Teks -- Isaiah 16:1 (NET)

16:1 Send rams as tribute to the ruler of the land, from Sela in the desert to the hill of Daughter Zion.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

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, by sacrifice, for all your injuries done to him, and to his people.

Wesley: Isa 16:1 - Sela

An eminent city of Moab, seated upon a rock.

Wesley: Isa 16:1 - Unto the mount

Unto the temple upon mount Zion.

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 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-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).

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 preceding. The Septuagint and Syriac read אשלח eshlach , I will send, in the first person singular, future tense: the Vulgate and Talmud Babylon, read שלח shelach , send, singular imperative: some read שלחו shilchu , send ye forth, or shalechu , they send forth. The Syriac, for כר car , a lamb, reads בר bar , a son, which is confirmed by five MSS. of Kennicott and De Rossi. The two first verses describe the distress of Moab on the Assyrian invasion in which even the son of the prince of the country is represented as forced to flee for his life through the desert, that he may escape to Judea; and the young women are driven forth like young birds cast out of the nest, and endeavoring to wade through the fords of the river Arnon. Perhaps there is not so much difficulty in this verse as appears at first view. "Send the lamb to the ruler of the land,"may receive light from 2Ki 3:4, 2Ki 3:5 : "And Mesha, king of Moab, was a sheepmaster, and rendered unto the king of Israel one hundred thousand lambs with their wool, and one hundred thousand rams: but when Ahab was dead, the king of Moab rebelled against Israel."Now the prophet exhorts them to begin paying the tribute as formerly, that their punishment might be averted or mitigated.

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 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, (εἰρωνικῶς,) Send; as if he had said that there is no hope of pardon, that they will send in vain. When the wicked are warned, they indolently disregard all exhortation; when they are punished, they gaze around them with distressful looks, seeking assistance in every direction, and trying every method of relief, but unsuccessfully, for they gain no advantage. Isaiah, therefore, reproaches them for obstinacy and rebellion, and shows that there will be no time for repentance, when they meet with the destruction which they deserve.

To the ruler of the world The opinion of the Jews, that this denotes Hezekiah, is at variance with all reason; for ארץ ( eretz) does not here denote a particular country, but rather the whole world, of which he speaks in general terms. The appellation Ruler must therefore be viewed as referring to God himself. By a lamb, he means what was to be offered in sacrifice; for even the Gentiles acknowledged that they worshipped God when they offered sacrifices.

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.

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."

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

Tafsiran/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 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.

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 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 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)

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 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.