to express the mourning of Moab. But I must add that the expression here is very short and obscure; and the opinions of interpreters are various in regard to the meaning. Compare Jer_48:34.
Shall they go it up “They shall ascend” - For יעלה yaaleh, the Septuagint and a MS. read
in the plural, יעלו yaalu. And from this passage the parallel place in Jer_48:5 must be corrected;
where, for בכי'יעלה yaaleh'bechi, which gives no good sense, read בו'יעלה yaaleh'bo.
3. GILL, “My heart shall cry out for Moab,.... These seem to be the words of the prophet, pitying them as they were fellow creatures, though enemies; which shows humanity in him, and signifies that their calamities were very great, that a stranger should be concerned for them, and such to whom they had been troublesome; so Jarchi understands it, who observes the difference between the true and false prophet, particularly between Isaiah and Balaam; but others, as Kimchi, interpret it of the Moabites themselves, everyone expressing their concern for the desolation of their country; and so the Targum, "the Moabites shall say in their hearts:'' his fugitives shall flee unto Zoar; a city where Lot fled to, when he came out of Sodom, to which it is thought the allusion is, see Gen_19:20 the meaning seems to be, that those that escaped out of the above cities, when taken and destroyed, should flee hither for safety: the words may be supplied thus, "his fugitives" shall cry out "unto Zoar"; that is, those that flee from other places shall cry so loud as they go along, that their cry shall be heard unto Zoar, Jer_48:34, an heifer of three years old; which is not to be understood of Zoar in particular, or of the country of Moab in general, comparable to such an heifer for fatness, strength, beauty, and lasciviousness; but of the cry of the fugitives, that should be very loud and clamorous, like the lowing of an ox, or an heifer in its full strength, which is heard a great way; see 1Sa_6:9. Dr. Lightfoot (c) conjectures that "Eglath Shelishiah", translated an heifer of three years old, is the proper name of a place; and observes, that there was another place in this country called Eneglaim, Eze_47:10 which being of the dual number, shows that there were two Egels, in reference to which this may be called the "third" Eglath; and so the words may be rendered, "his fugitives shall flee unto Zoar, unto the third Eglath"; and he further conjectures, that this may be the Necla of Ptolemy (d), mentioned by him in Arabia Petraea, along with Zoara; and also to be the Agella of Josephus (e), reckoned with Zoara and Oronai, and other cities of Moab: for by the mounting up of Luhith with weeping shall they go it up; which seems to have been a very high place, and the ascent to it very great; and as the Moabites went up it, whither they might go for safety, they should weep greatly, thinking of their houses and riches they had left to the plunder of the enemy, and the danger of their lives they were still in. This place is thought by some to be the same with the Lysa of Ptolemy (f); Josephus (g) calls it Lyssa; Jerom (h) says in his time it was a village between Areopolis and Zoara, and went by the name of Luitha; it is mentioned in Jer_48:5,
for in the way of Horonaim they shall raise up a cry of destruction; of Moab, and the several cities of it; or "of breaking", of breaking down of walls and of houses. The Targum is, "the cry of the broken (or conquered) in battle;'' whose bones are broken, or however their strength, so that they are obliged to surrender; or a "broken cry", such as is made when there is a multitude of people together, and in great distress. The word Horonaim is of the dual number, and signifies two Horons, the upper and the lower, as say Kimchi and Ben Melech; which is true of Bethhoron, if that was the same place with this, Jos_16:3. By Josephus (i) it is called Oronas and Oronae; it is taken by some to be the Avara of Ptolemy (k); it seems, by the Targum, that as Luhith was a very high place, this lay low, since it renders it, "in the descent of Horonaim;'' to which its name agrees, which signifies caverns; and mention is made of Bethhoron in the valley, along with Bethnimrah (l).
4. HENRY, “That the outcry for these calamities should propagate grief to all the adjacent parts, Isa_15:5. 1. The prophet himself has very sensible impressions made upon his spirit by the prediction of it: “My heart shall cry out for Moab; though they are enemies to Israel, they are our fellow-creatures, of the same rank with us, and therefore it should grieve us to see them in such distress, the rather because we know not how soon it may be our own turn to drink of the same cup of trembling.” Note, It becomes God's ministers to be of a tender spirit, not to desire the woeful day, but to be like their master, who wept over Jerusalem even when he gave her up to ruin, like their God, who desires not the death of sinners. 2. All the neighbouring cities shall echo to the lamentations of Moab. The fugitives, who are making the best of their way to shift for their own safety, shall carry the cry to Zoar, the city to which their ancestor Lot fled for shelter from Sodom's flames and which was spared for his sake. They shall make as great a noise with their cry as a heifer of three years old does when she goes lowing for her calf, as 1Sa_6:12. They shall go up the hill of Luhith (as David went up the ascent of Mount Olivet, many a weary step and all in tears, 2Sa_15:30), and in the way of Horonaim (a dual termination), the way that leads to the two Beth-horons, the upper and the nether, which we read of, Jos_16:3, Jos_16:5. Thither the cry shall be carried, there it shall be raised, even at that great distance: A cry of destruction; that shall be the cry, like, “Fire, fire! we are all undone.” Grief is catching, so is fear, and justly, for trouble is spreading and when it begins who knows where it will end?
5. JAMISON, “My — The prophet himself is moved with pity for Moab. Ministers, in denouncing the wrath of God against sinners, should do it with tender sorrow, not with exultation.
fugitives — fleeing from Moab, wander as far as to Zoar, on the extreme boundary south of the Dead Sea. Horsley translates, “her nobility,” or “rulers” (Hos_4:18).
heifer, etc. — that is, raising their voices “like a heifer” (compare Jer_48:34, Jer_48:36). The expression “three years old,” implies one at its full vigor (Gen_15:9), as yet not brought under the yoke; as Moab heretofore unsubdued, but now about to be broken. So Jer_31:18;
Hos_4:13. Maurer translates, “Eglath” (in English Version, “a heifer”) Shelishijah (that is, the
third, to distinguish it from two others of the same name).
by the mounting up — up the ascent.
Luhith — a mountain in Moab.
Horonaim — a town of Moab not far from Zoar (Jer_48:5). It means “the two poles,” being near caves.
cry of destruction — a cry appropriate to the destruction which visits their country.
6. K&D, “The difficult words in which the prophet expresses this sympathy we render as follows: “My heart, towards Moab it crieth out; its bolts reached to Zoar, the three-year-old
heifer.” The Lamed in l'Moab is the same both here and in Isa_16:11 as in Isa_14:8-9, viz., “turned toward Moab.” Moab, which was masculine in Isa_15:4, is feminine here. We may infer
from this that בריחה' עד־צער is a statement which concerns Moab as a land. Now, berichim signifies the bolts in every other passage in which it occurs; and it is possible to speak of the bolts of a land with just as much propriety as in Lam_2:9 and Jer_51:30 (cf., Jon_2:7) of the bolts of a city. And the statement that the bolts of this land went to Zoar is also a very appropriate one, for Kir Moab and Zoar formed the southern fortified girdle of the land; and Zoar, on the south-western tongue of land which runs into the Dead Sea, was the uttermost fortress of Moab, looking over towards Judah; and in its depressed situation below the level of the sea it formed, as it were, the opposite pole of Kir Moab, the highest point in the high land itself. Hence we agree with Jerome, who adopts the rendering vectes ejus usque ad Segor, whereas all the
modern translators have taken the word in the sense of fugitives. ‛Eglath'sheilshiyya�h, which Rosenmüller, Knobel, Drechsler, Meier, and others have taken quite unnecessarily as a proper name, is either in apposition to Zoar or to Moab. In the former case it is a distinguishing epithet.
An ox of the three years, or more literally of the third year (cf., meshullesheth, Gen_15:9), i.e., a three-year-old ox, is one that is still in all the freshness and fulness of its strength, and that has not yet been exhausted by the length of time that it has worn the yoke. The application of the term to the Moabitish nation is favoured by Jer_46:20, where Egypt is called “a very fair heifer”
(‛egla�h yephe�h-phiyya�h), whilst Babylon is called the same in Jer_50:11 (cf., Hos_4:16; Hos_10:11). And in the same way, according to the lxx, Vulg., Targum, and Gesenius, Moab is called juvenca tertii anni, h. e. indomita jugoque non assueta, as a nation that was still in the vigour of youth, and if it had hitherto borne the yoke, had always shaken it off again. But the application of it to Zoar is favoured (1.) by Jer_48:34, where this epithet is applied to another Moabitish city; (2.) by the accentuation; and (3.) by the fact that in the other case we should
expect berıcha�h (the three-year-old heifer, i.e., Moab, is a fugitive to Zoar: vid., Luzzatto). Thus Zoar, the fine, strong, and hitherto unconquered city, is now the destination of the wildest flight before the foe that is coming from the north. A blow has fallen upon Joab, that is more terrible than any that has preceded it.
In a few co-ordinate clauses the prophet now sets before us the several scenes of mourning and desolation. “for the mountain slope of Luhith they ascend with weeping; for on the road to Horonayim they lift up a cry of despair. For the waters of Nimrim are waste places from this time forth: for the grass is dried up, the vegetation wasteth away, the green is gone.” The road to Luhith (according to the Onom. between Ar-Moab and Zoar, and therefore in the centre of Moabitis proper) led up a height, and the road to Horonayim (according to Jer_48:5) down a
slope. Weeping, they ran up to the mountain city to hide themselves there (bo, as in Psa_24:3; in
Jer_48:5 it is written incorrectly כיf). Raising loud cries of despair, they stand in front of
Horonayim, which lay below, and was more exposed to the enemy. יעערו is softened from יערערו
(possibly to increase the resemblance to an echo), like וכבg from בgבg. The Septuagint renders it
very well, κραυγWν συντριµµοh iξαναγεροhσιν - an unaccustomed expression of intense and ever renewed cries at the threatening danger of utter destruction, and with the hope of procuring
relief and assistance (sheber, as in Isa_1:28; Isa_30:26). From the farthest south the scene would suddenly be transferred to the extreme north of the territory of Moab, if Nimrim were the
Nimra (Beth-Nimra, Talm. nimrin) which was situated near to the Jordan in Gilead, and therefore farther north than any of the places previously mentioned, and the ruins of which lie a little to the south of Salt, and are still called Nimrin. But the name itself, which is derived from
the vicinity of fresh water (Arab. nemir, nemır, clear, pure, sound), is one of frequent occurrence; and even to the south of Moabitis proper there is a Wadi Numere, and a brook called Moyet Numere (two diminutives: “dear little stream of Nimra”), which flows through stony tracks, and which formerly watered the country (Burckhardt, Seetzen, and De Saulcy). In all probability the ruins of Numere by the side of this wady are the Nimrim referred to here, and the waters of the
brook the “waters of Nimrim” (me'Nimrim). The waters that flowed fresh from the spring had been filled up with rubbish by the enemy, and would now probably lie waste for ever (a similar expression to that in Isa_17:2). He had gone through the land scorching and burning, so that all the vegetation had vanished. On the miniature-like short sentences, see Isa_29:20; Isa_33:8-9;
Isa_32:10; and on לא היה (“it is not in existence,” or “it has become not,” i.e., annihilated), vid., Eze_21:32.
7. PULPIT, “My heart shall cry out for Moab (comp. Isa_16:9, Isa_16:11). The prophet sympathizes
with the sufferings of Moab, as a kindred people (Gen_19:37), and perhaps as having, in the person of
Ruth, furnished an ancestress to the Messiah (Mat_1:5). His fugitives; literally, her
fugitives. The country is here personified, instead of the people, the former being feminine, the latter
masculine. Shall flee unto Zoar. Zoar, the "little" town, spared for Lot's sake (Gen_19:20-22), is placed
by some at the northern, by others at the southern, extremity of the Dead Sea. The present passage
makes in favor of the more southern site. An heifer of three years old. Those who defend this rendering
refer the simile either to Zest, or to Moab, or to the fugitives. Having regard to the parallel passage of
Jeremiah (Jer_48:34), we may pronounce the last explanation to be the best. The resemblance to the
heifer will consist in the cries uttered. To ninny critics, however, this idea appears harsh, and the
alternative is proposed of regarding Eglath—the word translated "heifer"—as a place, and the epithet, "of
three years old," as really meaning "the third." Attempts are made to show the existence of three Eglaths
in these parts; but they are not very successful; nor is any instance adduced of a city being distinguished
from others of the same name by a numerical suffix. The rendering of the Authorized Version may
therefore stand, the comparison being regarded as one of the fugitive Moabites to a heifer in its third year,
"rushing along with loud, hopeless bellowings" (Kay). By the mounting up of Luhith. This ascent has
not been identified. It should have been on the way from Moab proper to Zoar. The way of Horonaim.
On the Moabite Stone Horonaim is mentioned as a town of the Edomites attacked and taken by Mesha
(11:31-33). It lay probably south or southeast of the Dead Sea. The Moabites, flying kern their invaders,
seek a refuge in the territories of Edom and Judah, weeping and wailing as they go.
8. CALVIN, “5.My heart shall cry out for Moab. At length he assumes the character of a mourner. But it
may be thought to be strange and inconsistent in him to bewail the calamity of the Moabites; for he ought
rather to have lamented the destruction of the Church, and to have rejoiced at the ruin of her enemies. It
is customary with the prophets, however, to assume in this manner the character of those whose
calamities they foretell, and thus to exhibit their condition, as it were, on a stage; by which means they
produce a stronger impression than if they delivered their instruction in a direct form. Yet there can be no
doubt that the prophets shuddered at the judgments of God, even against the wicked; though the
meaning which I have stated is simpler and more appropriate, and may easily be inferred from frequent
usage.
His fugitives to Zoar, (242) a heifer of three years old. He calls them fugitives who shall escape from it; for
he means that those who shall escape from Moab will come even to Zoar (243) Now, he
compares Zoar to a heifer of three years old, which is in full vigor, and has not felt the pangs of birth, or
toil, or the yoke, but revels in the buoyancy of mirth and wantonness. When men are hard pressed by an
invading army, they flee to cities which have not been attacked, and which appear to be the farthest
removed from danger. Such was Zoar, for it had never been attacked by enemies. Yet, if it be thought
better to view it as applying to the whole country, I have no objection; for Jeremiah appears to speak in
general terms, though he borrows many statements from Isaiah. (Jer_48:34.) But perhaps in that passage
also he names both Zoar and Horonaim, or rather the whole of the country between them.
If you extend it to the whole nation, the meaning will be, “ Moabites have enjoyed the highest luxury, and
every kind of abundance, and hitherto have suffered no distress. Hence has arisen their stubbornness,
and, in order to subdue them, they must be banished and driven even to Zoar. ” Now Zoar was a town
very far removed from the Moabites; and, therefore, he means that they cannot provide for their safety but
by fleeing to a distance. Here all with whom the Lord deals tenderly are taught not to exalt themselves, or
to provoke God by their wantonness, but to be modest even amidst the highest prosperity, and likewise to
be prepared for every change, when the Lord shall be pleased to throw them down from their prosperity.
By the going up of Luhith. He describes other parts of the country of Moab, and delineates the flight and
mourning of that nature which should spread throughout the whole land.
By the way of Horonaim they shall raise the cry of sorrow. The words which we have translated, they shall
raise up a cry, some render, they shall bruise or break themselves by crying, and think there is a
transposition of the letters, and that ע (ain) is doubled; and thus the root of the verb would be רעה,
(ragnah.) But as it made little difference in the meaning of the passage, I have adhered to the commonly
received opinion, that יעערו (yegnogneru) is derived from the verb עור, (gnur.) If it be thought better to
make the verb signify break, the meaning will be, “ shall be a shaking, and, as it were, a breaking of the
members of the body, when arm is dashed against arm.”
6 The waters of Nimrim are dried up
and the grass is withered;
the vegetation is gone
and nothing green is left.
1.BARNES, “For the waters of Nimrim - It is supposed by some that the prophet here states the cause why the Moabites would flee to the cities of the south, to wit, that the “waters” of the northern cities would fail, and the country become desolate, and that they would seek support in the south. But it is more probable that he is simply continuing the description of the desolation that would come upon Moab. Nimrah, or Beth Nimra, meaning a “house of limpid waters,” was a city of Reuben east of the Dead Sea (Num_32:3; compare Jer_48:34). It was, doubtless, a city celebrated for its pure fountains and springs of water. Here Seetzen’s chart shows a brook flowing into the Jordan called “Nahr Nimrim, or Wady Shoaib.” ‘On the east of the Jordan over against Jericho, there is now a stream called Nimlim - doubtless the ancient Nimrim. This flows into the Jordan, and as it flows along gives fertility to that part of the country of Moab.’ (Eli Smith.) It is possible that the waters failed by a common practice in times of war when an enemy destroyed the fountains of a country by diverting their waters, or by casting into them stones, trees, etc. This destructive measure of war occurs, with reference to Moab, in 2Ki_3:25, when the Israelites, during an incursion into Moab, felled the fruit trees, cast stones into the plowed grounds, and “closed the fountains, or wells.”
For the hay is withered away - The waters are dried up, and the land yields nothing to support life.
2. PULPIT, “The waters of Nimrim shall be desolate. The Wady Numeira is a watercourse running into
the Dead Sea from the east, hallway between the promontory called the "Lisan" and the sea's southern
extremity. It is fed by "six or seven springs"—"plenteous brooks gushing from the lofty hills" (Tristram),
and boasts along its banks a number of "well-watered gardens." There is no reason to doubt the identity
of this stream with "the waters of Nimrim." Their "desolation" was probably caused by the enemy stopping
up the sources (2Ki_3:19, 2Ki_3:25; 2Ch_32:3, 2Ch_32:4). The hay is withered away. There is luxuriant
vegetation in the wadys and ghors at the southern end of the Dead Sea, especially in the Ghor-es-
Safiyeh, the Wady Numeira, and the Wady el-Mantara.
3. GILL, “For the waters of Nimrim shall be desolate,.... Or dried up, through a great drought that should come upon the land at this time; or being defiled with the blood of the slain, as Jarchi: it may denote the well watered pastures about Nimrim, that should become the forage of the enemy, and be trodden under foot by its army, or be forsaken by the proprietors of them. Josephus (m) speaks of fountains of hot water springing up in the country of Peraea, where Nimrim was, of a different taste, some bitter, and others sweet; which, Dr. Lightfoot (n) suggests, might be these waters of Nimrim; and, according to the Jerusalem Talmud (o), Bethnimrah was in that part of the country which was called the valley, and so was very fruitful with springs of water. The word is in the plural number, and may design more places of the same name; and we read of Nimrah and Bethnimrah, Num_32:3. Jerom (p) calls it Nemra, and says it was a large village in his time; it seems to have its name from panthers or leopards, of which there might be many in these parts: for the hay is withered away, the grass faileth, there is no green thing; by which it seems that the desolation spoken of was not merely through the forage and trampling of the enemy's army, but by a drought.
4. HENRY, “Here the prophet further describes the woeful and piteous lamentations that should be heard throughout all the country of Moab when it should become a prey to the Assyrian army. “By this time the cry has gone round about all the borders of Moab,” Isa_15:8. Every corner of the country has received the alarm, and is in the utmost confusion upon it. It has reached to Eglaim, a city at one end of the country, and to Beer-elim, a city as far the other way. Where sin has been general, and all flesh have corrupted their way, what can be expected but a general desolation? Two things are here spoken of as causes of this lamentation: -
I. The waters of Nimrim are desolate (Isa_15:6), that is, the country is plundered and impoverished, and all the wealth and substance of it swept away by the victorious army. Famine is usually the sad effect of war. Look into the fields that were well watered, the fruitful meadows that yielded delightful prospects and more delightful products, and there all is eaten up, or carried off by the enemy's foragers, and the remainder trodden to dirt by their horses. If an army encamp upon green fields, their greenness is soon gone. Look into the houses, and they are stripped too (Isa_15:7): The abundance of wealth that they had gotten with a great deal of art and industry, and that which they had laid up with a great deal of care and confidence, shall they carry away to the brook of the willows. Either the owners shall carry it thither to hide it or the enemies shall carry it thither to pack it up and send it home, by water perhaps, to their own country. Note, 1. Those that are eager to get abundance of this world, and solicitous to lay up what they have gotten, little consider what may become of it and in how short a time it may be all taken from them. Great abundance, by tempting the robbers, exposes the owners; and those who depend upon it to protect them often find it does but betray them. 2. In times of distress great riches are often great burdens, and do but increase the owner's care or the enemies'
strength. Cantabit vacuus coram latrone viator - The penniless traveller will exult, when accosted by a robber, in having nothing about him. II. The waters of Dimon are turned into blood (Isa_15:9), that is, the inhabitants of the
country are slain in great numbers, so that the waters adjoining to the cities, whether rivers or pools, are discoloured with human gore, inhumanly shed like water. Dimon signifies bloody; the place shall answer to its name. Perhaps it was that place in the country of Moab where the waters seemed to the Moabites as blood (2Ki_3:22, 2Ki_3:23), which occasioned their overthrow. But now, says God, I will bring more upon Dimon, more blood than was shed, or thought to be seen, at that time. I will bring additions upon Dimon (so the word is), additional plagues; I have yet more judgments in reserve for them. For all this, God's anger is not turned away. When he judges he will overcome; and to the roll of curses shall be added many like words, Jer_36:32. See here what is the yet more evil to be brought upon Dimon, upon Moab, which is now to be made a land of blood. Some flee, and make their escape, others sit still, and are overlooked, and are as a remnant of the land; but upon both God will bring lions, beasts of prey (which are reckoned one of God's four judgments, Eze_14:21), and these shall glean up those that have escaped the sword of the enemy. Those that continue impenitent in sin, when they are preserved from one judgment, are but reserved for another.
5. JAMISON, “For — the cause of their flight southwards (2Ki_3:19, 2Ki_3:25). “For” the northern regions and even the city Nimrim (the very name of which means “limpid waters,” in Gilead near Jordan) are without water or herbage.
6. CALVIN, “6.The waters of Nimrim. By an exaggerated form of expression he gives a more enlarged
view of this desolation. He says that the grass is withered, which takes place when God leaves any soil
destitute of all nourishment. The waters will be taken away, which probably were highly necessary for that
dry and parched country; for soils of that kind produce nothing without irrigation. Though the style is
exaggerated, yet nothing is stated but what is strictly true; for the Prophet did not go beyond proper
bounds, but found it necessary to use bold expressions to suit the ignorance of the people, in order to
inform them that a land which is deprived of the blessing of God will be like a desert without any beauty.
7. PULPIT, “Divine judgments in precise adaptations.
The point which arrests attention here is that Moab, being so largely a sheep-feeding country, was
dependent on its pastures, and these were dependent on the dews, and rains, and fountains, and
streams. To a grazing country no greater calamity, no more precisely adapted calamity, could come than
is described in this verse: "The waters of Nimrim shall be desolate: for the hay is withered away, the grass
faileth, there is no green thing." Possibly the mischief was wrought in part by the malicious act of the
invaders in stopping the wells and defiling the streams. If one thing more than another is impressed on
devout minds by a review of life, it is the marvelous way in which Divine wisdom has found the best, most
adapted forms for judgment and chastisement to take. Chastisement sent by the Divine Father is always
precisely corrective of the evil which has called for it, and always precisely corrective to the individual and
to the particular nation. This general subject may be opened out thus—
I. DIVINE JUDGMENTS HAVE PRECISE AIMS. The aim expressed in general terms is—humiliation with
a view to exaltation.
II. DIVINE JUDGMENTS ARE DIRECTED TO SECURE THOSE AIMS. And this decides the form and
the degree of the humiliation that is found to be necessary.
III. DIVINE JUDGMENTS ARE ADAPTED IN WAYS THAT MAY ESCAPE PRESENT NOTICE. And this
occasions some of the gravest perplexities, and sternest struggles of life.
IV. THE ADAPTATION OF ALL DIVINE JUDGMENTS, TO THE SECURING OF THEIR PRECISE AIMS
, WILL BE THE DELIGHTFUL DISCOVERY OF THE FUTURE. It will be our reading of our own history,
and. of the world's history, when we have learned how to read aright.—R.T.
7 So the wealth they have acquired and stored up
they carry away over the Ravine of the Poplars.
1.BARNES, “Therefore, the abundance they have gotten - Their wealth they shall remove from a place that is utterly burned up with drought, where the waters and the grass fail, to another place where they may find water.
To the brook of willows - Margin, ‘The valley of the Arabians.’ The Septuagint renders it, ‘I will lead them to the valley of the Arabians, and they shall take it.’ So Saadias. It might, perhaps, be called the valley of the Arabians, because it was the boundary line between them and Arabia on the south. Lowth renders it, ‘To Babylon.’ The probability is, that the prophet refers to some valley or brook that was called the brook of the willows, from the fact that many willows grew upon its bank. Perhaps it was the small stream which flows into the southern extremity of the Dead Sea, and which forms the boundary of Arabia Petrea of the province of Jebal. They withdrew toward the south, where toward Petra or Sela they had their property in herds Isa_16:1, for probably the invader came from the north, and drove them in this direction. Lowth, and most commentators, suppose that ‘they’ in this verse refers to the enemies of Moab, and that it means that they would carry away the property of Moab to some distant place. But the
more probable meaning is, that when the waters of the Nimrim should fail, they would remove to a place better watered; that is, they would leave their former abode, and wander away. It is an image of the desolation that was coming upon the land.
2. CLARKE, ““Shall perish” - אבדו abadu or אבדה abadeh. This word seems to have been
lost out of the text: it is supplied by the parallel place, Jer_48:36. The Syriac expresses it by עבר
aber, praeteriit, “he hath passed;” and the Chaldee by יתבזזון yithbazezun, diripientur.
To the brook of the willows “To the valley of willows” - That is, to Babylon. Hieron. and Jarchi in loc., both referring to Psa_137:2. So likewise Prideaux, Le Clerc, etc.
3. GILL, “Therefore the abundance they have gotten, and that which they have laid up,.... The great substance which the Moabites had got, and hoarded up: shall they carry away to the brook of the willows; either the Moabites should carry their substance to some brook, it may be near Nimrim, where many willows grew, and cast it into the brook, or lay it by the brook side, in some private place, or under and among the willows, to preserve it from the enemy; or else the meaning is, that their enemies should take what they had with a great deal of labour got, and with a great deal of care had laid up, and carry it to the brook of the willows, some place without the city, and there divide it; or to the valley of the Arabians (q), as some render it, some part of Arabia lying between Moab and Babylon, whither they might carry it, in order to the conveyance of it into their own country at a proper time: it may be observed, that the country of Moab came after this into the hands of the Arabians; and, according to Jerom, the valley of Arabia lay in the way from Moab to Assyria; but it may be rendered "the valley of the willows", and design the land of Babylon, or Babylon itself, which was built in a plain, or on a flat by the river Euphrates, out of which many canals and rivulets were cut and derived, near to which willows in great abundance grew; as they usually do in marshy and watery places; hence the Jews in Babylon are said to hang their harps upon the willows which were by its rivers; so Jarchi thinks the land of Babylon is meant, and compares it with Psa_137:1 which sense is approved of by Bochart and Vitringa. The Septuagint version is, "I will bring upon the valley the Arabians, and they shall take it;'' and the Targum is, "their border, which is by the western sea, shall be taken from them.''
4. HENRY, “If an army encamp upon green fields, their greenness is soon gone. Look into the houses, and they are stripped too (Isa_15:7): The abundance of wealth that they had gotten with a great deal of art and industry, and that which they had laid up with a great deal of care and confidence, shall they carry away to the brook of the willows. Either the owners shall carry it thither to hide it or the enemies shall carry it thither to pack it up and send it home, by water perhaps, to their own country. Note, 1. Those that are eager to get abundance of this world, and solicitous to lay up what they have gotten, little consider what may become of it and in how
short a time it may be all taken from them. Great abundance, by tempting the robbers, exposes the owners; and those who depend upon it to protect them often find it does but betray them. 2. In times of distress great riches are often great burdens, and do but increase the owner's care or the enemies' strength. Cantabit vacuus coram latrone viator - The penniless traveller will exult, when accosted by a robber, in having nothing about him.
5. JAMISON, “Therefore — because of the devastation of the land.
abundance — literally, “that which is over and above” the necessaries of life.
brook of ... willows — The fugitives flee from Nimrim, where the waters have failed, to places better watered. Margin has “valley of Arabians”; that is, to the valley on the boundary between them and Arabia-Petraea; now Wady-el Arabah. “Arabia” means a “desert.”
6. PULPIT, “The abundance, etc.; i.e. "the property which they have been able to save and carry off
with them." This, finding no place of refuge in their own territory, they convey to their southern border,
where "the brook of the willows" separates their country from Edom, with the intention, no doubt, of
transporting it across the brook.
7.CALVIN, “7.Therefore what every one hath left. (244) This corresponds to the ordinary expression,
(Ce qu’ aura espargne ,) Whatever he shall have spared. He means the riches that are laid up, and
describes what usually happens in countries which are invaded by an enemy. All the inhabitants are wont
to convey their riches elsewhere, and to lay them up in some safe place, that they may afterwards bring
them back when peace has been restored.
To the brook of the willows. He means that they will have no storehouse, no fortress in which they can lay
them up with safety; so that they will be compelled to hide them among the willows. This certainly is the
lowest wretchedness, when the enemy is attacking us, and we can find no storehouse for laying up those
things which we have collected with great industry. These willows were probably situated in some remote
and sequestered place. Others explain it as referring to enemies, that they will bring the fruits of their
robbery to the brook, to divide among themselves the general plunder.
8. PULPIT, “The insecurity of worldly possessions.
The picture is a striking one. In the national fright, the people are seen picking up what they can of their
treasures, and escaping for life to the border districts; learning the lesson that "riches take to themselves
wings, and flee away." The word "abundance," in the text, should be replaced by the word "remainder;"
and the most probable meaning of the verse is that the Moabites shall carry what they can save of their
possessions into the land of Edom. The picture suggests two topics.
I. THE INSECURITY OF THE MAN WHO IS RICH IN WHAT HE HAS. Illustrate from riches
(1) in land;
(2) in money;
(3) in houses;
(4) in goods.
How dependent he is on a thousand things for the retention and use of all! The lesson of Job is that no
form of earthly possession can possibly be secure. Land is unlet; money cannot be profitably exchanged;
houses get out of repair, and eat up rentals; and goods deteriorate in the warehouses. When ordinary
forces leave our property alone, the heavens can send fire; the earth can heave and quake; and by
mysterious influences we can be made to learn our lesson, that "this is not our rest."
II. THE SECURITY OF THE MAN WHO IS RICH IN WHAT HE IS. No human and no supernatural forces,
here or hereafter, can deprive a man of his possessions in what he is. Character, piety, are beyond reach
of moth, or worm, or rust, or storm, or earthquake, or death. It is said of knowledge that a man "only
possesses what he understands." It might be said of a man's wealth that he "only has what he is." When
calamities come, the man of character never has to gather his treasures hurriedly together and make off
for the border-land. Wherever he is, he has his riches with him. Stripped of all his so-called wealth, he is
not deprived of one grain. He holds it all, and his riches none can take away. The Lord Jesus men called
poor. He was the only truly and perfectly rich man that ever lived; and such as he was we would desire to
be.—R.T.
8 Their outcry echoes along the border of Moab;
their wailing reaches as far as Eglaim,
their lamentation as far as Beer Elim.
1.BARNES, “For the cry is gone round about ... - The cry of distress and calamity has encompassed the whole land of Moab. There is no part of the land which is not filled with lamentation and distress.
The howling - The voice of wailing on account of the distress.
Unto Eglaim - This was a city of Moab east of the Dead Sea, which, Eusebius says, was eight miles south of Ar, and hence, says Rosenmuller, it was not far from the south border of Moab. It is mentioned by Josephus (“Ant.” xiv. 1), as one of the twelve cities in that region which was overthrown by Alexander the Great.
Unto Beer-elim - literally, “the well of the princes.” Perhaps the same as that mentioned in Num_21:14-18, as being in the land of Moab, and near to Ar:
The princes digged the well, The nobles of the people digged it.
2. PULPIT, “Eglaim ^ Beer-Elim. Unknown sites on the borders of Moab, both probably towards the
south. The enemy has come in from the north, and has driven the population southwards. A hope has
been entertained of the pursuit slackening; but it is disappointed. The enemy causes grief and
"howling" in every part of the territory.
3. GILL, “For the cry is gone found about the borders of Moab,.... The cry of destruction and howling because of it; the places mentioned, as is observed by some, being upon the borders of the land. Heshbon was on the north east, Elealeh on the north west, Jahaz on the south west, Horonaim further west, Zoar the utmost west, and the places following seem to be upon the borders likewise: the howling thereof unto Eglaim; which word signifies a border, and so the Arabic word Agalon; some take it to be the same with the brooks of Arnon, Num_21:13 said so be the border of Moab: and the howling thereof unto Beerelim; the same with Beer, Num_21:16 called Beerelim, or "the well of the mighty ones", being dug by the princes of Israel, Num_21:18.
4. JAMISON, “Eglaim — (Eze_47:10), En-eglaim. Not the Agalum of Eusebius, eight miles
from Areopolis towards the south; the context requires a town on the very borders of Moab or
beyond them.
Beer-elim — literally, “the well of the Princes” - (so Num_21:16-18). Beyond the east borders of Moab.
5. PULPIT, “The waters of Dimon. It is thought that "Dimon" is here put for "Dibon," in order to
assimilate the sound to that of dam, blood. St. Jerome says that in his day the place was called
indifferently by either name. If we accept this view, "the waters of Dimon" will probably be those of
the Amen, near which Dibon was situated (see the comment on Isa_15:2). I will bring more; literally, I
will bring additions; i.e. additional calamities, which will cause the stream of the Aton to flow with
blood. Lions; or, a lieu. Perhaps Nebuchadnezzar (Jer_4:7), who is said by Josephus to have conquered
the Moabites, or possibly Asshur-bani-pal, who overran the country about B.C. 645.
6.CALVIN, “8.The cry is gone round about the borders of Moab. (245) כי, (ki,) for, is added for the sake
of ornament. He means that every part of that country all around shall be full of crying and howling;
because that destruction reaches from one extremity to another. Besides the crying he twice mentions
the howling, to denote the excess of grief, as men who are in despair surrender themselves entirely to
lamentation.
9 The waters of Dimon
[a] are full of blood,
but I will bring still more upon Dimon[b]
—
a lion upon the fugitives of Moab
and upon those who remain in the land.
1.BARNES, “For the waters of Dimon - Probably the same as “Dibon” Isa_15:2. Eusobius says it was a large town on the northern bank of the river Arnon. Jerome says that the letters “m and b” are often interchanged in oriental dialects (see the note at Isa_15:2).
Shall be full of blood - That is, the number of the slain of Moab shall be so great, that the blood shall color the waters of the river - a very common occurrence in times of great slaughter. Perhaps by the “waters” of Dimon the prophet does not mean the river Arnon, but the small rivulets or streams that might flow into it near to the city of Dibon. Probably there were winter brooks there, which do not run at all seasons. The Chaldee renders it, ‘The waters of Dimon shall be full of blood, because I will place upon Dimon an assembly of armies.’
For I will bring more upon Dimon - Hebrew, ‘I will bring additions;’ that is, I will bring upon it additional calamities. Jerome says, that by those additional calamities, the prophet refers to the “lions” which are immediately after mentioned. “Lions upon him that escapeth of Moab.” Wild beasts upon those who escaped from the slaughter, and who took refuge in the wilderness, or on the mountains. The Chaldee renders it, ‘A king shall ascend with an army, and shall destroy the remainder of their land.’ Aben Ezra interprets it of the king of Assyria; and Jarchi of Nebuchadnezzar, who is called a lion in Jer_4:7. Vitringa also supposes that Nebnchadnezzar is meant. But it is more probable that the prophet refers to wild beasts, which are often referred to in the Scriptures as objects of dread, and as bringing calamities upon nations (see Lev_26:22; Jer_5:6; Jer_15:3; 2Ki_18:25).
Upon the remnant of the land - Upon all those who escaped the desolation of the war. The Septuagint and the Arabic render this, ‘Upon the remnant of Adama,’ understanding the
word rendered ‘land’ (ארמה 'amda�ma�h), as the name of a city. But it more probably means the land.
2. CLARKE, “The waters of Dimon - Some have Dibon, others have Ribon and Rimon. St. Jerome observes that the same town was called both Dibon and Dimon. The reading is therefore indifferent.
Upon him that escapeth of Moab, etc. “Upon the escaped of Moab, and Ariel, and
the remnant of Admah” - The Septuagint for עריה aryeh, read אריאל ariel. Ar Moab was called
also Ariel or Areopolis, Hieron. and Theodoret. See Cellarius. They make אדמה Admah, also a proper name. Michaelis thinks that the Moabites might be called the remnant of Admah, as sprung from Lot and his daughters, escaped from the destruction of that and the other cities; or, metaphorically, as the Jews are called princes of Sodom, and people of Gomorrah, Isa_1:10. Bibliotheque Orient. Part v., p. 195. The reading of this verse is very doubtful; and the sense, in every way in which it can be read, very obscure. - L. Calmet thinks there may be a reference to 1Ch_11:22, where it is said, “Benaiah slew two lion-like men of Moab,” or the two Ariels of Moab, and would therefore translate, “I will bring down the remnant of Moab like Ariel, (which Benaiah smote), and them that are escaped like Adamah.” They shall be exterminated, as were the inhabitants of those two cities. Ariel was a double city - the river Arnon dividing it in two. This is the two Ariels of Moab - not two lion-like men, much less two lions. See Calmet on this place.
3. GILL, “For the waters of Dimon shall be full of blood,.... Of the slain, as the Targum adds. This was a river in the land of Moab, as say Jarchi and Kimchi; it had its name from the blood of the slain, Some take it to be the name of a city, and the same with Dibon, Isa_15:2 but, because of the abundance of blood shed in it, got this new name; and the Vulgate Latin version here calls it Dibon; and the Syriac version Ribon; and the Arabic version Remmon: for I will bring more upon Dimon; or "additions" (r), not merely add blood to the waters of the river, as Jarchi and Kimchi; but bring additional evils and plagues, as Aben Ezra. The Targum interprets it, "the congregation of an army;'' but what these additions were are explained in the next clause: lions upon him that escapeth of Moab, and upon the remnant of the land; or a "lion" (s); the meaning is, that such who escaped the sword should be destroyed by lions, or other beasts of prey, which was one of the Lord's four judgments, Eze_14:21. The Targum is, "a king shall ascend with his army, and so spoil the remainder of their land;'' and Aben Ezra interprets it of the king of Assyria; and Jarchi of Nebuchadnezzar, who is called a lion, Jer_4:7 and the sense is thought to be this, that whom Sennacherib king of Assyria should
leave, Nebuchadnezzar should destroy. The Septuagint and Arabic versions render the last clause, "the remnant of Adama", a city of Moab; so Cocceius.
4. HENRY, “The waters of Dimon are turned into blood (Isa_15:9), that is, the inhabitants of the country are slain in great numbers, so that the waters adjoining to the cities, whether rivers or pools, are discoloured with human gore, inhumanly shed like water. Dimon signifies bloody; the place shall answer to its name. Perhaps it was that place in the country of Moab where the waters seemed to the Moabites as blood (2Ki_3:22, 2Ki_3:23), which occasioned their overthrow. But now, says God, I will bring more upon Dimon, more blood than was shed, or thought to be seen, at that time. I will bring additions upon Dimon (so the word is), additional plagues; I have yet more judgments in reserve for them. For all this, God's anger is not turned away. When he judges he will overcome; and to the roll of curses shall be added many like words, Jer_36:32. See here what is the yet more evil to be brought upon Dimon, upon Moab, which is now to be made a land of blood. Some flee, and make their escape, others sit still, and are overlooked, and are as a remnant of the land; but upon both God will bring lions, beasts of prey (which are reckoned one of God's four judgments, Eze_14:21), and these shall glean up those that have escaped the sword of the enemy. Those that continue impenitent in sin, when they are preserved from one judgment, are but reserved for another.
5. JAMISON, “Dimon — same as Dibon (Isa_15:2). Its waters are the Arnon.
full of blood — The slain of Moab shall be so many.
bring more — fresh calamities, namely, the “lions” afterwards mentioned (2Ki_17:25; Jer_5:6; Jer_15:3). Vitringa understands Nebuchadnezzar as meant by “the lion”; but it is plural, “lions.” The “more,” or in Hebrew, “additions,” he explains of the addition made to the waters of Dimon by the streams of blood of the slain.
6. CALVIN, “9.For the waters of Dimon shall be filled with blood. (246) Here he describes not
only grief and howling, flight or trembling, or the covetousness of enemies in plundering their wealth, but
the slaughter of men. How great must this have been, when large and magnificent rivers, such
as Dimon was, are filled with blood !
For I will lay upon Dimon additions. (247) By additions he means that the Lord, in whose name he speaks,
will multiply the murders; so that the dead bodies shall be heaped up, and there shall be no end to cruelty
and slaying. Now, though the Assyrians were cruel in this slaughter, yet the Lord was not cruel; for he
justly punished the barbarity of the Moabites which they basely exercised towards the Jews, on whom
they ought to have had compassion. It was right that they should suffer the same punishment which they
had inflicted on others.
To those who have escaped of Moab lions. These also are the additions of which he spake, or, at least, a
part of them. This may be regarded as the copestone of that calamity; so that if any detachments of the
enemy attempted to escape, and to rescue themselves from the slaughter, they had to
encounter lions (248) and wild beasts, by which they were devoured. “ will, indeed,” says he, “ themselves
from the slaughter, but they will not on that account be safe, nor will they escape the hand of God.” And
this is the true meaning of the Prophet, if we carefully examine the scope of the whole passage; for he
intended to deepen the picture of that distressing calamity by adding, that even the small remnant which
shall be rescued from the slaughter will fall into the jaws of lions. The hand of the Lord pursues the
wicked in such a manner that they cannot in any way escape; for if they avoid one danger, they
immediately meet with another. Let us remember that these things are spoken by the Prophet for the
consolation of the godly, that they may fortify their minds by some promise against the cruelty of their
enemies, who shall at length be destroyed, and shall nowhere find a refuge either in their gods, or in
fortresses, or in lurking-places, or in flight.
7. PULPIT, “Oracle concerning Moab.
I. HISTORY or Moan. Zoar was the cradle of the race, the house of the tribal father Lot. While the brother-
tribe of Ammon wandered to the pastures of the northeast, Moab remained nearer the original seat. They
were confined to a narrower district by the invasion of the Amorites (Num_21:26-
30; Deu_2:10, Deu_2:11). Their long feud with the tribe of Benjamin lasted to the time of Saul. But in the
Book of Ruth we have a pleasant glimpse of the intercourse between the people of Moab and those of
Judah; and David, by descent from Ruth, had Moabite blood in his veins. Eglaim, a Moabite king, had
reigned at Jericho; but a fearful war, the last of David's, had crushed, almost extirpated, Moab (2Sa_8:1-
18.; 1Ch_18:1-17.). On the division of the kingdom, Moab fell under the dominion of Israel, and paid its
kings an enormous tribute (2Ki_3:21). On the death of Ahab this tribute was refused, and Moab, in
alliance with the Ammonites and others, attacked the kingdom of Judah (2Ch_20:1-37.). A fearful disaster
followed, and Israel, Judah, and Edom united in an attack upon the Moabites, who, deceived by a
stratagem, were overcome with fearful carnage. And then, to crown these horrors, the king Mesha, having
retreated to the strong place of Kir-Hareseth, was seen by the host of Israel sacrificing his own son upon
the wails, as an extreme measure, with a view to obtain deliverance from the gods of the land. From that
time we know little of the fortunes of Moab until the date of this prophecy, about a century and a half later,
B.C. 726. She had regained the lost ground, and was settled in the territory north of the Arnon, when this
disaster overtook her. Ewald thinks that three prophets were concerned in this prophecy, and that it is
preserved in Jer_48:1-47, more nearly in its original form.
II. THE PATHOS OF MOAB'S FATE. The whole description is characterized by a tone of deep sympathy.
The prophet's heart is torn by sorrow and compassion; it melts with tenderness. The mood is elegiac
rather than prophetic. The fragment is unique among the elder prophets; even in Hoses there is nothing
quite like it (Ewald). "In a night Ar-Moab is laid waste, destroyed; for in a night Kir-Moab is laid waste,
destroyed." Perhaps the ruins of the capital and the fortress may be identified by antiquarians; perhaps
not. But what is more important to us to notice is the pathos of ruined cities. What are they but the speaking
symbols of man's efforts and man's failures, his soaring ambition, his profound disappointment and
humiliation? So the poet in our own time amidst the colossal ruins of Egypt: "I surveyed the generations of
man from Rameses the Great and Menmon the beautiful, to the solitary pilgrim whose presence now
violated the sanctity of those, gorgeous sepulchers. And I found that the history of my race was but one
tale of rapid destruction and gradual decay. And in the anguish of my heart I lifted up my hands to the
blue ether, and I said, 'Is there no hope? What is knowledge and what is truth? How shall I gain
wisdom?'" (Disraeli). A city is to the passionate fancy of prophet and poet as a living person, a woman
glorious in her beauty, and extorting tears from the onlooker in her fall. He sees the people going up to
the central temple of the land, not to rejoice, but to weep. Every head is bald, and every beard is torn in
sign of mourning for the departed. Figures move about in the market-places, not in holiday attire, but in
sackcloth; on the roofs and in the streets universal wailing is heard, and there is beheld as it were a
deluge of tears. The hill Heshbon cries, and Elealeh returns a hollow sound, and from far-off Jahaz an
echo comes. The heroes' hearts are paralyzed; they cry out with the women in helpless lamentation. The
very heart of the land trembles; it is an earthquake of woe. In sudden calamities, the sudden deaths of
individuals, the sudden fall of cities, there is an expression of the mystery of destiny which overwhelms
the soul. Goethe, after describing the awful earthquake of Lisbon in 1755, which "spread a vast horror
over a world already accustomed to peace and rest," speaks of his own feelings as a boy on hearing the
details often repeated. "He was no little moved. God the Creator and Upholder of heaven and earth,
whom the explanation of the first article of belief represented as so wise and generous, had, in dealing
out like destruction to the just and the unjust, by no means acted as a father. In vain his young spirit
strove to recover from these impressions; and it was the less possible, because the wise men and the
doctors could not agree on the manner in which the phenomenon should be viewed." Without attempting
to unravel the tragic enigmas of existence, it may be welt to note how deep is the abyss of thought and
passion in our own hearts opened by the tale of such horrors; and thus to learn something of that Divine
sympathy which broods over nature and over men, and to be reminded of those tears shed over
Jerusalem, already seen by Jesus in the lurid light of its approaching doom.
III. THE SYMPATHY OF THE PROPHET. It is expressed in appropriate figures. His heart cries out with
passionate yearning towards Mesh. The city of Zoar seems to him as a heifer of three years old, in all the
unexhausted fullness of its strength. This is an image of a fair and fertile land, applied also to Egypt and
to Babylon (Jer_46:20; Jer_48:34; Jer_50:11; cf. Hos_4:16; Hos_10:1). The roads are filled with fugitives,
weeping and raising the cries of death and despair. At Nimrim, the "fair waters," the springs have been
filled up with rubbish, and will probably be a waste forever. The greenness of the spot has vanished
beneath the hand of the conqueror, and the fugitives, with their savings and stores, are seen hurrying
across the brook of the willows into the territory of Edom. From south to north, from Eglaim to Beer-Elim,
there is wailing, there is wailing! Dimon or Dibon's (perhaps the Arnon) waters are full of blood. And yet a
further perspective of evil opens. A lion is to be brought upon the fugitives and the survivors; probably
Judah, as this animal was Judah's tribal ensign (Gen_49:9). But we must be content to leave the passage
obscure.
IV. MUSINGS AMONG THE RUINS OF MOAB. The land has been but seldom visited by Europeans, and
their descriptions vary; but all agree in stating that the country is covered with an extraordinary number of
ruins. Of the language we do not know very much, but the Moabite Stone shows that it was closely akin to
Hebrew. Of the religion we know still less. Of what nature was their great god Chemosh, whose worship
Sdomon introduced into and Josiah expelled from Judah? Here almost all is conjectural, and imagination
has fled course and unchecked play amidst the ruins of Moab. The ruins are symbolic of human
greatness, of human diseases and decay.
"All things have their end;
Temples and cities, which have diseases like to man,
Must have like death that we have."
The moldering stones sermonize with silent eloquence on the old text, "Vanity of vanities; all is vanity."
They remind us of man's short life and long hopes. He builds for a thousand years, though he may have
but as many months to live. Thus, bearing their witness to the aspiration for immortality, the passion to
create the beautiful that—hall not die, venerable ruins of remote antiquity have a lofty spiritual expression.
"There is given
Unto the things of earth, which time hath bent,
A spirit's feeling; and where he hath leant
His hand, but broke his scythe, there is a power
And magic in the ruined battlement,
For which the palace of the present hour
Must yield its pomp, and wait till ages are its dower."
They remind us, by contrast of that which falls not into ruin—the edifice of God in the human spirit; the
shrine not to be found on the mounts of Moab or of Judah; the jiving altar on which the fire goes not out
from age to age; the element in life which abides forever, when this world and the lust thereof hath
passed away.—J.
Footnotes:
a. Isaiah 15:9 Dimon, a wordplay on Dibon (see verse 2), sounds like the Hebrew for blood.
b. Isaiah 15:9 Dimon, a wordplay on Dibon (see verse 2), sounds like the Hebrew for blood.
New International Version (NIV)
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