Teks -- Isaiah 16:1-14 (NET)
Nama Orang, Nama Tempat, Topik/Tema Kamus
kecilkan semuaTafsiran/Catatan -- Catatan Kata/Frasa (per frasa)
Wesley -> Isa 16:1; Isa 16:1; Isa 16:1; Isa 16:2; Isa 16:2; Isa 16:3; Isa 16:3; Isa 16:3; Isa 16:3; Isa 16:4; Isa 16:4; Isa 16:5; Isa 16:5; Isa 16:5; Isa 16:5; Isa 16:5; Isa 16:5; Isa 16:5; Isa 16:6; Isa 16:6; Isa 16:7; Isa 16:7; Isa 16:7; Isa 16:8; Isa 16:8; Isa 16:8; Isa 16:8; Isa 16:8; Isa 16:8; Isa 16:8; Isa 16:9; Isa 16:9; Isa 16:10; Isa 16:11; Isa 16:12; Isa 16:12; Isa 16:12; Isa 16:13; Isa 16:14; Isa 16:14; Isa 16:14; Isa 16:14; Isa 16:14
Wesley: Isa 16:1 - Send The prophet continues his prophecy against Moab, and gives them counsel what to do, to prevent, if possible, the desolation. Make your peace with God,...
The prophet continues his prophecy against Moab, and gives them counsel what to do, to prevent, if possible, the desolation. Make your peace with God, by sacrifice, for all your injuries done to him, and to his people.
An eminent city of Moab, seated upon a rock.
Unto the temple upon mount Zion.
Which knows not whither to go.
Wesley: Isa 16:2 - Arnon Which was the border of the land of Moab, where they were, with design to flee out of their land, tho' they knew not whither.
Which was the border of the land of Moab, where they were, with design to flee out of their land, tho' they knew not whither.
Consider seriously what course to take.
Wesley: Isa 16:3 - Shadow Or, as the shadow of the night, large and dark, as the shadow of the earth is in the night - season. Conceal and protect my people in the time of thei...
Or, as the shadow of the night, large and dark, as the shadow of the earth is in the night - season. Conceal and protect my people in the time of their distress.
casts - Those of my people who are driven out of their land.
Unto their enemies.
casts - Whom tho' I have sorely chastened, yet I own for my people.
Wesley: Isa 16:4 - At an end Shall shortly be destroyed, and then thou wilt not lose the fruit of thy kindness. The present tense is put for the future.
Shall shortly be destroyed, and then thou wilt not lose the fruit of thy kindness. The present tense is put for the future.
Wesley: Isa 16:5 - In mercy By my mercy. I am now punishing their sins, yet I will deliver them for my own mercy's sake.
By my mercy. I am now punishing their sins, yet I will deliver them for my own mercy's sake.
The kingdom of Judah.
Their king.
Wesley: Isa 16:5 - In truth That is, firmly and constantly; for truth is often put for the stability and certainty of a thing, as 2Ch 32:1; Pro 11:18.
Wesley: Isa 16:5 - Tabernacle ln the house, or palace, which is called a tent, or tabernacle, with respect to the unsettledness of David's house, which now indeed was more like a t...
ln the house, or palace, which is called a tent, or tabernacle, with respect to the unsettledness of David's house, which now indeed was more like a tabernacle than a strong palace.
Searching out the truth of things with care and diligence.
Neither denying, nor yet delaying justice.
Wesley: Isa 16:6 - We The prophet having spoken to the Moabites, now turns his speech to God's people. The sense is, I do not expect that my counsels will have any good eff...
The prophet having spoken to the Moabites, now turns his speech to God's people. The sense is, I do not expect that my counsels will have any good effect upon Moab; they will still carry themselves insolently and outrageously.
Wesley: Isa 16:6 - His lies His vain imaginations, and false and crafty counsels, shall not take effect.
His vain imaginations, and false and crafty counsels, shall not take effect.
One Moabite shall howl or lament to or for another.
Wesley: Isa 16:7 - Kirhareseth An ancient and eminent city of Moab, which was preserved when their other cities were ruined, and therefore the destruction of it was more lamented.
An ancient and eminent city of Moab, which was preserved when their other cities were ruined, and therefore the destruction of it was more lamented.
Or, broken, overthrown or destroyed.
The Assyrians or Chaldeans, the great rulers of the eastern nations.
Wesley: Isa 16:8 - Plants The choicest vines. Under which one particular he seems to understand, not only all other fruits and goods, but even their choicest people.
The choicest vines. Under which one particular he seems to understand, not only all other fruits and goods, but even their choicest people.
Wesley: Isa 16:8 - They The lords of the heathen are come as far as Jazer, which is the utmost border of Moab.
The lords of the heathen are come as far as Jazer, which is the utmost border of Moab.
Wesley: Isa 16:8 - Wandered The Moabites fled for their lives, and wandered hither and thither in the wilderness of Moab.
The Moabites fled for their lives, and wandered hither and thither in the wilderness of Moab.
Her people, called plants before.
Driven from their own homes, and dispersed into several countries.
Wesley: Isa 16:8 - The sea Over the Dead - sea, which was the border of Moab. They were forced to flee out of their own country to save their lives.
Over the Dead - sea, which was the border of Moab. They were forced to flee out of their own country to save their lives.
Wesley: Isa 16:9 - Sibmah I will bewail Sibmah, as I did bewail Jazer, which was destroyed before Sibmah.
I will bewail Sibmah, as I did bewail Jazer, which was destroyed before Sibmah.
Wesley: Isa 16:9 - Fallen Those joyful shouts which were customary in the time of harvest and vintage, shall cease.
Those joyful shouts which were customary in the time of harvest and vintage, shall cease.
Wesley: Isa 16:10 - Treaders In those times they used to squeeze out the juice of their grapes by treading them with their feet.
In those times they used to squeeze out the juice of their grapes by treading them with their feet.
Wesley: Isa 16:11 - My bowels Thro' compassion. In excessive grief, the bowels are sometimes rolled together, so as to make an audible noise.
Thro' compassion. In excessive grief, the bowels are sometimes rolled together, so as to make an audible noise.
When it shall appear that all their other devotions are vain.
To the temple of his great god Chemosh.
His god can neither hear nor help him.
Since the beginning of God's revelation to me concerning Moab, hitherto.
Hath made this farther discovery of his mind to me.
Wesley: Isa 16:14 - Three years This may well be understood of some great blow given to the Moabites, either by Sennacherib, or his son Esarhaddon, from which notwithstanding they re...
This may well be understood of some great blow given to the Moabites, either by Sennacherib, or his son Esarhaddon, from which notwithstanding they recovered and flourished again 'till Nebuchadnezzar compleated their destruction.
Wesley: Isa 16:14 - Hireling Within three years precisely counted; for hirelings are very punctual in observing the time for which they are hired.
Within three years precisely counted; for hirelings are very punctual in observing the time for which they are hired.
Wesley: Isa 16:14 - The glory Their strength, and wealth, and other things in which they glory, shall be made contemptible to those who formerly admired them.
Their strength, and wealth, and other things in which they glory, shall be made contemptible to those who formerly admired them.
With the great numbers of their people, of which they boasted.
JFB -> Isa 16:1; Isa 16:1; Isa 16:1; Isa 16:2; Isa 16:2; Isa 16:2; Isa 16:3-5; Isa 16:3-5; Isa 16:3-5; Isa 16:4; Isa 16:4; Isa 16:4; Isa 16:5; Isa 16:5; Isa 16:5; Isa 16:6; Isa 16:6; Isa 16:6; Isa 16:7; Isa 16:7; Isa 16:7; Isa 16:7; Isa 16:8; Isa 16:8; Isa 16:8; Isa 16:8; Isa 16:8; Isa 16:8; Isa 16:9; Isa 16:9; Isa 16:9; Isa 16:10; Isa 16:11; Isa 16:11; Isa 16:12; Isa 16:13; Isa 16:14
JFB: Isa 16:1 - lamb Advice of the prophet to the Moabites who had fled southwards to Idumea, to send to the king of Judah the tribute of lambs, which they had formerly pa...
Advice of the prophet to the Moabites who had fled southwards to Idumea, to send to the king of Judah the tribute of lambs, which they had formerly paid to Israel, but which they had given up (2Ki 3:4-5). David probably imposed this tribute before the severance of Judah and Israel (2Sa 8:2). Therefore Moab is recommended to gain the favor and protection of Judah, by paying it to the Jewish king. Type of the need of submitting to Messiah (Psa 2:10-12; Rom 12:1).
JFB: Isa 16:1 - from Sela to Rather, "from Petra through (literally, 'towards') the wilderness" [MAURER]. "Sela" means "a rock," Petra in Greek; the capital of Idumea and Arabia-P...
Rather, "from Petra through (literally, 'towards') the wilderness" [MAURER]. "Sela" means "a rock," Petra in Greek; the capital of Idumea and Arabia-Petræa; the dwellings are mostly hewn out of the rock. The country around was a vast common ("wilderness") or open pasturage, to which the Moabites had fled on the invasion from the west (Isa 15:7).
JFB: Isa 16:1 - ruler of the land Namely, of Idumea, that is, the king of Judah; Amaziah had become master of Idumea and Sela (2Ki 14:7).
Namely, of Idumea, that is, the king of Judah; Amaziah had become master of Idumea and Sela (2Ki 14:7).
JFB: Isa 16:2 - cast out of . . . nest Rather, "as a brood cast out" (in apposition with "a wandering bird," or rather, wandering birds), namely, a brood just fledged and expelled from the ...
JFB: Isa 16:2 - daughters of Moab That is, the inhabitants of Moab. So 2Ki 19:21; Psa 48:11; Jer 46:11; Lam 4:22 [MAURER].
JFB: Isa 16:2 - at the fords Trying to cross the boundary river of Moab, in order to escape out of the land. EWALD and MAURER make "fords" a poetical expression for "the dwellers ...
Trying to cross the boundary river of Moab, in order to escape out of the land. EWALD and MAURER make "fords" a poetical expression for "the dwellers on Arnon," answering to the parallel clause of the same sense, "daughters of Moab."
JFB: Isa 16:3-5 - -- GESENIUS, MAURER, &c., regard these verses as an address of the fugitive Moabites to the Jews for protection; they translate Isa 16:4, "Let mine outca...
GESENIUS, MAURER, &c., regard these verses as an address of the fugitive Moabites to the Jews for protection; they translate Isa 16:4, "Let mine outcasts of Moab dwell with thee, Judah"; the protection will be refused by the Jews, for the pride of Moab (Isa 16:6). VITRINGA makes it an additional advice to Moab, besides paying tribute. Give shelter to the Jewish outcasts who take refuge in thy land (Isa 16:3-4); so "mercy" will be shown thee in turn by whatever king sits on the "throne" of "David" (Isa 16:5). Isaiah foresees that Moab will be too proud to pay the tribute, or conciliate Judah by sheltering its outcasts (Isa 16:6); therefore judgment shall be executed. However, as Moab just before is represented as itself an outcast in Idumea, it seems incongruous that it should be called on to shelter Jewish outcasts. So that it seems rather to foretell the ruined state of Moab when its people should beg the Jews for shelter, but be refused for their pride.
JFB: Isa 16:3-5 - make . . . shadow as . . . night . . . in . . . noonday Emblem of a thick shelter from the glaring noonday heat (Isa 4:6; Isa 25:4; Isa 32:2).
Betray not the fugitive to his pursuer.
Rather, "Let the outcasts of Moab dwell with thee" (Judah) [HORSLEY].
The Assyrian oppressor probably.
JFB: Isa 16:4 - is at an end By the time that Moab begs Judah for shelter, Judah shall be in a condition to afford it, for the Assyrian oppressor shall have been "consumed out of ...
By the time that Moab begs Judah for shelter, Judah shall be in a condition to afford it, for the Assyrian oppressor shall have been "consumed out of the land."
JFB: Isa 16:5 - -- If Judah shelters the suppliant Moab, allowing him to remain in Idumea, a blessing will redound to Judah itself and its "throne."
If Judah shelters the suppliant Moab, allowing him to remain in Idumea, a blessing will redound to Judah itself and its "throne."
JFB: Isa 16:5 - truth . . . judgment . . . righteousness Language so divinely framed as to apply to "the latter days" under King Messiah, when "the Lord shall bring again the captivity of Moab" (Psa 72:2; Ps...
"prompt in executing."
Jews. We reject Moab's supplication for his pride.
False boasts.
JFB: Isa 16:6 - not be so Rather, "not right"; shall prove vain (Isa 25:10; Jer 48:29-30; Zep 2:8). "It shall not be so; his lies shall not so effect it."
Rather, "not right"; shall prove vain (Isa 25:10; Jer 48:29-30; Zep 2:8). "It shall not be so; his lies shall not so effect it."
All hope of being allowed shelter by the Jews being cut off.
JFB: Isa 16:7 - foundations That is, "ruins"; because, when houses are pulled down, the "foundations" alone are left (Isa 58:12). Jeremiah, in the parallel place (Jer 48:31), ren...
Literally, "a citadel of brick."
JFB: Isa 16:7 - surely they are stricken Rather, joined with "mourn"; "Ye shall mourn utterly stricken" [MAURER and HORSLEY].
Rather, joined with "mourn"; "Ye shall mourn utterly stricken" [MAURER and HORSLEY].
Near Heshbon: namely, languishes.
JFB: Isa 16:8 - lords of . . . heathen The heathen princes, the Assyrians, &c., who invaded Moab, destroyed his vines. So Jeremiah in the parallel place (Jer 48:32-33). MAURER thinks the fo...
The heathen princes, the Assyrians, &c., who invaded Moab, destroyed his vines. So Jeremiah in the parallel place (Jer 48:32-33). MAURER thinks the following words require rather the rendering, "Its (the vine of Sibmah) shoots (the wines got from them) overpowered (by its generous flavor and potency) the lords of the nations" (Gen 49:11-12, Gen 49:22).
JFB: Isa 16:8 - come . . . Jazer They (the vine shoots) reached even to Jazer, fifteen miles from Heshbon.
They (the vine shoots) reached even to Jazer, fifteen miles from Heshbon.
JFB: Isa 16:8 - wandered They overran in wild luxuriance the wilderness of Arabia, encompassing Moab.
They overran in wild luxuriance the wilderness of Arabia, encompassing Moab.
JFB: Isa 16:8 - the sea The Dead Sea; or else some lake near Jazer now dry; in Jer 48:32 called "the sea of Jazer"; but see on Jer 48:32 (Psa 80:8-11).
The Dead Sea; or else some lake near Jazer now dry; in Jer 48:32 called "the sea of Jazer"; but see on Jer 48:32 (Psa 80:8-11).
JFB: Isa 16:9 - I Will bewail for its desolation, though I belong to another nation (see on Isa 15:5).
Will bewail for its desolation, though I belong to another nation (see on Isa 15:5).
As Jazer weeps.
JFB: Isa 16:9 - shouting for . . . fallen Rather, "Upon thy summer fruits and upon thy luxuriant vines the shouting (the battle shout, instead of the joyous shout of the grape-gatherers, usual...
Rather, "Upon thy summer fruits and upon thy luxuriant vines the shouting (the battle shout, instead of the joyous shout of the grape-gatherers, usual at the vintage) is fallen" (Isa 16:10; Jer 25:30; Jer 51:14). In the parallel passage (Jer 48:32) the words substantially express the same sense. "The spoiler is fallen upon thy summer fruits."
JFB: Isa 16:10 - gladness Such as is felt in gathering a rich harvest. There shall be no harvest or vintage owing to the desolation; therefore no "gladness."
Such as is felt in gathering a rich harvest. There shall be no harvest or vintage owing to the desolation; therefore no "gladness."
JFB: Isa 16:11 - bowels In Scripture the seat of yearning compassion. It means the inward seat of emotion, the heart, &c. (Isa 63:15; compare Isa 15:5; Jer 48:36).
As its strings vibrate when beaten with the plectrum or hand.
JFB: Isa 16:12 - when it is seen that Rather, "When Moab shall have appeared (before his gods; compare Exo 23:15), when he is weary (that is, when he shall have fatigued himself with obser...
Rather, "When Moab shall have appeared (before his gods; compare Exo 23:15), when he is weary (that is, when he shall have fatigued himself with observing burdensome rites; 1Ki 18:26, &c.), on the high place (compare Isa 15:2), and shall come to his sanctuary (of the idol Chemosh on Mount Nebo) to pray, he shall not prevail"; he shall effect nothing by his prayers [MAURER].
JFB: Isa 16:13 - since that time Rather, "respecting that time" [HORSLEY]. BARNES translates it, "formerly" in contrast to "but now" (Isa 16:14): heretofore former prophecies (Exo 15:...
JFB: Isa 16:14 - three years . . . hireling Just as a hireling has his fixed term of engagement, which neither he nor his master will allow to be added to or to be taken from, so the limit withi...
Just as a hireling has his fixed term of engagement, which neither he nor his master will allow to be added to or to be taken from, so the limit within which Moab is to fall is unalterably fixed (Isa 21:16). Fulfilled about the time when the Assyrians led Israel into captivity. The ruins of Elealeh, Heshbon, Medeba, Dibon, &c., still exist to confirm the inspiration of Scripture. The accurate particularity of specification of the places three thousand years ago, confirmed by modern research, is a strong testimony to the truth of prophecy.
Already, Tiglath-pileser had carried away the people of Damascus to Kir, in the fourth year of Ahaz (2Ki 16:9); but now in Hezekiah's reign a further overthrow is foretold (Jer 49:23; Zec 9:1). Also, Shalmaneser carried away Israel from Samaria to Assyria (2Ki 17:6; 2Ki 18:10-11) in the sixth year of Hezekiah of Judah (the ninth year of Hoshea of Israel). This prophecy was, doubtless, given previously in the first years of Hezekiah when the foreign nations came into nearer collision with Judah, owing to the threatening aspect of Assyria.
Clarke: Isa 16:1 - -- 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 prece...
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
Clarke: Isa 16:3 - -- 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 six...
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.
Clarke: Isa 16:4 - -- 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 obv...
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
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.
Clarke: Isa 16:5 - In mercy shall the throne be established 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...
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
2. He is judging. He is not a man of war or blood, who wastes his subjects’ lives and treasures in contentions with neighboring nations, in order to satisfy his ambition by the extension of his territory. On the contrary, his whole life is occupied in the distribution of justice
3. He seeketh judgment. He seeks out the poor distressed ones who cannot make their way to him, and avenges them on their oppressors
4. He hastens righteousness. He does not suffer any of the courts of justice to delay the determination of the causes brought before them: he so orders that the point in litigation be fairly, fully, and speedily heard; and then judgment pronounced. Delays in the execution of justice answer little end but the enriching of unprincipled lawyers.
Clarke: Isa 16:6 - -- We have heard of the pride of Moab "We have heard the pride of Moab"- For גא ge , read גאה geah ; two MSS., one ancient, and Jer 48:29. Zeph...
We have heard of the pride of Moab "We have heard the pride of Moab"- For
"I have heard the reproach of Moab
And the revilings of the sons of Ammon
Who have reproached my people
And have magnified themselves against their borders
Therefore, as I live, saith Jehovah God of hosts, the God of Israel
Surely Moab shall be as Sodom
And the sons of Ammon as Gomorrah
A possession of nettles, and pits of salt
And a desolation for ever
The residue of my people shall spoil them
And the remnant of my nation shall dispossess them
This shall they have for their pride
Because they have raised a reproach, and have magnified themselve
Against the people of Jehovah God of hosts."
Clarke: Isa 16:7 - -- For the foundations of Kir-hareseth "For the men of Kirhares"- A palpable mistake in this place is happily corrected by the parallel text of Jer 48:...
For the foundations of Kir-hareseth "For the men of Kirhares"- A palpable mistake in this place is happily corrected by the parallel text of Jer 48:31, where, instead of
Clarke: Isa 16:8 - -- Languish "Are put to shame"- Here the text of Jeremiah leaves us much at a loss, in a place that seems to be greatly corrupted. The Septuagint join ...
Languish "Are put to shame"- Here the text of Jeremiah leaves us much at a loss, in a place that seems to be greatly corrupted. The Septuagint join the two last words of this verse with the beginning of the following. Their rendering is:
For the men of Kirhares ye shall make a moan. For the fields of Heshbon are put to shame. This is Bp. Lowth’ s sense of the passage
Her branches are stretched out "Her branches extended themselves"- For
The meaning of this verse is, that the wines of Sibmah and Heshbon were greatly celebrated, and in high repute with all the great men and princes of that and the neighboring countries; who indulged themselves even to intemperance in the use of them. So that their vines were so much in request as not only to be propagated all over the country of Moab to the sea of Sodom, but to have scions of them sent even beyond the sea into foreign countries
Pharios quae fregit noxia reges . Cyneg. 312.
Clarke: Isa 16:9 - -- With the weeping "As with the weeping"- For בבכי bibechi , a MS. reads בכי bechi . In Jer 48:32, it is מבכי mibbechi . The Septuagin...
With the weeping "As with the weeping"- For
For thy summer fruits and for thy harvest is fallen "And upon thy vintage the destroyer hath fallen"-
"Hesebon and Eleale, an
The flowery dale of Sibmah, clad with vines,
were never celebrated for their harvests; it was the vintage that suffered by the irruption of the enemy; and so read the Septuagint and Syriac.
Clarke: Isa 16:10 - -- Neither shall there be shouting "An end is put to the shouting"- The Septuagint read השבת hishbeth , passive, and in the third person; rightly,...
Neither shall there be shouting "An end is put to the shouting"- The Septuagint read
Clarke: Isa 16:12 - When it is seen that Moab, etc. "When Moab shall see,"etc. When it is seen that Moab, etc. "When Moab shall see,"etc. - For נראה nirah , a MS. reads ראה raah , and so the Syriac and Chaldee. "Perhap...
When it is seen that Moab, etc. "When Moab shall see,"etc. - For
Clarke: Isa 16:14 - Within three years Within three years - בשלש beshalish כשלש keshalish , according, or in or about three years, is the reading of nine of Kennicott’ s ...
Within three years -
But the present reading may well stand: "Now, the Lord hath spoken, saying, Within three years, as the years of a hireling."It seems as if this prophecy had been delivered before, without any time specified for its fulfillment; but now the time is determined"in three years, as the years of a hireling"- for, as a hireling counts even to a single day, and will not abide with his employer an hour beyond the time agreed on; so, in three years, even to a day, from the delivery of this prophecy, shall destruction come upon Moab. This is the import of the present text; but if we take
These three years, says Calmet, are mentioned from the death of Ahaz, see Isa 14:28, and end the third year of Hezekiah, three years before the taking of Samaria by Shalmaneser. This conqueror did not ruin Moab so completely as not to leave a man in the land; the final desolation of Moab was reserved for Nebuchadnezzar, five years after the taking of Jerusalem
Feeble "And without strength"- An ancient MS., with the Septuagint, reads
Calvin: Isa 16:1 - Send ye a lamb // To the ruler of the world // From the rock // To the mountain of the daughter of Zion; 1.Send ye a lamb Here the Prophet scoffs at the Moabites for not acknowledging God at the proper time, but recklessly waiting for the stroke of his h...
1.Send ye a lamb Here the Prophet scoffs at the Moabites for not acknowledging God at the proper time, but recklessly waiting for the stroke of his hand, till they were completely destroyed. It is, therefore, a condemnation of late repentance, when men cannot be brought to obedience by any warnings, and continue in obstinate opposition to God. Where the disease is incurable, an exhortation of this kind is appropriate; and this ought to be carefully observed, for both Jews and Christians misinterpret this passage.
Jerome explains it as referring to Christ, because he drew his birth from the Moabites, (Rut 1:4; Mat 1:5,) from whom Ruth was descended; and that opinion has been adopted by almost all Christians; as if the Prophet had said, “O Lord, though a judgment so severe as this awaits the Moabites, still thou wilt not utterly destroy them; for they will send thee a Lamb, the ruler of the world.” But that interpretation, being destitute of plausibility, need not be refuted.
On the other hand, the Jews think that these words were spoken because, while the Jews were in a depressed condition, the Moabites ceased to pay the tribute which they owed them, but that, after having prophesied about the restoration of the kingdom of Judah, Isaiah likewise added an exhortation to remind them to acknowledge their king. They even go so far as to say that it serves the purpose of a royal edict, taking them to task for their disloyalty, “Send the tribute which you owe.” But we nowhere read that the Moabites were subjects or tributaries to the Jews, and there is no probability in the conjecture. Nor does the passage which they quote (2Kg 3:5) give them any support; for that passage relates to the king of Israel, and expressly mentions Ahab and Samaria, who cherished, as we are aware, the utmost hatred against the Jews.
I therefore adhere to the interpretation which I first noticed, as the true and natural interpretation; for the design of the Prophet is to condemn the Moabites for not having repented in due season, and to tell them that they will now in vain do what they might easily have done formerly, and with great advantage to themselves. We ought, therefore, to view it as spoken ironically, (
To the ruler of the world The opinion of the Jews, that this denotes Hezekiah, is at variance with all reason; for
From the rock 249 of the desert. He gives the name of the rock of the desert to the city, which is supposed to have been the chief city of the Moabites; 250 though it is possible that he intended to include the whole of the country, and thus a part will be taken for the whole.
To the mountain of the daughter of Zion; that is, to God’s authorized temple, in which sacrifices were offered according to the injunction of the Law. (Deu 12:5; 2Ch 7:12.) This is a remarkable passage against obstinate men, who set aside all instruction, and fearlessly despise God, till they are visited by his judgments.
Calvin: Isa 16:2 - It shall be as a bird let loose 2.It shall be as a bird let loose 251 The Prophet now shows what he meant by the former mockery, that the Moabites ought not at that time to think of...
2.It shall be as a bird let loose 251 The Prophet now shows what he meant by the former mockery, that the Moabites ought not at that time to think of sending sacrifices, because they will not be able to provide for their safety in any other way than by leaving their native country. By the metaphor of birds he describes the terror with which they shall be struck, so that they will flee even at the rustling of a leaf. He threatens that the Moabites, who had abused their tranquillity, shall have a trembling and wearisome flight.
Calvin: Isa 16:3 - Assemble a council // Execute judgment // Make thy shadow // As the night in the midst of noon-day // Hide the banished 3.Assemble a council 252 He proceeds with the same subject; for if we wish rightly to understand this passage, we must set before our minds the dread...
3.Assemble a council 252 He proceeds with the same subject; for if we wish rightly to understand this passage, we must set before our minds the dreadful ruin of the Moabites. Their crimes are brought to remembrance, that all may see more clearly how deservedly they are punished. When everything was in their power, they freely indulged in licentiousness, and would not listen to any reproofs; but now, when they are deprived of everything, they groan, and seek remedies which are nowhere to be found. The Lord deals with the reprobate in such a manner that, in order to leave them without excuse, he bestows upon them, and places in their hands, everything that they need; but when, through their wicked passion, they have abused and turned everything to a wicked purpose, he deprives them of all aid and support, and utterly destroys them.
Execute judgment While the Moabites enjoyed prosperity, they cared little about what was good and right; while it was in their power to rule, and to have their kingdom established, in a just manner, they abused their power for the purpose of tyranny. Now that they were stripped of all authority, and were exiles and fugitives, Isaiah ironically advises them to assemble councils and execute judgments, which they had formerly overturned through fraud and injustice. Isaiah has in view that time when all power and authority was taken out of the hands of the Moabites. The upbraiding is similar to that with which the Lord addresses Adam, (Gen 3:22,) Behold, Adam is become as one of us, ridiculing him with the biting taunt, that he was not satisfied with his exalted attainments, and wished to rival God himself.
In like manner, the Moabites, not satisfied with their ornaments and wealth, wretchedly harassed and plundered the Israelites and Jews, and formed wicked plans against them. Having abused the excellent gift of God, they therefore deserved to have this reproof addressed to them, which is equally applicable to all the reprobate, who proudly vaunt in prosperity and barbarously abuse it for harassing the godly. Seeing that they basely pollute those things which the Lord had set apart to their proper use, it is right that they should be deprived of them and reduced to the lowest poverty. We have instances of this every day. How comes it that those who were raised to the highest rank of honor fall down headlong, but because the Lord punishes their tyrannical rule and their crimes? The Lord also ridicules their upbraiding and reproachful language, their wailings, and even their complaints; as when they exclaim, “O that I had the wealth which I once enjoyed! O that I were restored to my former condition!” For then repentance will be too late.
Make thy shadow The Moabites might, as I have already hinted, have given some relief to the wretched Jews, when they were harassed by the Assyrians; or, at least, if they had had a spark of humanity, they ought to have protected the fugitives; but, on the contrary, they persecuted them, and added to the weight of their afflictions, which were already oppressive. It was highly proper that the Moabites should be the subjects of that cruelty which they had exercised towards others; that, when they had been driven from their dwellings, and were exiles and wanderers, they should nowhere find any solace, any shadow to shelter them from the heat; for why should they enjoy the consolations which they had barbarously refused to others?
As the night in the midst of noon-day 253 By noon-day is here meant the most scorching heat. This metaphor is frequently employed in Scripture, that the Lord was like a cloud at noon, and like a pillar of fire by night; for he once was so in the wilderness. (Exo 13:21; Num 14:14; Deu 1:33.) This mode of expression, being customary, was retained by the Prophets, though they did not relate the history.
Hide the banished He means the Jews, whom the Assyrians persecuted and harassed, and whom the Moabites at the same time treated cruelly. It was their duty to shelter and relieve the fugitives, and especially those who fled to them for protection; but seeing that they drove them out, it was proper that they should be driven out in the same manner, and deprived of all assistance and support; for it is a righteous sentence which the Lord pronounces, when he enjoins that the same measure which every one metes shall be measured to him again. (Deu 19:19; Mat 7:2.) Now the Prophet calls on the Moabites to acknowledge their sins, so as to confess that they are justly punished for their cruelty. Yet he rather has the Jews in his eye, in order to inform them that God does not disregard their afflictions, for they are told that he will be their avenger.
Calvin: Isa 16:4 - Let mine outcasts dwell with thee, Moab // For the extortioner hath ceased 4.Let mine outcasts dwell with thee, Moab The Prophet addresses the Moabites, as if he were humbly beseeching them in the name of the people at larg...
4.Let mine outcasts dwell with thee, Moab The Prophet addresses the Moabites, as if he were humbly beseeching them in the name of the people at large. “You are neighbors, related to us by blood; receive and assist those who are in distress: and if you do not choose to assist, at least do them no harm.” God, who usually undertakes the cause of his people, is represented by the Prophet as if he performed the part of a suppliant. It is certain, that the Moabites did not at all act in this manner towards the Jews, but, on the contrary, that they joined their efforts with the enemies of the Jews to do them injury. But, as I said a little before, the Prophet sets before our eyes that justice which even nature demands, that the cruel violation of it may be the more abhorred.
This passage ought to be carefully observed; for God shows how great is the care which he takes of his people, since the injuries done to them affect him in the same manner as if they had been done to himself; as he declares by Zechariah, that whenever they are touched, the apple of his eye is touched. (Zec 2:8.) He hears the groaning, (Psa 102:20,) and observes the tears, of wretched men who call upon him; (Psa 12:5;) and though this be not always visible to us, yet in due season he shows that he has heard them.
Let us therefore learn from this passage to be kind and dutiful to fugitives and exiles, and especially to believers, who are banished for their confession of the word. No duty can be more pleasing or acceptable to God; and, on the other hand, nothing is more hateful or abominable in his sight than barbarity and cruelty. If we wish to obtain any alleviation of our calamities, let us be kind and compassionate, and not refuse assistance to the needy.
Blessed, says he, is he that judgeth wisely about the poor and needy; the Lord will deliver him in the evil day.
(Psa 41:1.)
On the other hand,
he shall have judgment without mercy who hath showed no mercy. (Jas 2:13.)
When God calls them his banished, this may without impropriety be viewed as referring to punishment, as if he said, that by a just judgment they were banished from the land of Canaan, (Deu 28:64,) as he had so often threatened against them. Yet undoubtedly he likewise means, that they continue to be under his defense and protection, because, though they are banished and driven out of their native country, still he acknowledges them to be his people. That calamity which the Jews endured might be regarded as an evidence that they were cast off; but the Lord acknowledges them to be his children, though he chastises them severely. Hence we obtain a doctrine full of consolation, that we are reckoned in the number of his children, though sharp and heavy strokes are inflicted upon us.
For the extortioner hath ceased 254 He now directs his discourse to the Jews, and proceeds to comfort them, as he had done formerly, by showing that, when their enemies shall be removed from the midst of them, the banishment or ruin of their enemies will also relieve their own calamities and distresses. Yet the former statements related chiefly to the Jews, though the Prophet expressly addressed the Moabites. But at that time he only threatened vengeance on enemies, while here he more clearly promises consolation to his people; as if he had said, “Thou thoughtest, O Moab, that my people were utterly ruined: but I will restrain the enemies, and put an end to that affliction. Thou shalt therefore perish; but my people shall at length be delivered from those dreadful calamities.”
Perhaps it will rather be thought that there is a change of the tenses; and thus the particle
Calvin: Isa 16:5 - And the throne shall be prepared in mercy // In mercy // And he will sit upon it in the tabernacle of David // In steadfastness // Who shall judge // And seek judgment and hasten righteousness 5.And the throne shall be prepared in mercy 256 The Jews explain the whole of this verse as referring to Hezekiah; but this is altogether inappropria...
5.And the throne shall be prepared in mercy 256 The Jews explain the whole of this verse as referring to Hezekiah; but this is altogether inappropriate, for the Prophet speaks of a more important restoration of the Church, and the Moabites had not been punished during the flourishing condition of Hezekiah’s reign; and the blessing of God again began to burst forth on the Jews. It is as if it had been said “All the enemies of the chosen people maliciously contrive the ruin of that kingdom, which God promised should be established for ever. ” (2Sa 7:13.) That the godly may not give way to despondency amidst the unhappy confusion, they are reminded of the perpetuity of the kingdom, of which they had been assured by a well-known prediction.
It cannot therefore be explained as referring to any other than to Christ, though I acknowledge that Hezekiah was a type of Christ, as David and the rest of his successors also were. But they conduct us to Christ, who alone is the protector and leader of his people, (Joh 10:16,) and who has gathered the remnant that was scattered abroad. (Joh 11:52.) For this reason he sends back the godly to Christ, as if he had said, “You know what God you worship. He has declared that he will watch over your safety, so that under his protection you will always continue to be safe and uninjured; and if you shall at any time meet with reverses, he has promised to you a Redeemer, under whom you shall enjoy renewed and steadfast prosperity. Though for a time you may weep, yet the protector of the Church will come, and will restore you to a flourishing state of freedom. You ought, therefore, with your whole heart, to rely on the expectation of him; even when you see the Church to be in a confused and wretched condition.”
This ought to be carefully observed; for all other consolations are transitory and fading, if we do not refer all of them to Christ. Let our eyes therefore be fixed on him, if we wish to be happy and prosperous; for he has promised that we shall be happy even amidst the cross, (Mat 5:10,) that agony and torments will open up the way to a blessed life, (2Co 4:17,) and that all the afflictions which we shall suffer will add to the amount of our happiness. (Rom 8:28.)
In mercy Isaiah shows that this does not take place through the agency of men, but by the kindness of God, who is the builder of this throne; and therefore we ought to acknowledge that it is owing to his undeserved goodness that this sacred throne is established among us. The Prophet expressly confirms this by saying, that the cause of it must not be sought anywhere else than in the absolute mercy of God. Nor can any other cause be found; for God could not be induced by any excellence of character, or by merits, (of which there certainly were none,) to set up again the throne which had fallen down through the fault and through the crimes of the people; but when he saw that those whom he had adopted were ruined, he wished to give a proof of his infinite goodness. Now, if God build this throne, by whom shall it be overturned? Will wicked men be stronger than he?
And he will sit upon it in the tabernacle of David Almost every word here is emphatic, so that this verse deserves to be continually pondered. I do not object to the opinion that the word tabernacle contains an allusion to this effect, that he was but an ordinary man before he was called to sit on a throne. (1Sa 16:11; 2Sa 7:8.) The Prophet intended to draw a picture of the Church, which has no resemblance to the thrones of kings and of princes, and does not shine with gold or precious stones. Though he has held out the spiritual kingdom of Christ under a mean and despicable shape, yet at the same time he shows that that kingdom will be seen on earth and amongst men. If he had only said that the throne of Christ will be erected, we might have asked, Will his throne be in heaven, or also on earth? But now when he says, in the tabernacle of David, he shows that Christ reigns not only among angels but also among men, lest we should think that, in order to seek him, we must enter into heaven. Wicked men ridicule what we preach about the kingdom of Christ, as if it were some phantom of our own imagination. They wish to see it with their eyes, and to have the evidence of their senses; but we ought not to conceive of it as at all carnal, but to be satisfied with his arm and with his power.
In steadfastness
Who shall judge I understand
And seek judgment and hasten righteousness The judgment and the righteousness which are ascribed to him, are nothing else than the protection under which he receives us, and which he will not allow to be infringed; for he will not allow wicked men who injure us to pass unpunished, while we patiently and calmly commit ourselves to his protection. By the word hasten he shows that he will quickly and speedily avenge our cause. This must be viewed as a rebuke to our impatience, for we never think that his assistance comes soon enough. But when we are hurried along by the violence of passion, let us remember that this arises from not submitting to his providence; for although according to the judgment of our flesh he delays, still he regulates his judgment in the best manner by the seasons which are well known to him. Let us therefore submit to his will.
Calvin: Isa 16:6 - We have heard of the pride of Moab // His insolence // His lies 6.We have heard of the pride of Moab The Prophet added this statement by way of anticipation. It might be thought that men could not believe what he ...
6.We have heard of the pride of Moab The Prophet added this statement by way of anticipation. It might be thought that men could not believe what he had promised about restoring the throne of the king and destroying the Moabites, who at that time were in a flourishing state of riches, and were defended by strong fortresses, and who, puffed up with the prosperity which they now enjoyed, were exceedingly proud. Besides, their haughtiness, with which they scorned the unhappy Jews, was a disagreeable and powerful weapon for discouraging or shaking their minds. To provide against this temptation, he relates that their boasting was well known, but that their pride would not prevent God from overthrowing them; because no array of armed forces, no treasures of riches, no multitude of men, can withstand God. Isaiah speaks of it as a thing extensively known, that the Moabites are puffed up in such a manner that they dread nothing; as is commonly the case with those who are well supplied with riches and troops, that they idly exalt themselves above God and men. But whatever may be their arrogance, the Lord will easily restrain it.
His insolence 257 The Hebrew word
His lies The Hebrew word
There is quite as much difference in the interpretation of the word
Calvin: Isa 16:7 - Therefore shall Moab howl to Moab // On account of the foundations of Kir-hareseth // You will groan, being only smitten 7.Therefore shall Moab howl to Moab 260 He declares more plainly what has been already said, that this pride, and the cruelty which springs from it,...
7.Therefore shall Moab howl to Moab 260 He declares more plainly what has been already said, that this pride, and the cruelty which springs from it, will be the cause of their destruction. Since the Lord resisteth the proud, (Jas 4:6; 1Pe 5:5,) it is impossible but that he will lay low this haughtiness, by which the Church is basely and shamefully trampled under foot; and, according to this example, the end of all proud men must be mournful. When he adds, Moab to Moab, he means that there will be what may be called a melancholy concert among them, in which they shall mutually complain of their calamities and bewail their distresses among themselves. Others render it, on account of Moab, but this is a feeble interpretation; for immediately afterwards it follows that the howling will be universal, or that it will be throughout the whole of the people.
On account of the foundations of Kir-hareseth It is sufficiently evident that this was a chief and royal city; but some consider it to be a proper name, and others to be an appellative. There can be no doubt that the etymology of the word was derived from its being constructed of earthen materials. It is also possible that it received this name on account of the nature of the walls, which were built of bricks. It was a distinguished city in that country. He names the foundations rather than the city itself, because it was to be completely thrown down; as if he had said, “You shall not mourn the plundering of the city or the destruction of the buildings, but its entire overthrow; for no part of it shall be left.”
You will groan, being only smitten 261 Some translate
Calvin: Isa 16:8 - For the vines of Heshbon have been cut down // The lords of the nations have trodden down his choicest shoots // Which reached even to Jazer 8.For the vines of Heshbon have been cut down 262 Here the Prophet describes allegorically the desolation of the whole country. There is reason to be...
8.For the vines of Heshbon have been cut down 262 Here the Prophet describes allegorically the desolation of the whole country. There is reason to believe that it abounded in the choicest vines, 263 as may readily be inferred from this and the parallel passage. (Jer 48:32.) When Prophets threaten destruction to countries, they usually delineate their more remarkable features. For instance, were we to speak of Picardy, we certainly would say nothing about vines, as if we had been speaking about Orleans or Burgundy. Now, the cities mentioned by the Prophet were the chief cities of Moab.
The lords of the nations have trodden down his choicest shoots or branches. 264 The Prophet says that the most valuable branches of their vineyards were torn out by the lords of the nations, that is, by the conquerors, who, having subdued the nations in war, held extensive dominion.
Which reached even to Jazer 265 This serves to point out the extent of the devastation; for this city was situated on the confines of the land of the Moabites; as if he had said, “Not only shall a part of the vineyards be cut down, but the whole country shall be wasted far and wide.” Some refer this to the enemies themselves; but I would rather supply the relative
Calvin: Isa 16:9 - Therefore I will bewail // Because on thy summer-fruits and on thy harvest a shouting shall break forth, 9.Therefore I will bewail The Prophet here takes upon him the character of another person, as we have formerly remarked; for in the name of the Moabi...
9.Therefore I will bewail The Prophet here takes upon him the character of another person, as we have formerly remarked; for in the name of the Moabites he laments and groans. It is undoubtedly true that believers always shudder at the judgments of God, and cannot lay aside the feelings of human nature, so as not to commiserate the destruction of the wicked. Yet he does not describe his own feelings; but his intention is to give additional weight to his instruction, that no one may entertain a doubt as to the accomplishment. He therefore represents in the person of a Moabite, as on a stage, the mourning and grief which shall be felt by all after that calamity, in order to hold out to the Jews a confirmation of this promise, which otherwise might have been thought to be incredible.
Because on thy summer-fruits and on thy harvest a shouting shall break forth, or shall fall. 267 This last clause of the verse is variously explained by commentators.
Calvin: Isa 16:10 - Joy is taken away 10.Joy is taken away He confirms, by different words, what he has now said, that the whole country shall be desolate and forsaken, so that there shal...
10.Joy is taken away He confirms, by different words, what he has now said, that the whole country shall be desolate and forsaken, so that there shall never again be in it a harvest or a vintage. When he threatens that God will cause the vine-dressers to cease to sing, he refers to an ancient custom; for when they gathered the vintage, they usually testified their joy both by dancing and by singing. Hence these words of Virgil, The exhausted vine-dresser now addresses by song his farthest rows 268 In like manner, the sailors, when they approach the harbour, raise their shout of joy, (
Calvin: Isa 16:11 - Therefore my bowels shall sound like a harp for Moab 11.Therefore my bowels shall sound like a harp for Moab Assuming the character of a Moabite, the Prophet again describes excessive lamentation, proce...
11.Therefore my bowels shall sound like a harp for Moab Assuming the character of a Moabite, the Prophet again describes excessive lamentation, proceeding from grief so intense that even the bowels make a distressing noise; for by the sign he intended to point out the reality. We have formerly explained the object of those lively descriptions, which is, to bring the events, as it were, before our eyes, and to lead us to entertain stronger hopes of those things which appear to go beyond all belief. By again naming Kir-Hareseth, the chief city, and thus taking a part for the whole, he describes the destruction of the whole country.
Calvin: Isa 16:12 - And it shall be // And shall not profit by it // When it is seen 12.And it shall be He again returns to that statement which he formerly noticed, namely, that idolaters in their affliction betake themselves to thei...
12.And it shall be He again returns to that statement which he formerly noticed, namely, that idolaters in their affliction betake themselves to their idols, hoping to obtain some relief from them. Yet it means somewhat more; for while idolaters have their ordinary temples and places of worship, if any uncommon calamity befalls them, they go to another temple more sacred than the rest, expecting that there they will be more abundantly favored with the presence of their god. In like manner, the Papists of the present day, when they are reduced to any uncommon danger, (for this fault has existed in all ages,) think that they will more readily obtain their wish by running to St. Claude, or to Mary of Loretto, or to any other celebrated idol, than if they assembled in some neighboring church. They resolve that their extraordinary prayers shall be offered up in a church which is at a great distance. It is in this sense that the Prophet applies the term Sanctuary to that which was most highly celebrated among the Moabites, and says that they will go to it, but without any advantage. Now it is evident from sacred history that their most celebrated temple was dedicated to Chemosh. (1Kg 11:7.)
And shall not profit by it 269 The phrase
When it is seen The word
Calvin: Isa 16:13 - This is the word 13.This is the word This concluding sentence is the ratification of the prophecy. It means that he has pronounced the decree of God himself, and that...
13.This is the word This concluding sentence is the ratification of the prophecy. It means that he has pronounced the decree of God himself, and that he has brought nothing forward that did not proceed from the Lord, and thus, laying aside the person of a man, he introduces God speaking in this manner.
Calvin: Isa 16:14 - Three years // With all his multitude 14.Three years The time is fixed, not only for the sake of certainty, but likewise that believers may not become faint through longer delay. He allud...
14.Three years The time is fixed, not only for the sake of certainty, but likewise that believers may not become faint through longer delay. He alludes to agreements among men, in which it is customary to fix the time agreed on, which the parties are not at liberty to transgress. This is especially the case in the labors of hirelings, from whom Scripture frequently draws a comparison in this respect, that they earnestly long for the appointed day when they shall receive their reward; for they groan, as it were, under the burden, and grievously dislike their daily toils. (Job 7:1.) In this way the Lord says, that he fixes a day for the Moabites, in which they shall not escape from the entire destruction of their power.
With all his multitude He expressly mentions a multitude, because their number was great, and because they boasted of it, and thought that they were invincible. When he adds, that the remnant shall be feeble, he means that there will be so great a change, that they will have no resemblance to their former condition; for nothing will be left but a sad and shocking sight.
End Of Volume First.
Defender: Isa 16:1 - Sela "Sela" is the same as "Petra," the famous rock city of the neighboring kingdom of Edom, so fascinating to modern tourists."
"Sela" is the same as "Petra," the famous rock city of the neighboring kingdom of Edom, so fascinating to modern tourists."
Defender: Isa 16:4 - covert to them This event will probably be fulfilled in the future flight of the people of Israel from the Beast in the tribulation period. They will be sheltered in...
This event will probably be fulfilled in the future flight of the people of Israel from the Beast in the tribulation period. They will be sheltered in the wilderness (Rev 12:6)."
Defender: Isa 16:5 - tabernacle of David After the tribulation, the Lord Jesus will rule from the throne of His father David (Isa 9:7; Luk 1:32; Act 15:13-17)."
After the tribulation, the Lord Jesus will rule from the throne of His father David (Isa 9:7; Luk 1:32; Act 15:13-17)."
TSK: Isa 16:1 - the lamb // from // Sela // the mount the lamb : 2Sa 8:2; 2Ki 3:4; Ezr 7:17
from : 2Ki 14:7
Sela : or, Petra, Heb. a rock
the mount : Isa 10:32; Mic 4:8
TSK: Isa 16:2 - as // cast out of the nest // the fords as : Isa 13:14; Pro 27:8
cast out of the nest : or, a nest forsaken
the fords : Num 21:13-15; Deu 2:36, Deu 3:8, Deu 3:12; Jos 13:16; Jdg 11:18
TSK: Isa 16:3 - Take // execute // make // hide Take : Heb. Bring
execute : Isa 1:17; Psa 82:3, Psa 82:4; Jer 21:12, Jer 22:3; Eze 45:9-12; Dan 4:27; Zec 7:9
make : Isa 9:6, Isa 25:4, Isa 32:2; Jdg ...
TSK: Isa 16:4 - mine // for // extortioner // oppressors mine : Deu 23:15, Deu 23:16, Deu 24:14; Jer 21:12
for : Isa 14:4, Isa 33:1, Isa 51:13; Jer 48:8, Jer 48:18; Zec 9:8
extortioner : Heb. wringer
oppress...
TSK: Isa 16:5 - in mercy // established // in the // judging // hasting in mercy : Psa 61:6, Psa 61:7, Psa 85:10, Psa 89:1, Psa 89:2, Psa 89:14; Pro 20:28, Pro 29:14; Luk 1:69-75
established : or, prepared
in the : Isa 9:6...
in mercy : Psa 61:6, Psa 61:7, Psa 85:10, Psa 89:1, Psa 89:2, Psa 89:14; Pro 20:28, Pro 29:14; Luk 1:69-75
established : or, prepared
in the : Isa 9:6, Isa 9:7; 2Sa 5:9, 2Sa 7:16; Jer 23:5, Jer 23:6; Dan 7:14, Dan 7:27; Amo 9:11; Mic 4:7; Luk 1:31-33; Act 15:16, Act 15:17
judging : Isa 11:1-5, Isa 32:1, Isa 32:2; 2Sa 23:3; 1Ki 10:9; 2Ch 31:20; Psa 72:2-4, Psa 96:13; Psa 98:9, Psa 99:4; Zec 9:9; Heb 1:8, Heb 1:9
TSK: Isa 16:6 - have // but have : Isa 2:11; Jer 48:26, Jer 48:29, Jer 48:30,Jer 48:42; Amo 2:1; Oba 1:3, Oba 1:4; Zep 2:9, Zep 2:10; 1Pe 5:5
but : Isa 28:15, Isa 28:18, Isa 44:2...
TSK: Isa 16:7 - shall Moab // Kirhareseth // mourn shall Moab : Isa 15:2-5; Jer 48:20
Kirhareseth : Isa 16:11, Isa 15:1; 2Ki 3:25
mourn : or, mutter, Isa 8:19
TSK: Isa 16:8 - the fields // the vine // Sibmah // the lords // Jazer // stretched out the fields : Isa 15:4, Isa 24:7; 2Sa 1:21
the vine : Isa 16:9; Num 32:38
Sibmah : Jos 13:19
the lords : Isa 10:7; Jer 27:6, Jer 27:7
Jazer : Num 32:3;...
TSK: Isa 16:9 - I will bewail // O Heshbon // for // the shouting for I will bewail : Isa 15:5; Jer 48:32-34
O Heshbon : Isa 15:4
for : Isa 9:3; Jdg 9:27; Jer 40:10,Jer 40:12
the shouting for : or, the alarm is fallen up...
TSK: Isa 16:10 - -- Isa 24:8, Isa 24:9, Isa 32:10; Jer 48:33; Amo 5:11, Amo 5:17; Hab 3:17, Hab 3:18; Zep 1:13
TSK: Isa 16:11 - my // Kirharesh my : Isa 15:5, Isa 63:15; Jer 4:19, Jer 31:20, Jer 48:36; Hos 11:8; Phi 2:1
Kirharesh : Isa 16:7, Kir-hareseth
TSK: Isa 16:12 - when // he shall // but when : Isa 15:2, Isa 26:16; Num 22:39, Num 22:41, Num 23:1-3, Num 23:14, Num 23:28, Num 24:17; Pro 1:28; Jer 48:35
he shall : Isa 37:38; 1Ki 11:7; 2Ki...
TSK: Isa 16:14 - three // the glory // and the remnant // feeble three : Isa 7:16, Isa 15:5, Isa 21:16; Deu 15:8
the glory : Isa 17:4, Isa 23:9; Gen 31:1; Est 5:11; Jer 9:23; Nah 2:9, Nah 2:10
and the remnant : Jer ...
kecilkan semuaTafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)
Poole: Isa 16:1 - Ruler of the land // To the wilderness // Unto the mount of the daughter of Zion Ruler of the land to wit, of your land, no less than of ours; or, of the earth , as the word is commonly rendered, who is the God of the whole eart...
Ruler of the land to wit, of your land, no less than of ours; or, of the earth , as the word is commonly rendered, who is the God of the whole earth , as he is called, Isa 54:5 , the God of all the kingdoms of the earth , Isa 37:16 . Make your peace with God, by sacrifice, for all your injuries done to him, and to his people. These words may be understood ironically, and the design of them may be to represent their miserable and desperate condition; as if he had said, You have tried all other ways, and sought to your idols, Isa 16:2 , and all in vain; now seek to the God of Israel, who alone can help you. But, alas! he is highly incensed against you, and coming to destroy you. But this seems rather to be a serious advice, by comparing these words with Isa 16:3,4 . Sela ; an eminent city of Moab, seated upon a rock, which is here named, either because the king and his court at this time resided there, or for some other reason then evident, though now unknown.
To the wilderness to the wilderness of Moab, of which we read Num 21:11 ; Dent. ii. 8, and so onward to Zion, as it follows. Or this may be added as a description of the place called Sela . Hence some render the words, Sela of the wilderness ; and others, Sela which lieth or looketh towards the wilderness . And this limitation might be the more necessary, to distinguish this from other places of Moab called by the same name, which, signifying a rock, might be common to several places in that rocky country.
Unto the mount of the daughter of Zion unto the temple upon Mount Zion.
Poole: Isa 16:2 - For // As a wandering bird cast out of the nest // At the fords of Arnon For or, otherwise , as this particle is sometimes used; if you do not follow my advice.
As a wandering bird cast out of the nest which knows not w...
For or, otherwise , as this particle is sometimes used; if you do not follow my advice.
As a wandering bird cast out of the nest which knows not whither to go, nor what to do.
At the fords of Arnon which was the border of the land of Moab, where they were, either being carried that way into captivity, or rather with design to flee out of their own land, although they knew not whither, as the foregoing metaphor showeth.
Poole: Isa 16:3 - Take counsel // Execute judgment // As the night // The outcasts // Bewray not him that wandereth Take counsel consider seriously among yourselves what course to take to prevent your utter ruin.
Execute judgment do those things which are just an...
Take counsel consider seriously among yourselves what course to take to prevent your utter ruin.
Execute judgment do those things which are just and right, as to all men, so particularly to my people, to whom you have been most unrighteous and unmerciful.
As the night or, as the shadow of the night , large and dark, as the shadow of the earth is in the night season. The meaning is, Conceal and protect my people in the time of their distress and danger, as this metaphor is explained in the rest of this and in the following verse.
The outcasts mine outcasts , as it follows, Isa 16:4 , those of my people which are driven out of their land.
Bewray not him that wandereth unto their enemies, as thou hast treacherously done in former times.
Poole: Isa 16:4 - Mine outcasts // The extortioner is at an end Mine outcasts whom though I have forsaken, and sorely chastened, yet I do, and still will, own for my people; and I do observe, and will requite, bot...
Mine outcasts whom though I have forsaken, and sorely chastened, yet I do, and still will, own for my people; and I do observe, and will requite, both the kindnesses and the injuries done to them.
The extortioner is at an end shall shortly be destroyed, and my people shall ere long be restored, and then thou wilt not lose the fruit of thy kindness. The present tense is put for the future, as it is usually in prophecies.
Poole: Isa 16:5 - In mercy // The throne // He // Shall sit upon it in truth // In the tabernacle // Seeking judgment // Hasting righteousness In mercy by my mercy. Though they have sinned, and I am now punishing their sins, yet I will deliver them for my own mercy’ s sake.
The throne ...
In mercy by my mercy. Though they have sinned, and I am now punishing their sins, yet I will deliver them for my own mercy’ s sake.
The throne the kingdom od Judah. Therefore for thine own sake show them kindness in this day of their distress; for they will be capable of requiting thee.
He their king, which is easily and necessarily understood.
Shall sit upon it in truth which may respect either,
1. The manner of his government, exercising truth and justice. But that is more plainly and fully expressed in the last part of the verse. Or,
2. The continuance of it, in truth , i.e. firmly and constantly; for truth is oft put for the stability and certainty of a thing, as 2Ch 32:1 Pro 11:18 Isa 61:8 . And this makes the argument more considerable to the present purpose. The kingdom shall not only be restored, but firmly settled; therefore it is your interest, O Moabites, to be kind to my people.
In the tabernacle in the house, or palace, which is called a tent , or tabernacle , either because houses are frequently so called in Scripture, as 2Sa 20:1 1Ki 8:66 12:16 , or with respect unto the unsettledness of David’ s house, which now indeed was more like a tabernacle than a strong palace; and yet, notwithstanding its present imbecility, should be firmly established.
Seeking judgment searching out the truth of causes and things with care and diligence, which is the duty of a judge.
Hasting righteousness neither denying nor yet delaying justice. And these good qualifications seem to be here mentioned, partly to teach the rulers of Moab their duty towards their own people, and the Israelites which were among them; and partly as a reason and evidence of that stability which he had promised to the house of David.
Poole: Isa 16:6 - His lies shall not be so The prophet, having spoken to the Moabites, and acquainted them with their duty and interest, now he turneth his speech to God’ s people, whom ...
The prophet, having spoken to the Moabites, and acquainted them with their duty and interest, now he turneth his speech to God’ s people, whom he armeth and comforteth against their approaching misery. The scope and sense of the prophet in this verse is this, I do not expect that my counsels will have any good effect upon Moab, they will still carry themselves insolently and outrageously towards you, and they promise themselves that they shall now effect what they have long desired, even satisfy their malice in your total and final destruction; but they shall be disappointed of their hopes. It is well known to me, and you, and all their neighbours, that they are a haughty and furious people; and therefore they will scorn my advice, and doubt not to stand upon their own legs.
His lies shall not be so his vain imaginations, and false and crafty counsel, shall not take effect. But the words are and may be otherwise rendered, but his strength (as this word is rendered, Job 18:13 ; Heb. bars , which are the strength of gates or doors) is not so ; not equal to his pride or fury. Or thus, exactly according to the words and order of the Hebrew text, not so lies . A concise speech, such as are very common in this and other prophets. And these words may possibly be brought in as the words of the Moabites, making this short reply to the prophet’ s counsels and threatenings, directed to them in the foregoing verses of this chapter: It is not or shall not be so as thou sayest; thy words are but lies, we fear not thy threats against us. But this I propose with submission.
Poole: Isa 16:7 - For Moab // Kir-hareseth // Shall ye mourn // Stricken For Moab for itself; the noun put for the pronoun, as is usual in the Hebrew text. Or, to Moab . One Moabite shall howl or lament to or for another....
For Moab for itself; the noun put for the pronoun, as is usual in the Hebrew text. Or, to Moab . One Moabite shall howl or lament to or for another.
Kir-hareseth an ancient and eminent city of Moab, called Kir , Isa 15:1 and Kir-haresh , Isa 16:11 , which signifies, The city of the sun , probably because there was the temple of the sun; which city was preserved when their other cities were ruined, 2Ki 3:25 , and therefore the destruction of it was more lamented.
Shall ye mourn or, ye shall meditate or talk , as this word commonly signifies. Your thoughts and discourses will run much upon the ruin of such a city.
Stricken or, broken ; overthrown or destroyed.
Poole: Isa 16:8 - The fields of Heshbon languish // The lords of the heathen // The principal plants // They are come even unto Jazer // They wandered through the wilderness // Her branches // Over the sea The fields of Heshbon languish either for want of rain, as Isa 15:6 , or because there are no men left to till and manure them.
The lords of the hea...
The fields of Heshbon languish either for want of rain, as Isa 15:6 , or because there are no men left to till and manure them.
The lords of the heathen the Assyrians or Chaldeans, the great rulers of the Eastern nations.
The principal plants the choicest vines; under which one particular he seems to understand not only all other fruits and goods, but even their persons and choicest people.
They are come even unto Jazer either,
1. The lords of the heathen are come as far as Jazer, which is the utmost border of Moab; or,
2. The people of Moab are going into captivity, and part of them are already gone as far as Jazer. Some understand this and the following clauses of the vines, which are here commended, to aggravate the loss and ruin of them, and render the words, which reached even unto Jazer , which vineyards were planted for many miles together, even as far as Jazer.
They wandered through the wilderness others of the Moabites fled away for their lives, and wandered hither and thither in the wilderness of Moab; of which see Num 21:11 Deu 2:8 .
Her branches i.e. her people, called plants before. Are stretched out ; or, are spread abroad, as this word signifies, Num 11:32 Jud 15:9 1Sa 30:16 ; are driven from their own homes, and dispersed into several countries.
Over the sea over the Dead Sea, which was the border of Moab. They were forced to flee out of their own country to save their lives.
Poole: Isa 16:9 - I will bewail with the weeping of Jazer the vine of Sibmah // the weeping of Jazer // Jazer I will bewail with the weeping of Jazer the vine of Sibmah: so the sense is, I will bewail Sibmah as I did bewail Jazer, which, they say, was destroy...
I will bewail with the weeping of Jazer the vine of Sibmah: so the sense is, I will bewail Sibmah as I did bewail Jazer, which, they say, was destroyed before Sibmah: or,
the weeping of Jazer might be a proverbial expression; for it is used also Jer 48:32 , like that of the mourning of Hadadrimmon , Zec 12:11 , though the reason of it be now unknown, as it is in many other proverbs. The words are by others rendered, and that more agreeably to the Hebrew text, I will bewail with weeping (which is a usual Hebraism for I will bitterly bewail)
Jazer and (which particle is oft understood) the vine of Sibmah . But our translation seems to be justified by the parallel place, Jer 48:32 , where it is, O vine of Sibmah, I will weep for thee with the weeping of Jazer. The shouting for thy summer fruits and for thy harvest is fallen ; those joyful shouts and acclamations, which were customary in the time of harvest and vintage, Isa 9:3 Jer 25:30 , shall cease, because thy land shall be wasted, and thy people destroyed. Or, as it is in the margin, the shout or alarm is fallen upon thy summer fruits and thy harvest , instead of that joyful shout which was then used, to which he here alludes; which seems to be the truer translation, not only because this Hebrew word is elsewhere used concerning the shout of an enemy falling upon a people, as Jer 25:30 51:14 , but especially by considering the parallel place, Jer 48:32 , where, for the shout is fallen , it is, the spoiler is fallen upon , &c. If it be objected, that the next verse speaks of the ceasing of their joyful shouts, and that this Hebrew word is there used for vintage shouting , which at first made me incline to the former interpretation, that seems to be fully answered from Jer 48:33 , which speaks likewise of the ceasing of their joy and joyful shouts, but withal adds, in the close of the verse, what may end this controversy, their shouting shall be no shouting ; they shall indeed have a shouting, but not such a one as they used to have, a joyful shouting of their own people, but an insulting shout of their enemies.
Poole: Isa 16:10 - The treaders The treaders: in those times they used to squeeze out the juice of their grapes by treading them with their feet, in vessels appointed for that use, ...
Poole: Isa 16:11 - Shall sound Shall sound through compassion to them; of which See Poole "Isa 15:5" . In excessive griefs the bowels are sometimes rolled and tumbled together, so...
Shall sound through compassion to them; of which See Poole "Isa 15:5" . In excessive griefs the bowels are sometimes rolled and tumbled together, so as to make an audible noise. Hereby he signifies the greatness of their approaching calamity, which being so grievous to him, must needs be intolerable to them.
Poole: Isa 16:12 - When it is seen that Moab is weary on the high place // To his sanctuary // He shall not prevail When it is seen that Moab is weary on the high place when it shall appear to them and others that all their other devotions are vain and ineffectual....
When it is seen that Moab is weary on the high place when it shall appear to them and others that all their other devotions are vain and ineffectual.
To his sanctuary to the temple of his great god, Chemosh, Num 21:29 1Ki 11:7 Jer 48:46 , from whom he shall seek and expect succour.
He shall not prevail his god can neither hear nor help him.
Poole: Isa 16:13 - -- Since the beginning of God’ s revelation to me concerning Moab, and hitherto; which exposition seems to be confirmed by the following words, bu...
Since the beginning of God’ s revelation to me concerning Moab, and hitherto; which exposition seems to be confirmed by the following words, but now.
Poole: Isa 16:14 - Hath spoken // Within three years // the glory of Moab shall be contemned // being at ease from his youth // As the years of an hireling // The glory of Moab // Shall be contemned // With all that great multitude // Shall be very small and feeble Hath spoken hath made this further discovery of his mind to me.
Within three years to be computed either,
1. From the time of Jerusalem’ s de...
Hath spoken hath made this further discovery of his mind to me.
Within three years to be computed either,
1. From the time of Jerusalem’ s destruction by Nebuchadnezzar, who did, as is confessed by all, invade the Moabites at or about that time, and execute the judgment first foretold by this prophet, and afterwards by Jer 48 . Or rather,
2. From the time of the delivery of this prophecy; which being uncertain, leaves us the greater latitude for the determination of the precise time when this was fulfilled. But this is certain, from Isa 1:1 , that this prophecy must be delivered, at furthest, before the end of Hezekiah’ s reign. And then there ariseth this great difficulty, How this can consist with the prophecy of Jeremiah, who above or about a hundred years after this time speaketh of Moab as a people that had been at ease from their youth, and had not gone into captivity , Jer 48:11 , and prophesieth against them in the very same words which Isaiah useth in this prophecy? The answer is, That they do not speak of the same time, nor of the same calamity; but Isaiah of a former tribulation, and Jeremiah of their latter devastation. It is true, Jeremiah useth the same words which Isaiah doth, and so do the later prophets sometimes use the words of the former, to other purposes than they were first delivered, as we shall see hereafter, and as is most evident from the Revelation of St. John , in which the same words are used concerning mystical Babylon. which were used by the foregoing prophets concerning the first and literal Babylon. And although the foregoing prophecy of Isaiah seems to speak of the same destruction threatened by Jeremiah, and inflicted by Nebuchadnezzar; yet this prophecy contained in this verse, and ushered in with another preface, seems to be of a differing nature, and to speak of a more speedy and less grievous affliction that should befall them, which should be as a pledge to assure them of the certain accomplishment of the other prophecy, and of their utter destruction. And therefore it is observable, that the prophet doth not here say,
Within three years all that I have foretold and threatened shall be fulfilled; but only,
the glory of Moab shall be contemned & c., which is quite another thing; and as the terms here used are much milder, so that; judgment here denounced seems much less, than in the foregoing prophecy. And therefore this verse may very well be understood of some great blow given to the Moabites, either by Sennacherib, or by his son Esarhaddon, from which notwithstanding they in a little time recovered themselves, and flourished again, and continued so to do till Nebuchadnezzar completed their destruction. And this may well enough consist with what is said of Moab’ s
being at ease from his youth Jer 48:11 , which is not to be understood simply, as if they had been wholly free from war and other calamities; for the contrary is evident, both from Scripture, as 2Sa 8:2 2Ki 3:24,25 , and from other histories; but comparatively, that they had not been brought to desolation, nor carried away into captivity, as it is explained in the following words, and as Israel had been at that time, and Judah was threatened to be.
As the years of an hireling i.e. within three years precisely accounted; for hirelings are very punctual in observing the time for which they are hired; and their thoughts and desires run much upon it, because then they are to receive their wages; of which see Job 7:1,2 14:6 . And this exposition is confirmed by comparing this place with Isa 21:16 , where the same phrase is used of one year. So groundless is that opinion which the Jewish writers gather from this place, compared with Deu 15:18 , that three years was the usual and appointed time for the generality of hired servants.
The glory of Moab their strength, and wealth, and other things in which they glory.
Shall be contemned shall be made contemptible to those who formerly admired them.
With all that great multitude with the great numbers of their people, of which they boasted.
Shall be very small and feeble comparatively to what they were before; which might be very true, and yet afterwards, in a hundred years’ space, they might be sufficiently recruited.
Haydock: Isa 16:1 - My tears My tears. Chap. xv. 5. (Haydock) ---
I announce a different sort of music from that which is customary in times of harvest, and of vintage. The l...
My tears. Chap. xv. 5. (Haydock) ---
I announce a different sort of music from that which is customary in times of harvest, and of vintage. The liquor shall be tears, chap. lxiii. 2., and Jeremias xlviii. 32, 33. (Calmet)
Haydock: Isa 16:1 - Petra Petra. Hebrew selah, "the rock." (Haydock) ---
Our Saviour spring from Ruth, the Moabitess. (Menochius) ---
The original may insinuate, that t...
Petra. Hebrew selah, "the rock." (Haydock) ---
Our Saviour spring from Ruth, the Moabitess. (Menochius) ---
The original may insinuate, that the king of the country had neglected to pay the usual tribute to Juda, 4 Kings iii. 4. (Calmet) ---
"Send the lamb to the ruler," &c. (Tournemine.) Amid scenes of distress, the prophet perceives that the Saviour will proceed from one of this nation. (Worthington)
Arnon. They shall not be able to fly over, or to escape the conqueror.
Haydock: Isa 16:3 - Night Night. Seek a retreat in the darkest places; or protect Israel when they shall flee before the Assyrians. Their cruelty is thus insinuated, Amos i.
Night. Seek a retreat in the darkest places; or protect Israel when they shall flee before the Assyrians. Their cruelty is thus insinuated, Amos i.
Haydock: Isa 16:4 - Dust Dust. Theglathphalassar. I need not exhort you to receive my people, as I know your dispositions, and they are out of danger. (Calmet)
Dust. Theglathphalassar. I need not exhort you to receive my people, as I know your dispositions, and they are out of danger. (Calmet)
Haydock: Isa 16:5 - Just Just. This regards Christ, (St. Jerome) prefigured by (Haydock) Ezechias. (Calmet)
Just. This regards Christ, (St. Jerome) prefigured by (Haydock) Ezechias. (Calmet)
Walls. Hebrew, "Kir-hareseth," chap. xv. 1. (Haydock)
Haydock: Isa 16:8 - Lords // Sea Lords. Princes of Jerusalem, (Lamentations i. 1.) or of Assyria. (Calmet) ---
Sea. Of Sodom, even as far as Jazer, (Haydock) in the tribe of Rub...
Lords. Princes of Jerusalem, (Lamentations i. 1.) or of Assyria. (Calmet) ---
Sea. Of Sodom, even as far as Jazer, (Haydock) in the tribe of Ruben. (Calmet)
Haydock: Isa 16:10 - Carmel Carmel. This name is often taken to signify a fair and fruitful hill or field, such as Mount Carmel is. (Challoner) ---
It means, "the vine of God...
Carmel. This name is often taken to signify a fair and fruitful hill or field, such as Mount Carmel is. (Challoner) ---
It means, "the vine of God." (Calmet)
Wall. Kir-hareseth, ver. 7. I am grieved at your misfortunes. (Calmet)
Prevail. Chamos shall not be able to help them.
That time. A long while ago, Psalm xcii. 2.
Haydock: Isa 16:14 - Not many Not many. It was laid waste in the third year of Ezechias. But its final destruction took place only five years after that of Jerusalem. (Calmet) ...
Not many. It was laid waste in the third year of Ezechias. But its final destruction took place only five years after that of Jerusalem. (Calmet) ---
The wars against Moab continued three years, after which it was reduced to servitude. (Worthington)
Gill: Isa 16:1 - Send ye the lamb to the ruler of the land // from Sela to the wilderness, unto the mount the daughter of Zion Send ye the lamb to the ruler of the land,.... Or tribute, as the Targum rightly interprets it. The Moabites, being conquered by David, paid tribute t...
Send ye the lamb to the ruler of the land,.... Or tribute, as the Targum rightly interprets it. The Moabites, being conquered by David, paid tribute to him, 2Sa 8:2 and when the kingdom was divided in Rehoboam's time, the tribute was paid to the kings of Israel, which continued till the times of Ahab, when the Moabites rebelled, and refused to pay it, 2Ki 3:4 and this tribute, as appears from the passage now referred to, was paid in lambs and rams; which now they are bid to pay to the king of Judah, David's lawful heir and successor in his kingdom; who is supposed to be meant by the ruler of the land, that is, of the land of Judah, whose reigning king at this time was Hezekiah; but rather by "the ruler of the land" is meant the king of Moab, for the words may be rendered, more agreeably to the language and the accents, "send ye the lamb" (or lambs, the singular for the plural), "O ruler of the land" t; though others, "send ye the lamb of the ruler of the land" u; that is either, O king of Moab send the tribute that is due; or ye people of the land send the tribute which your ruler owes to the king of Judah; so Jarchi understands it of the king of Moab: some indeed expound the ruler of the land of God himself, who is the Governor of the world; and take the sense to be, that the Moabites are bid to send a lamb, or lambs, for sacrifice, to the God of the whole earth, in order to appease him, and atone for their sins; which is said either seriously, as some think, this being to answer a good purpose, or ironically, as other's, it being now too late; but the sense given is the best: in the Talmud w it is applied to Nebuchadnezzar, ruler of the land, who came to the mount of the daughter of Zion, by the way of rocks and mountains. The Targum applies it to the Messiah, paraphrasing it thus,
"they shall be bringing tributes to the Christ of Israel, who is strong over them.''
Jerom interprets it of Christ, the Lamb of God, the ruler of the world, or who was to be sacrificed to the ruler of the world; who descended from Ruth, the Moabitess, who he supposes is meant by the rock of the wilderness, as he renders the next clause:
from Sela to the wilderness, unto the mount the daughter of Zion: according to Kimchi, and others, Sela was the chief city of the kingdom of Moab. The word signifies a rock; it is the same with Petra x, the chief city of Arabia, and from whence Arabia Petraea had its name. Some take it to be Selah, the chief city of Edom, afterwards called Joktheel, 2Ki 14:7 it was a frontier city, and lay upon the borders of Moab and Edom to the south; as the wilderness of Jordan was on the border of Moab to the north, and is thought to be here meant; or, according to Vitringa, the plains of Jericho, the same with the wilderness of Judea, where John the Baptist came preaching; which lay in the way from Sela or Petra, the chief city in Moab, unto Jerusalem. Strabo y says of Petra, the metropolis of the Nabataeans, that it lies in a plain, surrounded with rocks and precipices, and within it fountains and gardens, and without it a large country, for the most part desert, especially towards Judea, and from hence it is a journey of three or four days to Jericho; and so the sense is, send the lambs, or the tribute, from Sela or Petra, the chief city of Moab; send them, I say, to the wilderness of Judea, or by the way of that, even to Mount Zion or Jerusalem, the metropolis of Judea, and the seat of the king of it.
Gill: Isa 16:2 - For it shall be // that as a wandering bird cast out of the nest // so the daughters of Moab shall be at the fords of Arnon For it shall be,.... Or, "otherwise it shall be" z; if ye do not pay this tribute:
that as a wandering bird cast out of the nest: or, "as a wander...
For it shall be,.... Or, "otherwise it shall be" z; if ye do not pay this tribute:
that as a wandering bird cast out of the nest: or, "as a wandering bird, the nest sent out": that is, as a bird that has forsaken its nest, and wanders about, and its young ones are turned out of the nest, scarcely fledged, and unable to shift for themselves, but flutter about here and there, trembling and frightened, see Pro 26:2,
so the daughters of Moab shall be at the fords of Arnon: turned out of their houses, wandering up and down, not knowing where to go; unable to help themselves, and in the utmost fright and consternation, fleeing to the very borders of their land, as the fords of Arnon were, see Num 21:13.
Gill: Isa 16:3 - Take counsel, execute judgment // make thy shadow as the night in the midst of the noonday // hide the outcasts // bewray not him that wandereth Take counsel, execute judgment,.... This refers either to what goes before, that they would take the counsel given, and do that which was just and rig...
Take counsel, execute judgment,.... This refers either to what goes before, that they would take the counsel given, and do that which was just and right, by paying tribute to the king of Judah; or to what follows, that they would enter into a consultation, the king of Moab with his nobles, and resolve upon what was right, and do it, by protecting and harbouring the distressed Jews, who would flee unto them from the enemy:
make thy shadow as the night in the midst of the noonday; a time of the greatest heat, to which the Assyrian army, for its force and fury, and the mischief done by it, is compared: and the Moabites they are advised to make a shadow, as large and as strong as the dark night, that is, to protect the Jews in their distress, and to refresh and comfort them under it; see Isa 4:6,
hide the outcasts; such as were driven out of their land through the fury and persecution of the enemy, receive and conceal, as Rahab did the spies:
bewray not him that wandereth; from his native place, as a bird from its nest, being forced to it; such an one, or as many as may be, in such a case, do not discover them where they are, or betray them, and deliver them up into the hands of their enemy.
Gill: Isa 16:4 - Let mine outcasts dwell with thee // Moab, be thou a covert to them from the face of the spoiler // for the extortioner is at an end // the spoiler ceaseth // the oppressors are consumed out of the land Let mine outcasts dwell with thee,.... Not whom God had cast out, but who were the Lord's people, and whom he owns as such, though cast out by the ene...
Let mine outcasts dwell with thee,.... Not whom God had cast out, but who were the Lord's people, and whom he owns as such, though cast out by the enemy, or obliged to flee, and quit their country; let these be sojourners in thy land; let them continue awhile there; let them dwell privately and peaceably:
Moab, be thou a covert to them from the face of the spoiler: that is, O king of Moab, or kingdom of Moab, as the Targum, hide and protect the Jews that shall flee to thee for shelter, from the face of the spoiler of their land and substance, Sennacherib king of Assyria; and, to encourage them to do these things, it is suggested that they would not be long troublesome to them, and would quickly be in a capacity of requiting them, and of being serviceable to them in like distress:
for the extortioner is at an end; or "the squeezer", or "wringer out" a; that oppressed them, and wrung their property out of their hands; that milked them out of their substance, and even sucked their blood; meaning the Assyrian monarch, whose time was short, and an end was soon put to all his schemes and oppressions:
the spoiler ceaseth: out of the land, being obliged to depart out of it:
the oppressors are consumed out of the land: the Assyrian army, and its officers, who were all consumed in one night by an angel, 2Ki 19:35.
Gill: Isa 16:5 - And in mercy shall the throne be established // and he shall sit upon it in truth // in the tabernacle of David // judging and seeking judgment // and hasting righteousness And in mercy shall the throne be established,.... That is, the throne of Hezekiah, and his government over Judah, which was more firmly settled and es...
And in mercy shall the throne be established,.... That is, the throne of Hezekiah, and his government over Judah, which was more firmly settled and established after the overthrow of the Assyrian army, through the mercy of God vouchsafed to him, and on account of the mercy he exercised among his subjects, see Pro 20:28. Hezekiah was a type of Christ, and his throne typical of his, and the ultimate view of the prophecy may be to the stability of the kingdom of Christ; so the Targum,
"then the Christ of Israel, his throne shall be established in goodness:''
and he shall sit upon it in truth; which does not so much intend the reality of his sitting there, as his continuance, signified by sitting, and the constancy and stability of his reign, or his governing with faith fulness and truth;
in the tabernacle of David; or "tent"; meaning his palace, or house in Jerusalem, alluding to his having been a shepherd before he was a king, or referring to the unsettled state of David's house; this was typical of the church of God, where Christ sits and reigns as King, see Amo 9:11; the Targum is,
"in the city of David;''
Jerusalem, as Aben Ezra:
judging and seeking judgment; acting the part of a righteous, faithful, and diligent Judge; seeking to do justice to the poor and needy, and searching into the cause that comes before him, to find out, and take the right side of it:
and hasting righteousness; not delaying justice, protracting a cause, deferring the sentence, and the execution of it, but dispatching the whole as speedily as may be; all which characters, though they may be found in Hezekiah, yet are much more eminently in Christ.
Gill: Isa 16:6 - We have heard of the pride of Moab // ( he is very proud) // even of his haughtiness, and his pride, and his wrath // but his lies shall not be so We have heard of the pride of Moab,.... These are the words of the prophet, either in the name of the Lord, or in the person of the Jews, or of other ...
We have heard of the pride of Moab,.... These are the words of the prophet, either in the name of the Lord, or in the person of the Jews, or of other nations, who had heard very frequently, and from many persons, and from every quarter, of the excessive pride of this people, and had many instances of it related to them, which foretold their ruin; for pride comes before a fall:
( he is very proud): though his original was so base and infamous; and therefore there is little reason to hope or expect that he would take the advice above given him, or do the good offices for the Jews he was exhorted to; his pride was such, that he would despise the counsel of God, and would never stoop to do any favour for his people:
even of his haughtiness, and his pride, and his wrath; of his contempt of the people of God, and his wrath against them:
but his lies shall not be so; or, "his strength" shall "not be so" b; as his wrath: he shall not be able to do what in his pride and wrath he said he would do; all his wicked thoughts and devices, all his haughty and wrathful expressions, will signify nothing; they will all be of no effect, for God resisteth the proud, see Jer 48:30. It may be rendered, "not right", that of "his diviners" c; their words and works, what they say or do; so the word is used in Isa 44:25.
Gill: Isa 16:7 - Therefore shall Moab howl for Moab // everyone shall howl // for the foundations of Kirhareseth shall ye mourn: surely they are stricken Therefore shall Moab howl for Moab,.... One Moabite shall mourn for another; the living for the dead; or one part of the country for another; or to Mo...
Therefore shall Moab howl for Moab,.... One Moabite shall mourn for another; the living for the dead; or one part of the country for another; or to Moab, they shall howl in turns, answering to one another:
everyone shall howl: every Moabite, or the whole country of Moab shall howl, being everywhere desolate:
for the foundations of Kirhareseth shall ye mourn: surely they are stricken; this was a very principal city in the land of Moab, and a very strong one, see 2Ki 3:25. It signifies, according to some, "the city of the sun", so called, it may be, because the sun was worshipped here; or, according to others, "the earthen city", or "city of brick", because its houses and walls were made of brick; and so the Vulgate Latin version renders it, "the walls of burnt brick". Now this strong city was to be razed even to the foundations, so that these would be discovered, which would occasion mourning to its inhabitants, and those of other places. Kimchi interprets "the foundations", of the great men and princes of Moab, see Jer 48:31 so the Targum,
"and they shall howl over the men of the city of their strength;''
R. Jonah, of the men of the army, the foundation of the kingdom; so Ben Melech. The word translated "foundations" signifies also flagons or bottles, and so Aben Ezra and Abendana understand it here; and accordingly the words may be thus rendered, "for the bottles of Kirhareseth shall ye mourn, verily they are broken" d; this agrees with the signification of the word in Hos 3:1 and with what follows, concerning the vine of Sibmah; the reason of the mourning seems to be, that there would be no wine, and the bottles would lie useless, and be broken.
Gill: Isa 16:8 - For the fields of Heshbon languish // and the vine of Sibmah // the lords of the Heathen have broken down the principal plants thereof // they are come even unto Jazer // they wandered through the wilderness // her branches are stretched out // they are gone over the sea For the fields of Heshbon languish,.... Through drought; or because of the forage of the enemy, and their treading upon them; or because there were no...
For the fields of Heshbon languish,.... Through drought; or because of the forage of the enemy, and their treading upon them; or because there were no men left to till and manure them. Of Heshbon See Gill on Isa 15:4. It seems to have been a place famous for fields and pastures, and to have been a very fruitful and well watered place; hence we read of the fish pools in Heshbon, Son 7:4 though Aben Ezra and Kimchi think the word signifies vines, as they suppose it does in Deu 32:32,
and the vine of Sibmah; called Shebam and Shibmah, in Num 32:3 thought to be the Seba of Ptolemy e; and seems to have been famous for vines and vineyards:
the lords of the Heathen have broken down the principal plants thereof; that is, the Chaldeans and their army, and commanders and principal officers of it, dealing with them as the Turks do with vines, wherever they meet with them, destroy them; though Jarchi and Kimchi interpret all this figuratively, both here and in the above clauses, of the inhabitants of these places, the multitude of the common people, and their princes, some being killed, and others carried captive; to which sense the Targum,
"because the armies of Heshbon are spoiled, the multitude of Sebama are killed, the kings of the people have killed their rulers:''
they are come even unto Jazer; meaning either the Chaldean army, or the Moabites, who had fled hither; or rather this is to be understood of the vines of Sibmah, expressing the excellency and large spread of them, which reached even to Jazer; which, as Jerom says f, was fifteen miles from Heshbon, called Jaazer, Num 21:32,
they wandered through the wilderness; the wilderness of Moab, Deu 2:8 not the lords of the Heathen, nor the Moabites, but the vines and their branches, which crept along, and winded to and fro, as men wander about:
her branches are stretched out; that is, the branches of the vine Sibmah:
they are gone over the sea; the Dead Sea, called the sea of Jazer, Jer 48:32 or rather a lake near that city.
Gill: Isa 16:9 - Therefore I will bewail with the weeping of Jazer the vine of Sibmah // I will water thee with my tears // O Heshbon, and Elealeh // for the shouting for thy summer fruits, and for thy harvest, is fallen Therefore I will bewail with the weeping of Jazer the vine of Sibmah,.... That is, bewail the one, as he had done the other, both places with the frui...
Therefore I will bewail with the weeping of Jazer the vine of Sibmah,.... That is, bewail the one, as he had done the other, both places with the fruits about them being destroyed by the enemy; or "therefore with weeping I will bewail" (most vehemently lament, an usual Hebraism) "Jazer", and "the vine of Sibmah": the prophet here represents the Moabites weeping for their vines more especially, they being a people addicted to drunkenness, in which their father was begotten; hence Bacchus is said to be the founder of many of their cities, see Jer 48:32. The Targum is,
"as I have brought armies against Jazer, so will I bring slayers against Sibmah;''
I will water thee with my tears: shed abundance of them, see Psa 6:6,
O Heshbon, and Elealeh; perhaps alluding to the fishponds, in the former, Son 7:4 of these places; see Gill on Isa 15:4,
for the shouting for thy summer fruits, and for thy harvest, is fallen; is ceased, so as not to be heard; namely, the singing and shouting which used to be made by labourers, while they were gathering the summer fruits, or reaping the harvest, with which they amused and diverted themselves, and their fellow labourers, and so their time and their work went on more pleasantly; or else that great joy and shouting they expressed when all was ended, something of which nature is still among us at this day; but now in Moab it was at an end, because the enemy had destroyed both their summer fruits and harvest; though Jarchi and Kimchi interpret this shouting of the enemy, of the spoilers and plunderers, upon their summer fruits and harvest, when they destroyed them; and so the Targum,
"upon thy harvest, and upon thy vintage, spoilers have fallen;''
so Noldius g renders the words, "for upon thy summer fruits, and upon thy harvest, the shouting shall fall"; that is, the shouting of the enemy, spoiling their fruits and their harvest; and this seems to be the true sense, since it agrees with Jer 48:32 and the ceasing of the other kind of shouting is observed in the next verse Isa 16:10.
Gill: Isa 16:10 - And gladness is taken away, and joy out of the plentiful field // and in the vineyards there shall be no singing // the treaders shall tread out no wine in their presses // I have made their vintage shouting to cease And gladness is taken away, and joy out of the plentiful field,.... Or "is gathered" h, though their harvest was not; all cause of joy and gladness wa...
And gladness is taken away, and joy out of the plentiful field,.... Or "is gathered" h, though their harvest was not; all cause of joy and gladness was removed; a plentiful field being foraged, trampled upon, and destroyed by the enemy, and left desolate without any to manure it:
and in the vineyards there shall be no singing; as there used to be by the men that gathered the grapes, and trod the wine presses; but now there would be no men in the vineyards, there being no grapes to gather or tread, as follows:
the treaders shall tread out no wine in their presses; the way in those times and countries being for men to tread the grapes, and the wine out of them, with their feet, in vats or vessels, and not in presses with screws and weights, as now:
I have made their vintage shouting to cease; by suffering the enemy to come in among them, which had destroyed their vintage, and so prevented their shouting, and spoiled their song.
Gill: Isa 16:11 - Wherefore my bowels shall sound like a harp for Moab // and mine inward parts for Kirharesh Wherefore my bowels shall sound like a harp for Moab,.... Making a noise as the harp does, and a mournful one as that, when used at funerals; which it...
Wherefore my bowels shall sound like a harp for Moab,.... Making a noise as the harp does, and a mournful one as that, when used at funerals; which it makes when it is stricken or played on with the hand, as these were, through the afflictive and punitive hand of God; and which, when stricken, causes a quavering of the strings, to which the inward trembling of the bowels is compared, and is very expressive of the prophet's sympathy, or those he personates; for, when one string of the harp is touched, the rest sound. For these words, as Kimchi says, are spoken in the language of the Moabites; those that survived lamenting the desolate state of their country, which must be very great and affecting; and to show that it was so is the design of the prophet's expressing himself after this manner; for if it was painful to him, it must be much more so to them; so the Targum,
"wherefore the bowels of the Moabites shall sound as a harp;''
of the sounding of the bowels, see Isa 63:15,
and mine inward parts for Kirharesh: the same with Kirhareseth, Isa 16:7 which being a principal city, the destruction of it was greatly laid to heart. The Targum is,
"and their heart shall grieve for the men of the city of their strength;''
it being a strong city, in which they placed their confidence; but being destroyed, and the inhabitants of it, it was very affecting, to which agrees Jer 48:31.
Gill: Isa 16:12 - And it shall come to pass, when it is seen that Moab is weary on the high place // that he shall come to his sanctuary to pray // but he shall not prevail And it shall come to pass, when it is seen that Moab is weary on the high place,.... With weeping there, Isa 15:2 or with frequent sacrifices, and goi...
And it shall come to pass, when it is seen that Moab is weary on the high place,.... With weeping there, Isa 15:2 or with frequent sacrifices, and going from one high place to another, as Balak king of Moab did; and by comparing places together, it looks as if this was the way of the Moabites in their distress, to offer up a multitude of sacrifices in different places; now, when it should be seen by others, and appear to themselves, that they wearied themselves in vain, and all their cries and sacrifices were to no purpose, they should then be ashamed of them, leave off, and betake themselves to some other method; though Jarchi interprets it of their being weary of fighting on the high places of their towers, which when observed, they would take another course, and apply to devotion:
that he shall come to his sanctuary to pray; to the temple of Chemosh, and to pray to that idol to help him, 1Ki 11:7,
but he shall not prevail; his prayers shall be ineffectual; his suit will be fruitless, and without success; or "he cannot", that is, his idol cannot help him. So Kimchi interprets his sanctuary of the house of his God; and the Targum, of the house of his idolatry; yet since the house or temple of an idol is never called a sanctuary, it may be understood of God's sanctuary, the temple at Jerusalem; and the sense be, that when Moab shall see that his praying and sacrificing to idols are in vain, and he has tired himself with his superstition and idolatry, without having any redress, he shall think and express his desire of going up to the temple of Jerusalem, and of praying to the God of Israel; but he shall not be able to do it, because of the enemy; and could he get thither, he would not prevail with God, for the decree was gone forth, which could not be frustrated, as follows. Ben Melech interprets it of the palace of the king.
Gill: Isa 16:13 - This is the word that the Lord hath spoken concerning Moab // since that time This is the word that the Lord hath spoken concerning Moab,.... That is, this prophecy now delivered out is what comes from the Lord; it is the word ...
This is the word that the Lord hath spoken concerning Moab,.... That is, this prophecy now delivered out is what comes from the Lord; it is the word of the Lord, and not of man, and so shall certainly come to pass; when this word was spoken follows:
since that time; from eternity, as some, and so refer it to the decree of God within himself; or from the time that Moab was in being, or a nation, as others; or from the time that Balak hired Balaam to curse Israel, so Jarchi; or rather from the time that the Lord made known his mind and will, concerning this matter, to the prophet Isaiah: for it should be rendered, "this is that word which the Lord spake concerning Moab then" i; that is, at the time or year in which Ahaz died, Isa 14:28 and is observed, to distinguish it from what the prophet spoke, or was about to speak, now or from this time, concerning him, as in the next verse Isa 16:14.
Gill: Isa 16:14 - But now the Lord hath spoken // saying, within three years, as the year of an hireling // And the glory of Moab shall be contemned with all that great multitude // and the remnant shall be very small and feeble But now the Lord hath spoken,.... Something else. What follows is a distinct prophecy from the former, and has a date annexed to it, when it should be...
But now the Lord hath spoken,.... Something else. What follows is a distinct prophecy from the former, and has a date annexed to it, when it should be fulfilled: the former prophecy relates to the utter destruction of the Moabites by the Babylonians, in the times of Nebuchadnezzar; of which Jeremiah, Jer 48:1 prophesies, in much the same language as Isaiah; and so Jarchi observes, that the final destruction of Moab was by the hand of Nebuchadnezzar: but this was of a lesser nature, and to be accomplished in a short time, either by Shalmaneser, or by Sennacherib king of Assyria, or Esarhaddon his son:
saying, within three years, as the year of an hireling; that is, precisely and exactly three years, neither more nor fewer, neither sooner nor later; as whatever time is agreed upon by an hireling, as soon as ever it is out, which he often thinks of, and counts exactly, he demands his wages, and his freedom. Some think this prophecy bears date with the former, concerning the Philistines, which was the year King Ahaz died, Isa 14:28 and so had its accomplishment in the fourth year of Hezekiah, when Shalmaneser came up against Samaria k, and took Moab in his way, 2Ki 18:9 others, that it was given out in the fourth year of Hezekiah, when the Assyrian besieged Samaria, and after three years took it, and then returned and fell upon the Moabites; others place it in the eleventh year of Hezekiah, and suppose it to be fulfilled in his fourteenth by Sennacherib, about the same time he came up and took the fenced cities of Judah, and besieged Jerusalem, 2Ki 18:13 and with this agree the Jewish writers l, whose words are these,
"after those things, and the establishment thereof, Sennacherib king of Assyria came into Judah, 2Ch 32:1 and at the same time sent Tartan to Ashdod, Isa 20:1 who overran the Ammonites and Moabites, who helped him when he besieged Samaria three years, that it might be fulfilled what is said, Isa 16:14 at the same time the king of Assyria sent Rabshakeh from Lachish to Jerusalem.''
Upon which Kimchi observes, as an interpretation of the phrase, "as the years of an hireling",
"it is as if it was said, because they helped the king of Assyria three years against Samaria, it was as if they had been hired; therefore they fell by his hand, and the glory of Moab was light in the hand of the king of Assyria.''
But others make it to be three years after this time; but very likely it might be later still, about the eighteenth or nineteenth year of Hezekiah, as Gataker thinks, who, in his notes on this place, has collected all these senses, and made his observations on them; and so had its accomplishment in some expedition of Esarhaddon, who greatly weakened and impoverished the country of Moab, though he did not destroy it, and which was an earnest and pledge of the utter destruction of it before prophesied of. Noldius renders it, "after three years"; and so Grotius: it was in the first year of Hezekiah, as Noldius observes, that this was said; and in the fourth year of his reign, Shalmaneser came against Samaria, and in his way was the beginning of this destruction, and but a beginning of it, as he observes, yet a pledge of the consummation by Nebuchadnezzar, which was long after these three years of Isaiah.
And the glory of Moab shall be contemned with all that great multitude; of cities and towns, of the inhabitants of them, and of wealth and riches, things in which Moab gloried, and were reckoned weighty and heavy things; these were accounted light by the king of Assyria, who spoiled them, or at least greatly diminished them:
and the remnant shall be very small and feeble; or, "not mighty" or "strong"; those that were not cut off by the Assyrian army would be but few, and these weak and without strength, being dispossessed of their cities, and of their wealth; though, in process of time, between this, and the fulfilment of the former prophecy, and that of Jeremiah, they recovered themselves, and became very numerous and flourishing.