Isaiah 15:1

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 על כל ראש al col rosh. Five read בכל ראש 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. Verse 3 With sackcloth - שק sak. The word is in the plural שקים sakkim, sacks, in one of De Rossi's MSS. Verse 4 The armed soldiers "The very loins" - So the Septuagint, ἡ οσφυς, and the Syriac. They cry out violently, with their utmost force. Verse 5 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, לבו libbo. For בריחיה bericheyha, the Syriac reads ברוחה berocheh; and so likewise the Septuagint, rendering it εν αυτῃ, Edit. Vat: or εν ἑαυτῃ, 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 יעלה בכי yaaleh bechi, which gives no good sense, read יעלה בו yaaleh bo. Verse 7 "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. Verse 9 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 1Chr 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. Introduction The distress of Moab pathetically described by the son of the prince, or ruler of the land, being forced to flee for his life through the desert, that he may escape to Judea; and the young women, like young birds scared from their nest, wade helpless through the fords of Arnon, the boundary of their country, to seek protection in some foreign land, Isa 16:1, Isa 16:2. The prophet addresses Sion, exhorting her to show mercy to her enemies in their distress, that her throne may be established in righteousness, Isa 16:3-5. Exceeding great pride of Moab, Isa 16:6. The terrible calamities about to fall upon Moab farther described by the languishing of the vine, the ceasing of the vintage, the sound of the prophet's bowels quivering like a harp, etc., Isa 16:7-13. Awful nearness of the full accomplishment of the prophecy, Isa 16:14. Verse 1 Send ye the lamb, etc. "I will send forth the son, etc." - Both the reading and meaning of this verse are still more doubtful than those of the preceding. The Septuagint and Syriac read אשלח eshlach, I will send, in the first person singular, future tense: the Vulgate and Talmud Babylon, read שלח shelach, send, singular imperative: some read שלחו shilchu, send ye forth, or shalechu, they send forth. The Syriac, for כר car, a lamb, reads בר bar, a son, which is confirmed by five MSS. of Kennicott and De Rossi. The two first verses describe the distress of Moab on the Assyrian invasion in which even the son of the prince of the country is represented as forced to flee for his life through the desert, that he may escape to Judea; and the young women are driven forth like young birds cast out of the nest, and endeavoring to wade through the fords of the river Arnon. Perhaps there is not so much difficulty in this verse as appears at first view. "Send the lamb to the ruler of the land," may receive light from 2Kgs 3:4, 2Kgs 3:5: "And Mesha, king of Moab, was a sheepmaster, and rendered unto the king of Israel one hundred thousand lambs with their wool, and one hundred thousand rams: but when Ahab was dead, the king of Moab rebelled against Israel." Now the prophet exhorts them to begin paying the tribute as formerly, that their punishment might be averted or mitigated. Verse 3 Take counsel "Impart counsel" - The Vulgate renders the verbs in the beginning of this verse in the singular number, So the Keri; and so likewise sixty-one MSS. of Kennicott's and De Rossi's have it, and nineteen editions, and the Syriac. The verbs throughout the verse are also in the feminine gender; agreeing with Zion, which I suppose to be understood. Verse 4 Let mine outcasts dwell with thee, Moab "Let the outcasts of Moab sojourn with thee, O Zion" - Setting the points aside, this is by much the most obvious construction of the Hebrew, as well as most agreeable to the context, and the design of the prophet. And it is confirmed by the Septuagint οἱ φυγαδες Μωαβ, and Syriac. The oppressors "The oppressor" - Perhaps the Israelites, who in the time of Ahab invaded Judah, defeated his army, slaying one hundred and twenty thousand men, and brought the kingdom to the brink of destruction. Judah, being now in a more prosperous condition, is represented as able to receive and to protect the fugitive Moabites. And with those former times of distress the security and flourishing state of the kingdom under the government of Hezekiah is contrasted. Verse 5 In mercy shall the throne be established - May not this refer to the throne of Hezekiah? Here we have the character of such a king as cannot fail to be a blessing to the people. 1. "He sitteth on the throne in truth" - He does not merely profess to be the father and protector of his people: but he is actually such.

The burden - A prophecy of the destruction of the Moabites, the inveterate enemies of the Jews, begun by the Assyrian, and finished by the Babylonian emperors. In a night - Suddenly and unexpectedly. Ar - The chief city of Moab. Kir - Another eminent city of Moab.

The Burden of Moab. ( b. c. 725.) 1 The burden of Moab. Because in the night Ar of Moab is laid waste, and brought to silence; because in the night Kir of Moab is laid waste, and brought to silence; 2 He is gone up to Bajith, and to Dibon, the high places, to weep: Moab shall howl over Nebo, and over Medeba: on all their heads shall be baldness, and every beard cut off. 3 In their streets they shall gird themselves with sackcloth: on the tops of their houses, and in their streets, every one shall howl, weeping abundantly. 4 And Heshbon shall cry, and Elealeh: their voice shall be heard even unto Jahaz: therefore the armed soldiers of Moab shall cry out; his life shall be grievous unto him. 5 My heart shall cry out for Moab; his fugitives shall flee unto Zoar, a heifer of three years old: for by the mounting up of Luhith with weeping shall they go it up; for in the way of Horonaim they shall raise up a cry of destruction. 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. xlviii. ), which was accomplished by Nebuchadnezzar. This prophecy here was to be fulfilled within three years ( ch. xvi. 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, I. 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 ( v. 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. II. 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 ( v. 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? III. 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, v. 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 ( v. 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. vii. 14 ; Amos viii. 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 ( 1 Sam. i. 18 ), but prayers to false gods are not. Divers places are here named that should be full of lamentation ( v. 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. IV. 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, v. 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. V. That the outcry for these calamities should propagate grief to all the adjacent parts, v. 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 1 Sam. vi. 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, 2 Sam. xv. 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, Josh. xvi. 3 , 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?