Isaiah 15:6

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.

Waters - Watery grounds being very fruitful, are commonly most inhabited; but now they also, much more the dry and barren grounds, shall be desolate and without inhabitant.

The Burden of Moab. ( b. c. 725.) 6 For the waters of Nimrim shall be desolate: for the hay is withered away, the grass faileth, there is no green thing. 7 Therefore the abundance they have gotten, and that which they have laid up, shall they carry away to the brook of the willows. 8 For the cry is gone round about the borders of Moab; the howling thereof unto Eglaim, and the howling thereof unto Beer-elim. 9 For the waters of Dimon shall be full of blood: for I will bring more upon Dimon, lions upon him that escapeth of Moab, and upon the remnant of the land. 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, " v. 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 ( v. 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 ( v. 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 ( v. 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 ( 2 Kings iii. 22, 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. xxxvi. 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, Ezek. xiv. 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.