Teks -- Isaiah 16:4 (NET)

16:4 Please let the Moabite fugitives live among you. Hide them from the destroyer!” Certainly the one who applies pressure will cease, the destroyer will come to an end, those who trample will disappear from the earth.

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

Wesley: Isa 16:4 - Mine out

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.

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 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).

JFB: Isa 16:3-5 - bewray . . . wandereth

Betray not the fugitive to his pursuer.

JFB: Isa 16:4

Rather, "Let the outcasts of Moab dwell with thee" (Judah) [HORSLEY].

JFB: Isa 16:4 - for the extortioner, &c.

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 the land."

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 obvious construction of the Hebrew, as well as most agreeable to the context, and the design of the prophet. And it is confirmed by the Septuagint οἱ φυγαδες Μωαβ, and Syriac

The oppressors "The oppressor"- Perhaps the Israelites, who in the time of Ahab invaded Judah, defeated his army, slaying one hundred and twenty thousand men, and brought the kingdom to the brink of destruction. Judah, being now in a more prosperous condition, is represented as able to receive and to protect the fugitive Moabites. And with those former times of distress the security and flourishing state of the kingdom under the government of Hezekiah is contrasted.

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 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 כי , ( ki,) which we have rendered For, will signify Until; ²⁵⁵ and this clause will be read in immediate connection with the former part of the sentence. Let my banished dwell with thee, Moab; be thou a place of concealment from the face of the destroyer, until the extortioner shall have ceased. But as that might be thought to be a forced interpretation, I have chosen to abide by the natural meaning.

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 the wilderness (Rev 12:6)."

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

oppressors : Heb. treaders down, Isa 15:6, Isa 25:10; Zec 10:5; Mal 4:3; Luk 21:24; Rom 16:20; Rev 11:2

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

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, 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.

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)

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 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.