Եսայի / Isaiah - 16 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-5. Моав ищет помощи у иудейского царя. 6-12. Судьба Моава. 13-14. Определение времени погибели Моава.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter continues and concludes the burden of Moab. In it, I. The prophet gives good counsel to the Moabites, to reform what was amiss among them, and particularly to be kind to God's people, as the likeliest way to prevent the judgments before threatened, ver. 1-5. II. Fearing they would not take this counsel (they were so proud), he goes on to foretel the lamentable devastation of their country, and the confusion they should be brought to, and this within three years, ver. 6-14.
Adam Clarke: Commentary on the Bible - 1831
The distress of Moab pathetically described by the son of the prince, or ruler of the land, being forced to flee for his life through the desert, that he may escape to Judea; and the young women, like young birds scared from their nest, wade helpless through the fords of Arnon, the boundary of their country, to seek protection in some foreign land, Isa 16:1, Isa 16:2. The prophet addresses Sion, exhorting her to show mercy to her enemies in their distress, that her throne may be established in righteousness, Isa 16:3-5. Exceeding great pride of Moab, Isa 16:6. The terrible calamities about to fall upon Moab farther described by the languishing of the vine, the ceasing of the vintage, the sound of the prophet's bowels quivering like a harp, etc., Isa 16:7-13. Awful nearness of the full accomplishment of the prophecy, Isa 16:14.
Albert Barnes: Notes on the Bible - 1834
16:0: This chapter Isa 16:1-14 is a continuance of the former, and the scope of it is, to give advice to the Moabites, and to threaten them with punishment in case, as the prophet foresaw, they should neglect or refuse to follow it. The advice was Isa 16:1-5, to send the customary tribute to the king of Judah; to seek his protection, and to submit themselves to him. But the prophet foresaw that, through the pride of Moab Isa 16:6, they would refuse to recognize their subjection to Judah, and that, as a consequence, they would be doomed to severe punishment Isa 16:7-11, and to a certain overthrow within a specified time Isa 16:12-14. See the "Analysis" prefixed to Isa 15:1-9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 16:1, Moab is exhorted to yield obedience to the throne of David; Isa 16:6, Moab is threatened for her pride; Isa 16:9, The prophet bewails her; Isa 16:12, The judgment of Moab.
John Gill
INTRODUCTION TO ISAIAH 16
This chapter is a continuation of the prophecy against Moab; in which the prophet gives good advice, but in case of a haughty neglect of it, which he foresaw, threatens with ruin, and fixes a time for it. He advises the Moabites to pay their tribute to the king of Judah, or otherwise they should be turned out of their land, as a bird out of its nest, Is 16:1 to protect, and not betray the people of the Jews that should flee to them, because of the Assyrian army, Is 16:3 and for this end gives a great character of the king of Judah, and assures them of the stability of his kingdom, Is 16:5 but for their pride, wrath, and lying, they are threatened with destruction, and are represented as howling under it, Is 16:6 because of the spoil of their cities, vineyards, and fields, so that they have no harvest, nor vintage, nor gathering of summer fruits, or joy on these accounts, Is 16:8 for which even the prophet expresses a concern, Is 16:11 and after having observed the application of the Moabites to their gods without success, Is 16:12 the chapter is closed with an assurance of the certain ruin of Moab, and of the time when it should be, Is 16:13.
16:116:1: Միթէ ապառա՞ժ աւերա՛կ իցէ լեառն դստեր Սիոնի։
1 Մի՞թէ Սիոնի դստեր լեռը աւերակ ապառաժ է լինելու:
16 Ղրկեցէ՛ք գառը երկրին տիրողին, Վէմէն անապատին ճամբով Սիօնին աղջկան լեռը։
Միթէ ապառա՞ժ աւերակ իցէ լեառն դստեր Սիոնի:

16:1: Միթէ ապառա՞ժ աւերա՛կ իցէ լեառն դստեր Սիոնի։
1 Մի՞թէ Սիոնի դստեր լեռը աւերակ ապառաժ է լինելու:
16 Ղրկեցէ՛ք գառը երկրին տիրողին, Վէմէն անապատին ճամբով Սիօնին աղջկան լեռը։
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16:116:1 Посылайте агнцев владетелю земли из Селы в пустыне на гору дочери Сиона;
16:1 ἀποστελῶ αποστελλω send off / away ὡς ως.1 as; how ἑρπετὰ ερπετον reptile ἐπὶ επι in; on τὴν ο the γῆν γη earth; land μὴ μη not πέτρα πετρα.1 cliff; bedrock ἔρημός ερημος lonesome; wilderness ἐστιν ειμι be τὸ ο the ὄρος ορος mountain; mount Σιων σιων Siōn; Sion
16:1 שִׁלְחוּ־ šilḥû- שׁלח send כַ֥ר ḵˌar כַּר ram מֹשֵֽׁל־ mōšˈēl- משׁל rule אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth מִ mi מִן from סֶּ֣לַע ssˈelaʕ סֶלַע Sela מִדְבָּ֑רָה miḏbˈārā מִדְבָּר desert אֶל־ ʔel- אֶל to הַ֖ר hˌar הַר mountain בַּת־ baṯ- בַּת daughter צִיֹּֽון׃ ṣiyyˈôn צִיֹּון Zion
16:1. emitte agnum dominatorem terrae de Petra deserti ad montem filiae SionSend forth, O Lord, the lamb, the ruler of the earth, from Petra of the desert, to the mount of the daughter of Sion.
1. Send ye the lambs for the ruler of the land from Sela toward the wilderness, unto the mount of the daughter of Zion.
16:1. O Lord, send forth the Lamb, the Ruler of the earth, from the Rock of the desert to the mountain of the daughter of Zion.
16:1. Send ye the lamb to the ruler of the land from Sela to the wilderness, unto the mount of the daughter of Zion.
Send ye the lamb to the ruler of the land from Sela to the wilderness, unto the mount of the daughter of Zion:

16:1 Посылайте агнцев владетелю земли из Селы в пустыне на гору дочери Сиона;
16:1
ἀποστελῶ αποστελλω send off / away
ὡς ως.1 as; how
ἑρπετὰ ερπετον reptile
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
μὴ μη not
πέτρα πετρα.1 cliff; bedrock
ἔρημός ερημος lonesome; wilderness
ἐστιν ειμι be
τὸ ο the
ὄρος ορος mountain; mount
Σιων σιων Siōn; Sion
16:1
שִׁלְחוּ־ šilḥû- שׁלח send
כַ֥ר ḵˌar כַּר ram
מֹשֵֽׁל־ mōšˈēl- משׁל rule
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
מִ mi מִן from
סֶּ֣לַע ssˈelaʕ סֶלַע Sela
מִדְבָּ֑רָה miḏbˈārā מִדְבָּר desert
אֶל־ ʔel- אֶל to
הַ֖ר hˌar הַר mountain
בַּת־ baṯ- בַּת daughter
צִיֹּֽון׃ ṣiyyˈôn צִיֹּון Zion
16:1. emitte agnum dominatorem terrae de Petra deserti ad montem filiae Sion
Send forth, O Lord, the lamb, the ruler of the earth, from Petra of the desert, to the mount of the daughter of Sion.
16:1. O Lord, send forth the Lamb, the Ruler of the earth, from the Rock of the desert to the mountain of the daughter of Zion.
16:1. Send ye the lamb to the ruler of the land from Sela to the wilderness, unto the mount of the daughter of Zion.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-5: Моавитяне, в страхе пред нашествием врагов (ассирийцев), обратятся за помощью к иудейскому царю. Они будут униженно просить его дать приют им, так как они должны будут оставить на время свою страну.

Посылайте... Это дает свой совет моавитянам пророк. Моавитяне еще при царе Меше посылали ежегодно царю израильскому по 100: т. овец и по 100: т. неостриженных баранов (4: Цар 3:4). Теперь пророк советует эту дань посылать владетелю земли, т. е. сохранившему свою власть над своею землею царю иудейскому (по Condamin'у здесь идет речь о посылке дочери (bath, а не bar = агнец) князя моавитского на Сионе, где она может найти себе убежище от оскорблений со стороны победителей).

Села - главный город Едома, иначе называвшийся Петра (греческое слово, соответствующее евр. слово sela - скала). Но так как не этот город, а Цоар служил крайним пунктом, куда стремились моавитяне (Пс 41:7), то лучше слово Села понимать как имя существительное нарицательное в обычном его значении: камень, утес, скала (ср. Иер 48:28) и разуметь здесь горные равнины Моавитской страны, куда от врагов спасались моавитяне вместе со своими стадами.

Гора дочери Сиона, т. е. гора, где живет народонаселение Сиона или Иерусалима. Дочери Моава, т. е. города моавитские (Иер 48:4), где, конечно, за уходом на войну мужчин оставались почти одни женщины, почему пророк и упоминает только о дочерях, не называя сыновей Моава. Мысль пророка такая: население моавитских городов будет блуждать, как птица, гнездо которой разрушено.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Send ye the lamb to the ruler of the land from Sela to the wilderness, unto the mount of the daughter of Zion. 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. 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. 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. 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.
God has made it to appear that he delights not in the ruin of sinners by telling them what they may do to prevent the ruin; so he does here to Moab.
I. He advises them to be just to the house of David, and to pay the tribute they had formerly covenanted to pay to the kings of his line (v. 1): Send you the lamb to the ruler of the land. David made the Moabites tributaries to him, 2 Sam. viii. 2. They became his servants, and brought gifts. Afterwards they paid their tribute to the kings of Israel (2 Kings iii. 4), and paid it in lambs. Now the prophet requires them to pay it to Hezekiah. Let it be raised and levied from all parts of the country, from Selah, a frontier city of Moab on the one side, to the wilderness, a boundary of the kingdom on the other side: and let it be sent, where it should be sent, to the mount of the daughter of Zion, the city of David. Some take it as an advice to send a lamb for a sacrifice to God, the ruler of the earth (so it may be read), the Lord of the whole earth, ruler of all lands, the land of Moab as well as the land of Israel, "Send it to the temple built on Mount Zion." And some think it is in this sense spoken ironically, upbraiding the Moabites with their folly in delaying to repent and make their peace with God. "Now you would be glad to send a lamb to Mount Zion, to make the God of Israel your friend; but it is too late: the decree has gone forth, the consumption is determined, and the daughters of Moab shall be cast out as a wandering bird," v. 2. I rather take it as good advice seriously given, like that of Daniel to Nebuchadnezzar when he was reading him his doom, Dan. iv. 27. Break off thy sins by righteousness, if it may be a lengthening of thy tranquillity. And it is applicable to the great gospel duty of submission to Christ, as the ruler of the land, and our ruler: "Send him the lamb, the best you have, yourselves a living sacrifice. When you come to God, the great ruler, come in the name of the Lamb, the Lamb of God. For else it shall be" (so we may read it) "that, as a wandering bird cast out of the nest, so shall the daughters of Moab be. If you will not pay your quit-rent, your just tribute to the king of Judah, you shall be turned out of your houses: The daughters of Moab (the country villages, or the women of your country) shall flutter about the fords of Arnon, attempting that way to make their escape to some other land, like a wandering bird thrown out of the nest half-fledged." Those that will not submit to Christ, nor be gathered under the shadow of his wings, shall be as a bird that wanders from her nest, that shall either be snatched up by the next bird of prey or shall wander endlessly in continual frights. Those that will not yield to the fear of God shall be made to yield to the fear of every thing else.
II. He advises them to be kind to the seed of Israel (v. 3): "Take counsel, call a convention, and consult among yourselves what is fit to be done in the present critical juncture; and you will find it your best way to execute judgment, to reverse all the unrighteous decrees you have made, by which you have put hardships upon the people of God, and, in token of your repentance for them, study now how to oblige them, and this shall be accepted of God more than all burnt-offering and sacrifice."
1. The prophet foresaw some storm coming upon the people of God, perhaps the good people of the ten tribes, or of the two and a half on the other side Jordan, whose country joined to that of Moab, and who, by the merciful providence of God, escaped the fury of the Assyrian army, had their lives given them for a prey, and were reserved for better times, but were put to the utmost extremity to shift for their own safety. The danger and trouble they were in were like the scorching heat at noon; the face of the spoiler was very fierce upon them and the oppressor and extortioner were ready to swallow them up after stripping them of what they had.
2. He bespeaks a shelter for them in the land of Moab, when their own land was made too hot for them. This judgment they must execute; thus wisely must they do for themselves, and thus kindly must they deal with the people of God. If they would themselves continue in their habitations, let them now open their doors to the distressed dispersed members of God's church, and be to them like a cool shade to those that bear the burden and heat of the day. Let them not discover those that absconded among them, nor deliver them up to the pursuers that made search for them: "Betray not him that wandereth, nor deliver him up" (as the Edomites did, Obad. 13, 14), "but hide the outcasts." This was that good work by which Rahab's faith was justified, and proved to be sincere, Heb. xi. 31. "Nay, do not only hide them for a time, but, if there be occasion, let them be naturalized: Let my outcasts dwell with thee, Moab (v. 4); find a lodging for them and be thou a covert to them. Let them be taken under the protection of the government, though they are but poor, and likely to be a charge to thee." Note, (1.) It is often the lot even of those who are Israelites indeed to be outcasts, driven out of house and harbour by persecution or war, Heb. xi. 37. (2.) God owns them when men reject and disown them. They are outcasts, but they are my outcasts. The Lord knows those that are his wherever he finds them, even where no one else knows them. (3.) God will find a rest and shelter for his outcasts; for, though they are persecuted, they are not forsaken. He will himself be their dwelling-place if they have no other, and in him they shall be at home. (4.) God can, when he pleases, raise up friends for his people even among Moabites, when they can find none in all the land of Israel that can and dare shelter them. The earth often helps the woman, Rev. xii. 16. (5.) Those that expect to find favour when they are in trouble themselves must show favour to those that are in trouble; and what service is done to God's outcasts shall no doubt be recompensed one way or other.
3. He assures them of the mercy God had in store for his people. (1.) That they should not long need their kindness, or be troublesome to them: For the extortioner is almost at an end already, and the spoiler ceases. God's people shall not be long outcasts; they shall have tribulation ten days (Rev. ii. 10), and that is all. The spoiler would never cease spoiling if he might have his will; but God has him in a chain. Hitherto he shall go, but no further. (2.) That they should, ere long, be in a capacity to return their kindness (v. 5): "Though the throne of the ten tribes be sunk and overturned, yet the throne of David shall be established in mercy, by the mercy they receive from God and the mercy they show to others; and by the same methods may your throne be established if you please." It would engage great men to be kind to the people of God if they would but observe, as they easily might, how often such conduct brings the blessing of God upon kingdoms and families. "Make Hezekiah your friend, for you will find it your interest to do so upon the account both of the grace of God in him and the presence of God with him. He shall sit upon the throne in truth, and then he does indeed sit in honour and sit firmly. Then he shall sit judging, and will then be a protector to those that have been a shelter to the people of God." And see in him the character of a good magistrate. [1.] He shall seek judgment; that is, he shall seek occasions of doing right to those that are wronged, and shall punish the injurious even before they are complained of: or he shall diligently search into every cause brought before him, that he may find where the right lies. [2.] He shall hasten righteousness, and not delay to do justice, nor keep those long waiting that make application to him for the redress of their grievances. Though he seeks judgment, and deliberates upon it, yet he does not, under pretence of deliberation, stay the progress of the streams of justice. Let the Moabites take example by this, and then assure themselves that their state shall be established.
Adam Clarke: Commentary on the Bible - 1831
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 Kg2 3:4, Kg2 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.
Albert Barnes: Notes on the Bible - 1834
16:1: Send ye the lamb - Lowth renders this, 'I will send forth the son from the ruler of the land;' meaning, as he supposes, that under the Assyrian invasion, even the young prince of Moab would be obliged to flee for his life through the desert, that he might escape to Judea; and "that" thus God says that "he" would send him. The only authority for this, however, is, that the Septuagint reads the word 'send' in the future tense (ἀποστελῶ apostelō) instead of the imperative; and that the Syraic reads בר bar instead of כר kar, "a lamb." But assuredly this is too slight an authority for making an alteration in the Hebrew text. This is one of the many instances in which Lowth has ventured to suggest a change in the text of Isaiah without sufficient authority. The Septuagint reads this: 'I will send reptiles (ἐρπετὰ herpeta) upon the land. Is not the mountain of the daughter of Zion a desolate rock?' The Chaldee renders it, 'Bear ye tribute to the Messiah, the anointed of Israel, who is powerful over you who were in the desert, to Mount Zion.' And this, understanding by the Messiah the anointed king of Israel, is probably the true rendering.
The word 'lamb' (כר kar) denotes, properly, a pasture lamb, a fat lamb, and is usually applied to the lamb which was slain in sacrifice. Here it probably means a lamb, or "lambs" collectively, as a tribute, or acknowledgment of subjection to Judah. Lambs were used in the daily sacrifice in the temple, and in the other sacrifices of the Jews. Large numbers of them would, therefore, be needed, and it is not improbable that the "tribute" of the nations subject to them was often required to be paid in animals for burnt-offering. Perhaps there might have been this additional reason for that - that the sending of such animals would be a sort of incidental acknowledgment of the truth of the Jewish religion, and an offering to the God of the Hebrews. At all events, the word here seems to be one that designates "tribute;" and the counsel of the prophet is, that they should send their "tribute" to the Jews.
To the ruler of the land - To the king of Judah. This is proved by the addition at the close of the verse, 'unto the mount of the daughter o Zion.' It is evident from Sa2 8:2, that David subdued the Moabites, and laid them under tribute, so that the 'Moabites became David's servants, and brought gifts.' That "lambs" were the specific kind of tribute which the Moabites were to render to the Jews as a token of their subjection, is clearly proved in Kg2 3:4 : 'And Mesha, king of Moab, was a sheep-master, and rendered unto the king of Israel an hundred thousand rams, with the wool.' This was in the time of Ahab. But the Moabites after his death Rev_olted from them, and rebelled Kg2 4:5. It is probable that as this tribute was laid by "David" before the separation of the kingdoms of Judah and Israel, and as the kings of Judah claimed to be the true successors of David and Solomon, they demanded that the tribute should be rendered to "them," and not to the kings of Israel, and this is the claim which Isaiah enforces in the passage before us. The command of the prophet is to regain the lost favor of Israel by the payment of the tribute that was due. The territory of Moab was in early times, and is still, rich in flocks of sheep. Seetzen made his journey with some inhabitants of Hebron and Jerusalem who had purchased sheep in that region. Lambs and sheep were often demanded in tribute. The Persians received fifty thousand sheep as a tribute annually from the Cappadocians, and one hundred thousand from the Medes (Strabo, ii. 362).
From Sela in the wilderness - The word 'Sela' (סלע sela') means "a rock;" and by it here there can be no doubt that there is intended the city of that name which was the capital of "Arabia Petrea." The city was situated within the bounds of Arabia or Idumea, but was probably at this time in the possession of the Moabites. It was, therefore, the remotest part of their territory, and the sense may be, 'Send tribute even from the remotest pat of your land;' or it may be, that the region around that city was particularly favorable to pasturage, and for keeping flocks. To this place they had fled with their flocks on the invasion from the north (see the note at Isa 15:7). Vitringa says that that desert around Petra was regarded as a vast common, on which the Moabites and Arabians promiscuously fed their flocks. The situation of the city of Sela, or (πέτρα petra) Petra, meaning the same as Sela, a rock, was for a long time unknown, but it has lately been discovered.
It lies about a journey of a day and a ball southeast of the southern extremity of the Dead Sea. It derived its name from the fact that it was situated in a vast hollow in a rocky mountain, and consisted almost entirely of dwellings hewn out of the rock. It was the capital of the Edomites Kg2 19:7; but might have been at this time in the possession of the Moabites. Strabo describes it as the capital of the Nabatheans, and as situated in a vale well watered, but encompassed by insurmountable rocks (xvi. 4), at a distance of three or four days' journey from Jericho. Diodorus (19, 55) mentions it as a place of trade, with caves for dwellings, and strongly fortified by nature. Pliny, in the first century, says, 'The Nabatheans inhabit the city called Petra, in a valley less than two (Roman) miles in amplitude, surrounded by inaccessible mountains, with a stream flowing through it' ("Nat. Hist." vi. 28).
Adrian, the successor of Trajan, granted important privileges to that city, which led the inhabitants to give his name to it upon coins. Several of these are still extant. In the fourth century, Petra is several times mentioned by Eusebius and Jerome, and in the fifth and sixth centuries appears as the metropolitan see of the Third Palestine (see the article "Petra" in Reland's "Palestine"). From that time, Petra disappeared from the pages of history, and the metropolitan see was transferred to Rabbah. In what way Petra was destroyed is unknown. Whether it was by the Mahometan conquerors, or whether by the incursions of the hordes of the desert, it is impossible now to ascertain. All Arabian writers of that period are silent as to Petra. The name became changed to that which it bears at present - Wady Musa, and it was not until the travels of Seetzen, in 1807, that it attracted the attention of the world. During his excursion from Hebron to the hill Madurah, his Arab guide described the place, exclaiming, 'Ah! how I weep when I behold the ruins of Wady Musa.' Seetzen did not visit it, but Burckhardt passed a short time there, and described it. Since his time it has been repeatedly visited (see Robinson's "Bib. Researches," vol. ii. pp. 573-580).
This city was formerly celebrated as a place of great commercial importance, from its central position and its being so securely defended. Dr. Vincent (in his "Commerce of the Ancients," vol. xi. p. 263, quoted in Laborde's "Journey to Arabia Petrea," p. 17) describes Petra as the capital of Edom or Sin, the Idumea or Arabia Petrea of the Greeks, the Nabatea considered both by geographers, historians, and poets, as the source of all the precious commodities of the East. The caravans in all ages, from Minea in the interior of Arabia, and from Gerka on the gulf of Persia, from Hadramont on the ocean, and some even from Sabea in Yemen, appear to have pointed to Petra as a common center; and from Petra the trade seems to have branched out into every direction - to Egypt, Palestine, and Syria, through Arsinoe, Gaza, Tyre, Jerusalem, Damascus, and a variety of intermediate roads that all terminated on the Mediterranean. Strabo relates, that the merchandise of India and Arabia was transported on camels from Leuke Kome to Petra, and thence, to Rhinocolura and other places (xvi. 4, 18, 23, 24).
Under the Romans the trade was still more prosperous. The country was rendered more accessible, and the passage of merchants facilitated by military ways, and by the establishment of military posts to keep in check the predatory hordes of the neighboring deserts. One great road, of which traces still remain, went from Petra to Damascus; another went off from this road west of the Dead Sea to Jerusalem, Askelon, and other parts of the Mediterranean (Laborde, p. 213; Burckhardt, 374, 419). At a period subsequent to the Christian era there always reigned at Petra, according to Strabo, a king of the royal lineage, with whom a prince was associated in the government (Strabo, p. 779). The very situation of this city, once so celebrated, as has been remarked above, was long unknown. Burckhardt, under the assumed name of Sheikh Ibrahim, in the year 1811, made an attempt to reach Petra under the pretext that he had made a vow to sacrifice a goat in honor of Aaron on the summit of Mount Hor near to Petra. He was permitted to enter the city, and to remain there a short time, and to "look" upon the wonders of that remarkable place, but was permitted to make no notes or drawings on the spot.
His object was supposed to be to obtain treasures, which the Arabs believe to have been deposited there in great abundance, as all who visit the ruins of ancient cities and towns in that region are regarded as having come there solely for that purpose. If assured that they have no such design, and if the Arabs are reminded that they have no means to remove them, it is replied 'that, although they may not remove them in their presence, yet when they return to their own land, they will have the power of "commanding" the treasures to be conveyed to them, and it will be done by magic.' (Burckhardt's "Travels in Syria," pp. 428, 429.)
Burckhardt's description of this city, as it is brief, may be here given "verbatim:" 'Two long days' journey northeast from Akaba (a town at the extremity of the Elanitic branch of the Red Sea, near the site of the ancient Ezion-geber), is a brook called Wady Musa, and a valley of the same name. This place is very remarkable for its antiquities, and the remains of an ancient city, which I take to be Petra, the capital of Arabia Petrea, a place which, so far as I know, no European traveler has ever explored. In the red sandstone of which the vale consists, there are found more than two hundred and fifty sepulchres, which are entirely hewn out of the rock, generally with architectural ornaments in the Grecian style. There is found there a mausoleum in the form of a temple (obviously the same which Legh and Laborde call the temple of victory) on a colossal scale, which is likewise hewn out of the rock, with all its apartments, portico, peristylum, etc. It is an extremely fine monument of Grecian architecture, and in a fine state of preservation. In the same place there are yet other mausoleums with obelisks, apparently in the Egyptian style; a whole amphitheater hewn out of the solid rock, and the remains of a palace and many temples.'
Mr. Bankes, in company of Mr. Legh, and Captains Irby and Mangles, have the merit of being the first persons who, as Europeans, succeeded to any extent in making researches in Petra. Captains Irby and Mangles spent two days among its temples, tombs, and ruins, and have furnished a description of what they saw. But the most full and satisfactory investigation which has been made of these ruins, was made by M. de Laborde, who visited the city in 1829, and was permitted to remain there eight days, and to examine it at leisure. An account of his journey, with splendid plates, was published in Paris in 1830, and a translation in London 1836. To this interesting account the reader must be referred. It can only be remarked here, that Petra, or Sela, was a city entirely encompassed with lofty rocks, except in a single place, where was a deep ravine between the rocks which constituted the principal entrance.
On the east and west it was enclosed with lofty rocks, of from three to five hundred feet in height; on the north and south the ascent was gradual from the city to the adjacent hills. The ordinary entrance was through a deep ravine, which has been, until lately, supposed to have been the only way of access to the city. This ravine approaches it from the east, and is about a mile in length. In the narrowest part it is twelve feet in width, and the rocks are on each side about three hundred feet in height. On the northern side, there are tombs excavated in the rocks nearly the entire distance. The stream which watered Petra runs along in the bottom of the ravine, going through the city, and descending through a ravine to the west (see Robinson's "Bib. Researches," vol. ii. 514, 538.) The city is wholly uninhabited, except when the wandering Arab makes use of an excavated tomb or palace in which to pass the night, or a caravan pauses there.
The rock which encompasses it is a soft freestone. The tombs, with which almost the entire city was encompassed, are cut in the solid rock, and are adorned in the various modes of Grecian and Egyptian architecture. The surface of the solid rock was first made smooth, and then a plan of the tomb or temple was drawn on the smoothed surface, and the workmen began at the top and cut the various pillars, entablatures, and capitals. The tomb was then excavated from the rock, and was usually entered by a single door. Burckhardt counted two hundred and fifty of these tombs, and Laborde has described minutely a large number of them. For a description of these splendid monuments, the reader must be referred to the work of Laborde, pp. 152-193. Lend. Ed.
That this is the Sela referred to here there can be no doubt; and the discovery of this place is only one of the instances out of many, in which the researches of oriental travelers contribute to throw light on the geography of the Scriptures, or otherwise illustrate them. For a description of this city, see Stephen's "Incidents of Travel in Egypt, Arabia Petrea, and the Holy land," vol. ii. ch. iv. p. 65ff; the work of Laborde referred to above; and Robinson's "Bib. Researches," vol. ii. pp. 573-580, 653-659.
To the mount of the daughter of Zion - To Mount Zion; that is, to Jerusalem (note, Isa 1:8). The meaning of this verse, therefore, is, 'Pay the accustomed tribute to the Jews. Continue to seek their protection, and acknowledge your subjection to them, and you shall be safe. They will yield you protection, and these threatened judgments will not come upon you. But refuse, or withhold this, and you will be overthrown.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:1: the lamb: Sa2 8:2; Kg2 3:4; Ezr 7:17
from: Kg2 14:7
Sela: or, Petra, Heb. a rock
the mount: Isa 10:32; Mic 4:8
Carl Friedrich Keil and Franz Delitzsch
16:1
But just because this lion is Judah and its government, the summons goes forth to the Moabites, who have fled to Edom, and even to Sela, i.e., Petra (Wady Musa), near Mount Hor in Arabia Petraea, to which it gave its name, to turn for protection to Jerusalem. "Send a land-ruler's tribute of lambs from Sela desert-wards to the mountain of the daughter of Zion." This v. is like a long-drawn trumpet-blast. The prophecy against Moab takes the same turn here as in Is 14:32; Is 18:7; Is 19:16., Is 23:18. The judgment first of all produces slavish fear; and this is afterwards refined into loving attachment. Submission to the house of David is Moab's only deliverance. This is what the prophet, weeping with those that weep, calls out to them in such long-drawn, vehement, and urgent tones, even into the farthest hiding-place in which they have concealed themselves, viz., the rocky city of the Edomites. The tribute of lambs which was due to the ruling prince is called briefly car mōshēl-'eretz. This tribute, which the holders of the pasture-land so rich in flocks have hitherto sent to Samaria (4Kings 3:4), they are now to send to Jerusalem, the "mountain of the daughter of Zion" (as in Is 10:32, compared with Is 18:7), the way to which lay through "the desert," i.e., first of all in a diagonal direction through the Arabah, which stretched downwards to Aelath.
Geneva 1599
16:1 Send (a) ye the lamb to the ruler of the land from Sela to the wilderness, to the mount of the daughter of Zion.
(a) That is, offer a sacrifice, by which he derides their long delay, who would not repent when the Lord called them, showing them that it is now too late seeing the vengeance of God is on them.
John Gill
16:1 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, 2Kings 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, 4Kings 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, 4Kings 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.
(t) "mittite agnum, dominator terrae", Montanus; so Luther; which is approved by Reinbeck de Accent. Heb. p. 395. (u) "Mittite agnum dominatoris terrae", Pagninus, Vatablus, Junius & Tremellius, Piscator. (w) T. Bab. Sanhedrin, fol. 96. 2. & Gloss. in ib. (x) Joseph. Antiqu. l. 4. c. 4. sect. 7. Ptolem. Geogr. l. 5. c. 17. Plin. Nat. Hist. l. 6. c. 28. (y) Geograph. l. 16. p. 536. Ed. Casaub.
John Wesley
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. Sela - An eminent city of Moab, seated upon a rock. Unto the mount - Unto the temple upon mount Zion.
Robert Jamieson, A. R. Fausset and David Brown
16:1 CONTINUATION OF THE PROPHECY AS TO MOAB. (Is 16:1-14)
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 (4Kings 3:4-5). David probably imposed this tribute before the severance of Judah and Israel (2Kings 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 (Ps 2:10-12; Rom 12:1).
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-PetrÃ&brvbr;a; 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 (Is 15:7).
ruler of the land--namely, of Idumea, that is, the king of Judah; Amaziah had become master of Idumea and Sela (4Kings 14:7).
16:216:2: Եւ եղիցի իբրեւ հաւու թռուցելոյ ձա՛գ մնացեալ դուստր Մովաբացւոց[9758]։ [9758] Այլք. Եւ եղիցիս իբրեւ հաւու։
2 Մովաբացիների դո՛ւստր, դու պիտի լինես ինչպէս թռած թռչնի անտէր մնացած ձագը:
2 Մովաբին աղջիկները Առնոնին անցքերուն քով՝ Բոյնէն վռնտուած թափառական թռչունի պէս պիտի ըլլան։
Եւ եղիցիս իբրեւ հաւու թռուցելոյ ձագ մնացեալ, դուստր Մովաբացւոց:

16:2: Եւ եղիցի իբրեւ հաւու թռուցելոյ ձա՛գ մնացեալ դուստր Մովաբացւոց[9758]։
[9758] Այլք. Եւ եղիցիս իբրեւ հաւու։
2 Մովաբացիների դո՛ւստր, դու պիտի լինես ինչպէս թռած թռչնի անտէր մնացած ձագը:
2 Մովաբին աղջիկները Առնոնին անցքերուն քով՝ Բոյնէն վռնտուած թափառական թռչունի պէս պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
16:216:2 ибо блуждающей птице, выброшенной из гнезда, будут подобны дочери Моава у бродов Арнонских.
16:2 ἔσῃ ειμι be γὰρ γαρ for ὡς ως.1 as; how πετεινοῦ πετεινος bird ἀνιπταμένου ανιπταμαι chick ἀφῃρημένος αφαιρεω take away θύγατερ θυγατηρ daughter Μωαβ μωαβ afterward δέ δε though; while Αρνων αρνων Arnōn; Arnon
16:2 וְ wᵊ וְ and הָיָ֥ה hāyˌā היה be כְ ḵᵊ כְּ as עֹוף־ ʕôf- עֹוף birds נֹודֵ֖ד nôḏˌēḏ נדד flee קֵ֣ן qˈēn קֵן nest מְשֻׁלָּ֑ח mᵊšullˈāḥ שׁלח send תִּֽהְיֶ֨ינָה֙ tˈihyˈeʸnā היה be בְּנֹ֣ות bᵊnˈôṯ בַּת daughter מֹואָ֔ב môʔˈāv מֹואָב Moab מַעְבָּרֹ֖ת maʕbārˌōṯ מַעְבָּרָה ford לְ lᵊ לְ to אַרְנֹֽון׃ ʔarnˈôn אַרְנֹון Arnon
16:2. et erit sicut avis fugiens et pulli de nido avolantes sic erunt filiae Moab in transcensu ArnonAnd it shall come to pass, that as a bird fleeing away, and as young ones flying out of the nest, so shall the daughters of Moab be in the passage of Arnon.
2. For it shall be that, as wandering birds, as a scattered nest, so shall the daughters of Moab be at the fords of Arnon.
16:2. And this shall be: like a bird fleeing away, and like fledglings flying from the nest, so will the daughters of Moab be at the passage of Arnon.
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, [that], as a wandering bird cast out of the nest, [so] the daughters of Moab shall be at the fords of Arnon:

16:2 ибо блуждающей птице, выброшенной из гнезда, будут подобны дочери Моава у бродов Арнонских.
16:2
ἔσῃ ειμι be
γὰρ γαρ for
ὡς ως.1 as; how
πετεινοῦ πετεινος bird
ἀνιπταμένου ανιπταμαι chick
ἀφῃρημένος αφαιρεω take away
θύγατερ θυγατηρ daughter
Μωαβ μωαβ afterward
δέ δε though; while
Αρνων αρνων Arnōn; Arnon
16:2
וְ wᵊ וְ and
הָיָ֥ה hāyˌā היה be
כְ ḵᵊ כְּ as
עֹוף־ ʕôf- עֹוף birds
נֹודֵ֖ד nôḏˌēḏ נדד flee
קֵ֣ן qˈēn קֵן nest
מְשֻׁלָּ֑ח mᵊšullˈāḥ שׁלח send
תִּֽהְיֶ֨ינָה֙ tˈihyˈeʸnā היה be
בְּנֹ֣ות bᵊnˈôṯ בַּת daughter
מֹואָ֔ב môʔˈāv מֹואָב Moab
מַעְבָּרֹ֖ת maʕbārˌōṯ מַעְבָּרָה ford
לְ lᵊ לְ to
אַרְנֹֽון׃ ʔarnˈôn אַרְנֹון Arnon
16:2. et erit sicut avis fugiens et pulli de nido avolantes sic erunt filiae Moab in transcensu Arnon
And it shall come to pass, that as a bird fleeing away, and as young ones flying out of the nest, so shall the daughters of Moab be in the passage of Arnon.
16:2. And this shall be: like a bird fleeing away, and like fledglings flying from the nest, so will the daughters of Moab be at the passage of Arnon.
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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
16:2: For it shall be - It shall happen in the time of the calamity that shall come upon Moab.
As a wandering bird - (See Isa 10:14.) The same idea is presented in Pro 27:8 :
As a bird that wanders from her nest,
So is a man that wandereth from his place.
The idea here is that of a bird driven away from her nest, where the nest is destroyed, and the young fly about without any home or place of rest. So would Moab be when the inhabitants were driven from their dwellings. The reason why this is introduced seems to be, to enforce what the prophet had said in the pRev_ious verse - the duty of paying the usual tribute to the Jews, and seeking their protection. The time is coming, says the prophet, when the Moabites shall be driven from their homes, and when they will need that protection which they can obtain by paying the usual tribute to the Jews.
The daughters of Moab - The females shall be driven from their homes, and shall wander about, and endeavor to flee from the invasion which has come upon the land. By the apprehension, therefore, that their wives and daughters would be exposed to this danger, the prophet calls upon the Moabites to secure the protection of the king of Judah.
At the fords of Arnon - Arnon was the northern boundary of the land of Moab. They would endeavor to cross that river, and thus flee from the land, and escape the desolations that were coming upon it. The river Arnon, now called Mujeb, flows in a deep, frightfully wild, and rocky vale of the same name Num 21:15; Deu 2:24; Deu 3:9, in a narrow bed, and forms at this time the boundary between the provinces of Belka and Karrak (Seetzen). Bridges were not common in the times here referred to; and, indeed, permanent bridges among the ancients were things almost unknown. Hence, they selected the places where the streams were most shallow and gentle, as the usual places of crossing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:2: 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
Carl Friedrich Keil and Franz Delitzsch
16:2
The advice does not remain without effect, but they embrace it eagerly."And the daughters of Moab will be like birds fluttering about, a scared nest, at the fords of the Arnon." "The daughters of Moab," like "the daughters of Judah," for example, in Ps 48:12, are the inhabitants of the cities and villages of the land of Moab. They were already like birds soaring about (Prov 27:8), because of their flight from their own land; but here, as we may see from the expression תהיינה ... והיה, the simile is intended to depict the condition into which they would be thrown by the prophet's advice. The figure (cf., Is 10:14) as well as the expression (cf., Is 17:2) is thoroughly Isaiah's. It is a state of anxious and timid indecision, resembling the fluttering to and fro of birds, that have been driven away from their nest, and wheel anxiously round and round, without daring to return to their old home. In this way the daughters of Moab, coming out of their hiding-places, whether nearer or more remote, show themselves at the fords of the Arnon, that is to say, on the very soil of their old home, which was situated between the Arnon and Wady el-Ahsa, and which was now devastated by the hand of a foe. לארנון מעברות we should regard as in apposition to benoth Moab (the daughters of Moab), if ma‛bâroth signifies the coast-lands (like ‛ebrē in Is 7:20), and not, as it invariably does, the fords. It is locative in its meaning, and is so accentuated.
Geneva 1599
16:2 For it shall be, [that], as a (b) wandering bird cast out of the nest, [so] the daughters of Moab shall be at the fords of Arnon.
(b) There is no remedy but that you must flee.
John Gill
16:2 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 Prov 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.
(z) "alioqui", Junius & Tremellius, Piscator.
John Wesley
16:2 Cast out - Which knows not whither to go. 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.
Robert Jamieson, A. R. Fausset and David Brown
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 nest in which they were hatched [HORSLEY]. Compare Is 10:14; Deut 32:11.
daughters of Moab--that is, the inhabitants of Moab. So 4Kings 19:21; Ps 48:11; Jer 46:11; Lam 4:22 [MAURER].
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 on Arnon," answering to the parallel clause of the same sense, "daughters of Moab."
16:316:3: Բայց ապա եւ դո՛ւ Առնովն աւելի՛ ինչ խորհեաց առնել յա՛րկս սգոյն նոցա. հանապա՛զ ՚ի միջօրէի իբրեւ ընդ խաւա՛ր փախիցեն։
3 Սակայն դու էլ, Առնո՛ն, փոքր-ինչ երկա՛ր մտածիր՝ նրանց համար սգոյ տներ կառուցելու, որոնք, կարծես խաւարի մէջ, միջօրէի ժամին հանապազ փախչում են:
3 «Խորհո՛ւրդ տուր, դատաստա՛ն ըրէ։Քու հովանիդ կէսօրուան ատեն գիշերի պէս դի՛ր, Աքսորուածները պահէ՛ ու փախստականները մի՛ յանձներ։
Բայց ապա եւ դու, Առնովն, աւելի ինչ խորհեաց առնել յարկս սգոյն նոցա. հանապազ ի միջօրէի իբրեւ ընդ խաւար փախիցեն:

16:3: Բայց ապա եւ դո՛ւ Առնովն աւելի՛ ինչ խորհեաց առնել յա՛րկս սգոյն նոցա. հանապա՛զ ՚ի միջօրէի իբրեւ ընդ խաւա՛ր փախիցեն։
3 Սակայն դու էլ, Առնո՛ն, փոքր-ինչ երկա՛ր մտածիր՝ նրանց համար սգոյ տներ կառուցելու, որոնք, կարծես խաւարի մէջ, միջօրէի ժամին հանապազ փախչում են:
3 «Խորհո՛ւրդ տուր, դատաստա՛ն ըրէ։Քու հովանիդ կէսօրուան ատեն գիշերի պէս դի՛ր, Աքսորուածները պահէ՛ ու փախստականները մի՛ յանձներ։
zohrab-1805▾ eastern-1994▾ western am▾
16:316:3
16:3 πλείονα πλειων more; majority βουλεύου βουλευω intend; deliberate ποιεῖτε ποιεω do; make σκέπην σκεπης sadness αὐτῇ αυτος he; him διὰ δια through; because of παντός πας all; every ἐν εν in μεσημβρινῇ μεσημβρινος darkness φεύγουσιν φευγω flee ἐξέστησαν εξιστημι astonish; beside yourself μὴ μη not ἀπαχθῇς απαγω lead off; lead away
16:3 הָבִ֤יאִיהביאו *hāvˈîʔî בוא come עֵצָה֙ ʕēṣˌā עֵצָה counsel עֲשׂ֣וּ ʕᵃśˈû עשׂה make פְלִילָ֔ה fᵊlîlˈā פְּלִילָה decision שִׁ֧יתִי šˈîṯî שׁית put כַ ḵa כְּ as † הַ the לַּ֛יִל llˈayil לַיִל night צִלֵּ֖ךְ ṣillˌēḵ צֵל shadow בְּ bᵊ בְּ in תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst צָהֳרָ֑יִם ṣohᵒrˈāyim צָהֳרַיִם noon סַתְּרִי֙ sattᵊrˌî סתר hide נִדָּחִ֔ים niddāḥˈîm נדח wield נֹדֵ֖ד nōḏˌēḏ נדד flee אַל־ ʔal- אַל not תְּגַלִּֽי׃ tᵊḡallˈî גלה uncover
16:3. ini consilium coge concilium pone quasi noctem umbram tuam in meridie absconde fugientes et vagos ne prodasTake counsel, gather a council: make thy shadow as the night in the midday: hide them that flee, and betray not them that wander about.
3. Give counsel, execute judgment; make thy shadow as the night in the midst of the noonday: hide the outcasts; bewray not the wanderer.
16:3. Form a plan. Call a council. Let your shadow be as if it were night, even at midday. Conceal the fugitives, and do not betray the wanderers.
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; make thy shadow as the night in the midst of the noonday; hide the outcasts; bewray not him that wandereth:

16:3 <<Составь совет, постанови решение; осени нас среди полудня, как ночью, тенью твоею, укрой изгнанных, не выдай скитающихся.
16:3
πλείονα πλειων more; majority
βουλεύου βουλευω intend; deliberate
ποιεῖτε ποιεω do; make
σκέπην σκεπης sadness
αὐτῇ αυτος he; him
διὰ δια through; because of
παντός πας all; every
ἐν εν in
μεσημβρινῇ μεσημβρινος darkness
φεύγουσιν φευγω flee
ἐξέστησαν εξιστημι astonish; beside yourself
μὴ μη not
ἀπαχθῇς απαγω lead off; lead away
16:3
הָבִ֤יאִיהביאו
*hāvˈîʔî בוא come
עֵצָה֙ ʕēṣˌā עֵצָה counsel
עֲשׂ֣וּ ʕᵃśˈû עשׂה make
פְלִילָ֔ה fᵊlîlˈā פְּלִילָה decision
שִׁ֧יתִי šˈîṯî שׁית put
כַ ḵa כְּ as
הַ the
לַּ֛יִל llˈayil לַיִל night
צִלֵּ֖ךְ ṣillˌēḵ צֵל shadow
בְּ bᵊ בְּ in
תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst
צָהֳרָ֑יִם ṣohᵒrˈāyim צָהֳרַיִם noon
סַתְּרִי֙ sattᵊrˌî סתר hide
נִדָּחִ֔ים niddāḥˈîm נדח wield
נֹדֵ֖ד nōḏˌēḏ נדד flee
אַל־ ʔal- אַל not
תְּגַלִּֽי׃ tᵊḡallˈî גלה uncover
16:3. ini consilium coge concilium pone quasi noctem umbram tuam in meridie absconde fugientes et vagos ne prodas
Take counsel, gather a council: make thy shadow as the night in the midday: hide them that flee, and betray not them that wander about.
16:3. Form a plan. Call a council. Let your shadow be as if it were night, even at midday. Conceal the fugitives, and do not betray the wanderers.
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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-5: Здесь выводятся говорящими моавитские послы, пришедшие к иудейскому царю.

Составь совет - посоветуйся со своими министрами.

Осени их - дай отдохнуть у тебя, под твоей защитой, как истомленный зноем путник отдыхает где-нибудь под большим ветвистым деревом.

Мои - речь идет от имени моавитского царя.

Притеснителя не станет, т. е. враги уйдут домой или, быть может, каким-нибудь образом будут истреблены.

И утвердится, т. е. твоя власть, твое значение, царь иудейский, еще более возвысится благодаря твоему благородному отношению к нам, моавитянам.

Судия - это, вероятно, ожидавшийся иудеями Мессия (2:2), о Котором, конечно, могли слышать от иудеев и моавитяне, в уста которых пророк поэтому и имел основание вложить такую речь.
Adam Clarke: Commentary on the Bible - 1831
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 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.
Albert Barnes: Notes on the Bible - 1834
16:3: Take counsel - Hebrew, 'Bring counsel;' or cause it to come (הבאו hâ bı̂'ı̂ û, or as it is in the keri הביאי). The Vulgate, renders this in the singular number, and so is the keri, and so many manuscripts J. D. Michaelis, Lowth, Etchhorn, Gesenius, and Noyes, regard Isa 16:3-5 as a supplicatory address of the fugitive Moabites to the Jews to take them under their protection, and as imploring a blessing on the Jewish people if they would do it; and Isa 16:6 as the negative answer of the Jews, or as a refusal to protect them on account of their pride. But most commentators regard it as addressed to the Moabites by the prophet, or by the Jews, calling upon the Moabites to afford such protection to the Jews who might be driven from their homes as to secure their favor, and confirm the alliance between them; and Isa 16:6 as an intimation of the prophet, that the pride of Moab is such that there is no reason to suppose the advice will be followed. It makes no difference in the sense here, whether the verb 'give counsel' be in the singular or the plural number.
If singular, it may be understood as addressed to "Moab" itself; if plural, to the "inhabitants" of Moab. Vitringa supposes that this an additional advice given to the Moabites by the prophet, or by a chorus of the Jews, to exercise the offices of kindness and humanity toward the Jews, that thus they might avoid the calamities which were impending. The "first" counsel was Isa 16:1, to pay the proper tribute to the Jewish nation; "this" is Isa 16:3-5 to show to those Jews who might be driven from their land kindness and protection, and thus preserve the friendship of the Jewish nation. This is, probably, the correct interpretation, as if he had said, 'ake counsel; seek advice in your circumstances; be not hasty, rash, impetuous, unwise; do not cast off the friendship of the Jews; do not deal unkindly with those who may seek a refuge in your land, and thus provoke the nation to enmity; but let your land be an asylum, and thus conciliate and secure the friendship of the Jewish nation, and thus mercy shall be reciprocated and shown to you by him who shall occupy the throne of David' Isa 16:5. The "design" is, to induce the Moabites to show kindness to the fugitive Jews who might seek a refuge there, that thus, in turn, the Jews might show them kindness. But the prophet foresaw Isa 16:6 that Moab was so proud that he would neither pay the accustomed tribute to the Jews, nor afford them protection; and, therefore, the judgment is threatened against them which is finally to overthrow them.
Execute judgment - That is, do that which is equitable and right; which you would desire to be done in like circumstances.
Make thy shadow - A "shadow or shade," is often in the Scriptures an emblem of protection from the burning heat of the sun, and thence, of these burning, consuming judgments, which are represented by the intense heat of the sun (note, Isa 4:6; compare Isa 25:4; Isa 32:2; Lam 4:20).
As the night - That is, a deep, dense shade, such as the night is, compared with the intense heat of noon. This idea was one that was very striking in the East. Nothing, to travelers crossing the burning deserts, could be more refreshing than the shade of a far-projecting rock, or of a grove, or of the night. Thus Isaiah counsels the Moabites to be to the Jews - to furnish protection to them which may be like the grateful shade furnished to the traveler by the rock in the desert. The figure used here is common in the East. Thus it is said in praise of a nobleman: 'Like the sun, he warmed in the cold; and when Sirius shone, then was he coolness and shade.' In the "Sunna" it is said: 'Seven classes of people will the Lord overshadow with his shade, when no shade will be like his; the upright Imam, the youth,' etc.
Hide the outcasts - The outcasts of Judah - those of the Jews who may be driven away from their own homes, and who may seek protection in your land. Moab is often represented as a place of refuge to the outcast Hebrews (see the Analysis to Isa 15:1-9.)
Bewray not him that wandereth - Rev_eal not (תגלי tegalı̂ y), do not show them to their pursuer; that is, give them concealment and protection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:3: 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; Zac 7:9
make: Isa 9:6, Isa 25:4, Isa 32:2; Jdg 9:15; Jon 4:5-8
hide: Isa 56:8; Oba 1:12-14; Mat 25:35; Heb 13:2
Carl Friedrich Keil and Franz Delitzsch
16:3
There they show themselves, on the spot to which their land once reached before it passed into the possession of Israel - there, on its farthest boundary in the direction towards Judah, which was seated above; and taking heart, address the following petitions to Zion, or to the Davidic court, on the other side. "Give counsel, form a decision, make thy shadow like night in the midst of noon; hide the outcasts, do not betray the wanderers. Let mine outcasts tarry in thee, Moab; be a covert to it from before the spoiler." In their extremity they appeal to Zion for counsel, and the once proud but now thoroughly humbled Moabites place the decision of their fate in the hands of the men of Judah (so according to the Keri), and stand before Zion praying most earnestly for shelter and protection. Their fear of the enemy is so great, that in the light of the noon-day sun they desire to be covered with the protecting shade of Zion as with the blackness of night, that they may not be seen by the foe. The short-sentences correspond to the anxious urgency of the prayer (cf., Is 33:8). Pelilâh (cf., peililyyâh, Is 28:7) is the decision of a judge (pâlil); just as in Is 15:5 sheilshiyyâh is the age and standing of three years. The figure of the shadow is the same as in Is 30:2-3; Is 32:2, etc.; nōdēd is the same as in Is 21:14; niddâchai as in Is 11:12; sēther as in Is 32:2, and other passages; shōdēd as in Is 33:1; mippenē as in Is 21:15. The whole is word for word Isaiah's. There is no necessity to read nidchē instead of niddâc Mo'âb in Is 16:4; still less is ay a collective termination, as in Is 20:4. Nor are the words to be rendered "my outcasts ... of Moab," and the expression to be taken as a syntaxis ornata (cf., Is 17:6). On the contrary, such an expression is absolutely impossible here, where the speaker is alluding to himself. It is better to abide by the punctuation as we have it, with niddâchai (zakeph) closing the first clause of Is 16:4, and Moab (tebir, which is subordinate to the following tiphchah, and with this to athnach) opening the second as an absolute noun. This is the way in which we have rendered it above: "Moab ... be a shield to it ... " (though without taking lâmō as equivalent to lō).
The question then arises, By what means has Zion awakened such reverence and confidence on the part of Moab? This question is answered in Is 16:4, Is 16:5 : "For the extortioner is at an end, desolation has disappeared, treaders down are away from the land. And a throne is established by grace, and there sits thereon in truth in the tent of David one judging, and zealous for right, and practised in righteousness." The imperial world-power, which pressed out both marrow and blood (mētz, a noun of the same form as lētz, like mı̄tz in Prov 30:33, pressure), and devastated and trod down everything (Is 29:20; Is 10:6; Is 33:1, cf., Is 16:8), is swept away from the land on this side of the Jordan; Jerusalem is not subject to it now, but has come forth more gloriously out of all her oppressions than ever she did before. And the throne of the kingdom of Judah has not fallen down, but by the manifestation of Jehovah's grace has been newly established. There no longer sits thereon a king who dishonours Him, and endangers His kingdom; but the tent-roof of the fallen and now re-erected hut of David (Amos 9:11) is spread over a King in whom the truth of the promise of Jehovah is verified, inasmuch as justice and righteousness are realized through all that He does. The Messianic times must therefore have dawned (so the Targum understands it), since grace and truth (chesed ve'emeth) and "justice and righteousness" (mishpât ūtzedâkâh) are the divino-human signs of those times, and as it were their kindred genii; and who can here fail to recall to mind the words of Is 9:6 (cf., Is 33:5-6)? The king depicted here is the same as "the lion out of Judah," threatened against Moab in Is 15:9. Only by thus submitting to Him and imploring His grace will it escape the judgment.
Geneva 1599
16:3 Take counsel, execute judgment; (c) make thy shadow as the night in the midst of the noonday; hide the outcasts; discover not him that wandereth.
(c) He shows what Moab would have done, when Israel their neighbour was in affliction, to whom because they would give no shadow or comfort, they are now left comfortless.
John Gill
16:3 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 Is 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.
John Wesley
16:3 Take counsel - Consider seriously what course to take. 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 their distress. The out - casts - Those of my people who are driven out of their land. Wandereth - Unto their enemies.
Robert Jamieson, A. R. Fausset and David Brown
16:3 GESENIUS, MAURER, &c., regard these verses as an address of the fugitive Moabites to the Jews for protection; they translate Is 16:4, "Let mine outcasts of Moab dwell with thee, Judah"; the protection will be refused by the Jews, for the pride of Moab (Is 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 (Is 16:3-4); so "mercy" will be shown thee in turn by whatever king sits on the "throne" of "David" (Is 16:5). Isaiah foresees that Moab will be too proud to pay the tribute, or conciliate Judah by sheltering its outcasts (Is 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.
make . . . shadow as . . . night . . . in . . . noonday--emblem of a thick shelter from the glaring noonday heat (Is 4:6; Is 25:4; Is 32:2).
bewray . . . wandereth--Betray not the fugitive to his pursuer.
16:416:4: Զարհուրեցան, եւ ո՛չ վարեսցիս. զի պանդխտեսցին առ քեզ փախստականքն Մովաբու. եղիցին ձեզ ապաւէն յերեսաց հալածչի. զի բարձաւ ընկեր մարտին քոյ, եւ իշխանն կորեաւ որ կոխէր զերկիր[9759]։ [9759] Ոմանք. Ոչ վարեսցին... եւ եղիցին։
4 Նրանք զարհուրած են, բայց դու չես առաջնորդում. Մովաբի փախստականները քեզ մօտ են պանդխտելու, հալածողից քեզ մօտ են ապաւինելու, քանզի ընկաւ քո մարտակից ընկերը, կորաւ իշխանը, որ ոտքի տակ էր տալիս երկիրը:
4 Աքսորուածները թող քու քովդ պանդուխտի պէս բնակին, ո՛վ Մովաբ. Դուն զանոնք ծածկէ հալածողէն։Քանզի բռնաւոր չմնաց, աւերողը պակսեցաւ Եւ կոխկռտողները երկրին վրայէն վերցուեցան։
Զարհուրեցան, եւ ոչ վարեսցիս. զի պանդխտեսցին առ քեզ փախստականքն Մովաբու. եւ եղիցին ձեզ ապաւէն յերեսաց հալածչի. զի բարձաւ ընկեր մարտին քո, եւ իշխանն կորեաւ որ կոխէր զերկիր:

16:4: Զարհուրեցան, եւ ո՛չ վարեսցիս. զի պանդխտեսցին առ քեզ փախստականքն Մովաբու. եղիցին ձեզ ապաւէն յերեսաց հալածչի. զի բարձաւ ընկեր մարտին քոյ, եւ իշխանն կորեաւ որ կոխէր զերկիր[9759]։
[9759] Ոմանք. Ոչ վարեսցին... եւ եղիցին։
4 Նրանք զարհուրած են, բայց դու չես առաջնորդում. Մովաբի փախստականները քեզ մօտ են պանդխտելու, հալածողից քեզ մօտ են ապաւինելու, քանզի ընկաւ քո մարտակից ընկերը, կորաւ իշխանը, որ ոտքի տակ էր տալիս երկիրը:
4 Աքսորուածները թող քու քովդ պանդուխտի պէս բնակին, ո՛վ Մովաբ. Դուն զանոնք ծածկէ հալածողէն։Քանզի բռնաւոր չմնաց, աւերողը պակսեցաւ Եւ կոխկռտողները երկրին վրայէն վերցուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
16:416:4 Пусть поживут у тебя мои изгнанные Моавитяне; будь им покровом от грабителя: ибо притеснителя не станет, грабеж прекратится, попирающие исчезнут с земли.
16:4 παροικήσουσίν παροικεω reside σοι σοι you οἱ ο the φυγάδες φυγας be σκέπη σκεπης you ἀπὸ απο from; away προσώπου προσωπον face; ahead of διώκοντος διωκω go after; pursue ὅτι οτι since; that ἤρθη αιρω lift; remove ἡ ο the συμμαχία συμμαχια of you; your καὶ και and; even ὁ ο the ἄρχων αρχων ruling; ruler ἀπώλετο απολλυμι destroy; lose ὁ ο the καταπατῶν καταπατεω trample ἐπὶ επι in; on τῆς ο the γῆς γη earth; land
16:4 יָג֤וּרוּ yāḡˈûrû גור dwell בָךְ֙ vāḵ בְּ in נִדָּחַ֔י niddāḥˈay נדח wield מֹואָ֛ב môʔˈāv מֹואָב Moab הֱוִי־ hᵉwî- הוה become סֵ֥תֶר sˌēṯer סֵתֶר hiding place לָ֖מֹו lˌāmô לְ to מִ mi מִן from פְּנֵ֣י ppᵊnˈê פָּנֶה face שֹׁודֵ֑ד šôḏˈēḏ שׁדד despoil כִּֽי־ kˈî- כִּי that אָפֵ֤ס ʔāfˈēs אפס end הַ ha הַ the מֵּץ֙ mmˌēṣ מֵץ [uncertain] כָּ֣לָה kˈālā כלה be complete שֹׁ֔ד šˈōḏ שֹׁד violence תַּ֥מּוּ tˌammû תמם be complete רֹמֵ֖ס rōmˌēs רמס trample מִן־ min- מִן from הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
16:4. habitabunt apud te profugi mei Moab esto latibulum eorum a facie vastatoris finitus est enim pulvis consummatus est miser defecit qui conculcabat terramMy fugitives shall dwell with thee: O Moab, be thou a covert to them from the face of the destroyer: for the dust is at an end, the wretch is consumed: he hath failed, that trod the earth under foot.
4. Let mine outcasts dwell with thee; as for Moab, be thou a covert to him from the face of the spoiler: for the extortioner is brought to nought, spoiling ceaseth, the oppressors are consumed out of the land.
16:4. My fugitives will live with you. Become a hiding place, O Moab, from the face of the destroyer. For the dust is at its end; the miserable one has been consumed. He who trampled the earth has failed.
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, 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:

16:4 Пусть поживут у тебя мои изгнанные Моавитяне; будь им покровом от грабителя: ибо притеснителя не станет, грабеж прекратится, попирающие исчезнут с земли.
16:4
παροικήσουσίν παροικεω reside
σοι σοι you
οἱ ο the
φυγάδες φυγας be
σκέπη σκεπης you
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
διώκοντος διωκω go after; pursue
ὅτι οτι since; that
ἤρθη αιρω lift; remove
ο the
συμμαχία συμμαχια of you; your
καὶ και and; even
ο the
ἄρχων αρχων ruling; ruler
ἀπώλετο απολλυμι destroy; lose
ο the
καταπατῶν καταπατεω trample
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
16:4
יָג֤וּרוּ yāḡˈûrû גור dwell
בָךְ֙ vāḵ בְּ in
נִדָּחַ֔י niddāḥˈay נדח wield
מֹואָ֛ב môʔˈāv מֹואָב Moab
הֱוִי־ hᵉwî- הוה become
סֵ֥תֶר sˌēṯer סֵתֶר hiding place
לָ֖מֹו lˌāmô לְ to
מִ mi מִן from
פְּנֵ֣י ppᵊnˈê פָּנֶה face
שֹׁודֵ֑ד šôḏˈēḏ שׁדד despoil
כִּֽי־ kˈî- כִּי that
אָפֵ֤ס ʔāfˈēs אפס end
הַ ha הַ the
מֵּץ֙ mmˌēṣ מֵץ [uncertain]
כָּ֣לָה kˈālā כלה be complete
שֹׁ֔ד šˈōḏ שֹׁד violence
תַּ֥מּוּ tˌammû תמם be complete
רֹמֵ֖ס rōmˌēs רמס trample
מִן־ min- מִן from
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
16:4. habitabunt apud te profugi mei Moab esto latibulum eorum a facie vastatoris finitus est enim pulvis consummatus est miser defecit qui conculcabat terram
My fugitives shall dwell with thee: O Moab, be thou a covert to them from the face of the destroyer: for the dust is at an end, the wretch is consumed: he hath failed, that trod the earth under foot.
16:4. My fugitives will live with you. Become a hiding place, O Moab, from the face of the destroyer. For the dust is at its end; the miserable one has been consumed. He who trampled the earth has failed.
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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
16:4: Let mine outcasts - This may be understood as the language of Judea, or of God. 'Mine outcasts' may mean the exiles of Judea, or God may call them "his." The sense is essentially the same. It denotes those who were fugitives, wanderers, exiles from the land of Judea, and who took refuge in the land of Moab; and God claims for them protection.
Dwell with thee - Not dwell permanently, but sojourn (יגוּרוּ yā gû rû), let them remain with you as exiles; or let them find a refuge in your land.
Be thou a covert to them - A refuge; a hiding-place; a place of "secrecy" (סתר sê ther).
From the face of the spoiler - That is, the conqueror from whose desolating career they would seek a refuge in the land of Moab. Who this "spoiler" would be, is not known. It would seem to be some invader who was carrying desolation through the land of Judea. It may be observed, however, that Lowth, by setting the points aside, supposes that this should be read, 'Let the outcasts of Moab sojourn with thee, O Zion.' So Noyes. But this seems to me not to suit the connection and the design; which is, to persuade the Moabites to conciliate the favor of the Jews by affording a hiding-place to their fugitives.
For the extortioner is at an end - literally, 'there is an end, or there will be an end of the oppressor; or he will be wonting.' The Chaldee renders it, 'The enemy is at an end.' The idea here seems to be, that the oppressor in the land of Judea would not continue there always; the exiles of the Jews might soon return; and Judea be able "then" to return kindness to Moab. Judea did not ask that her exiles should permanently abide in Moab, but asked only a temporary refuge, with the certainty that she would be soon delivered from her oppressions, and would then be able to furnish aid to Moab in return.
The oppressors are consumed - Or, 'the treader down,' he that has trodden down the nations "shall" soon be removed, and "then," in turn, Judea will be able to repay the kindness which is now asked at the hand of Moab, in pemitting her exiles to remain in their land.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:4: 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; Zac 9:8
extortioner: Heb. wringer
oppressors: Heb. treaders down, Isa 15:6, Isa 25:10; Zac 10:5; Mal 4:3; Luk 21:24; Rom 16:20; Rev 11:2
Geneva 1599
16:4 Let my outcasts dwell with thee, Moab; be thou a covert to them from the face of the spoiler: for the extortioner (d) is at an end, the spoiler ceaseth, the oppressors are consumed out of the land.
(d) The Assyrians will oppress the Israelites but for a while.
John Gill
16:4 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, 4Kings 19:35.
(a) "expressor", Pagninus, Montanus; "emunctor, vel emulsor", Vatablus.
John Wesley
16:4 Mine out - casts - Whom tho' I have sorely chastened, yet I own for my people. 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.
Robert Jamieson, A. R. Fausset and David Brown
16:4 Rather, "Let the outcasts of Moab dwell with thee" (Judah) [HORSLEY].
for the extortioner, &c.--The Assyrian oppressor probably.
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."
16:516:5: Եւ ուղղեսցի ողորմութեամբ աթոռ, եւ նստցի ՚ի վերայ նորա ճշմարտութեամբ ՚ի յարկսն Դաւթի. դատեսցի՝ եւ խնդրեսցէ զիրաւունս, եւ փութասցի՛ առնել զարդարութիւն։
5 Ողորմածութեամբ պիտի հաստատուի աթոռը, ու նրա վրայ, Դաւթի խորանի մէջ, ճշմարտութեամբ պիտի բազմի նա, ով դատելիս իրաւունքին հետամուտ պիտի լինի, պիտի ջանայ արդարութիւն անել:
5 Աթոռը ողորմութեամբ պիտի հաստատուի Եւ անոր վրայ Դաւիթին խորանին մէջ Այնպիսի դատաւոր մը պիտի նստի ճշմարտութեամբ, Որ իրաւունքը պիտի փնտռէ Ու արդարութիւնը շուտով պիտի գործադրէ»։
Եւ ուղղեսցի ողորմութեամբ աթոռ, եւ նստցի ի վերայ նորա [244]ճշմարտութեամբ ի յարկսն Դաւթի. դատեսցի եւ խնդրեսցէ զիրաւունս, եւ փութասցի առնել զարդարութիւն:

16:5: Եւ ուղղեսցի ողորմութեամբ աթոռ, եւ նստցի ՚ի վերայ նորա ճշմարտութեամբ ՚ի յարկսն Դաւթի. դատեսցի՝ եւ խնդրեսցէ զիրաւունս, եւ փութասցի՛ առնել զարդարութիւն։
5 Ողորմածութեամբ պիտի հաստատուի աթոռը, ու նրա վրայ, Դաւթի խորանի մէջ, ճշմարտութեամբ պիտի բազմի նա, ով դատելիս իրաւունքին հետամուտ պիտի լինի, պիտի ջանայ արդարութիւն անել:
5 Աթոռը ողորմութեամբ պիտի հաստատուի Եւ անոր վրայ Դաւիթին խորանին մէջ Այնպիսի դատաւոր մը պիտի նստի ճշմարտութեամբ, Որ իրաւունքը պիտի փնտռէ Ու արդարութիւնը շուտով պիտի գործադրէ»։
zohrab-1805▾ eastern-1994▾ western am▾
16:516:5 И утвердится престол милостью, и воссядет на нем в истине, в шатре Давидовом, судия, ищущий правды и стремящийся к правосудию>>.
16:5 καὶ και and; even διορθωθήσεται διορθοω with; amid ἐλέους ελεος mercy θρόνος θρονος throne καὶ και and; even καθίεται καθιζω sit down; seat ἐπ᾿ επι in; on αὐτοῦ αυτος he; him μετὰ μετα with; amid ἀληθείας αληθεια truth ἐν εν in σκηνῇ σκηνη tent Δαυιδ δαβιδ Dabid; Thavith κρίνων κρινω judge; decide καὶ και and; even ἐκζητῶν εκζητεω seek out / thoroughly κρίμα κριμα judgment καὶ και and; even σπεύδων σπευδω hurry δικαιοσύνην δικαιοσυνη rightness; right standing
16:5 וְ wᵊ וְ and הוּכַ֤ן hûḵˈan כון be firm בַּ ba בְּ in † הַ the חֶ֨סֶד֙ ḥˈeseḏ חֶסֶד loyalty כִּסֵּ֔א kissˈē כִּסֵּא seat וְ wᵊ וְ and יָשַׁ֥ב yāšˌav ישׁב sit עָלָ֛יו ʕālˈāʸw עַל upon בֶּ be בְּ in אֱמֶ֖ת ʔᵉmˌeṯ אֶמֶת trustworthiness בְּ bᵊ בְּ in אֹ֣הֶל ʔˈōhel אֹהֶל tent דָּוִ֑ד dāwˈiḏ דָּוִד David שֹׁפֵ֛ט šōfˈēṭ שׁפט judge וְ wᵊ וְ and דֹרֵ֥שׁ ḏōrˌēš דרשׁ inquire מִשְׁפָּ֖ט mišpˌāṭ מִשְׁפָּט justice וּ û וְ and מְהִ֥ר mᵊhˌir מָהִיר quick צֶֽדֶק׃ ṣˈeḏeq צֶדֶק justice
16:5. et praeparabitur in misericordia solium et sedebit super eum in veritate in tabernaculo David iudicans et quaerens iudicium et velociter reddens quod iustum estAnd a throne shall be prepared in mercy, and one shall sit upon it in truth in the tabernacle of David, judging and seeking judgment and quickly rendering that which is just.
5. And a throne shall be established in mercy, and one shall sit thereon in truth, in the tent of David; judging, and seeking judgment, and swift to do righteousness.
16:5. And a throne will be prepared in mercy, and One shall sit upon it in truth, in the tabernacle of David, judging and seeking judgment, and quickly repaying what is just.
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: and he shall sit upon it in truth in the tabernacle of David, judging, and seeking judgment, and hasting righteousness:

16:5 И утвердится престол милостью, и воссядет на нем в истине, в шатре Давидовом, судия, ищущий правды и стремящийся к правосудию>>.
16:5
καὶ και and; even
διορθωθήσεται διορθοω with; amid
ἐλέους ελεος mercy
θρόνος θρονος throne
καὶ και and; even
καθίεται καθιζω sit down; seat
ἐπ᾿ επι in; on
αὐτοῦ αυτος he; him
μετὰ μετα with; amid
ἀληθείας αληθεια truth
ἐν εν in
σκηνῇ σκηνη tent
Δαυιδ δαβιδ Dabid; Thavith
κρίνων κρινω judge; decide
καὶ και and; even
ἐκζητῶν εκζητεω seek out / thoroughly
κρίμα κριμα judgment
καὶ και and; even
σπεύδων σπευδω hurry
δικαιοσύνην δικαιοσυνη rightness; right standing
16:5
וְ wᵊ וְ and
הוּכַ֤ן hûḵˈan כון be firm
בַּ ba בְּ in
הַ the
חֶ֨סֶד֙ ḥˈeseḏ חֶסֶד loyalty
כִּסֵּ֔א kissˈē כִּסֵּא seat
וְ wᵊ וְ and
יָשַׁ֥ב yāšˌav ישׁב sit
עָלָ֛יו ʕālˈāʸw עַל upon
בֶּ be בְּ in
אֱמֶ֖ת ʔᵉmˌeṯ אֶמֶת trustworthiness
בְּ bᵊ בְּ in
אֹ֣הֶל ʔˈōhel אֹהֶל tent
דָּוִ֑ד dāwˈiḏ דָּוִד David
שֹׁפֵ֛ט šōfˈēṭ שׁפט judge
וְ wᵊ וְ and
דֹרֵ֥שׁ ḏōrˌēš דרשׁ inquire
מִשְׁפָּ֖ט mišpˌāṭ מִשְׁפָּט justice
וּ û וְ and
מְהִ֥ר mᵊhˌir מָהִיר quick
צֶֽדֶק׃ ṣˈeḏeq צֶדֶק justice
16:5. et praeparabitur in misericordia solium et sedebit super eum in veritate in tabernaculo David iudicans et quaerens iudicium et velociter reddens quod iustum est
And a throne shall be prepared in mercy, and one shall sit upon it in truth in the tabernacle of David, judging and seeking judgment and quickly rendering that which is just.
16:5. And a throne will be prepared in mercy, and One shall sit upon it in truth, in the tabernacle of David, judging and seeking judgment, and quickly repaying what is just.
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.
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Adam Clarke: Commentary on the Bible - 1831
16:5: In mercy shall the throne be established - May not this refer to the throne of Hezekiah? Here we have the character of such a king as cannot fail to be a blessing to the people.
1. "He sitteth on the throne in truth" - He does not merely profess to be the father and protector of his people: but he is actually such.
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.
Albert Barnes: Notes on the Bible - 1834
16:5: And in mercy - In benignity; kindness; benevolence.
Shall the throne be established - The throne of the king of Judah. That is, he that shall sit upon the throne of David shall be disposed to repay the kindness which is now sought at the hand of Moab, and shall be able to do it.
And he shall sit upon it - The king of Israel.
In truth - In faithfulness; that is, shall be true and faithful. His character shall be such that he will do justice, and will furnish protection and aid to the Moabites, if they now receive the fugitives of Israel.
In the tabernacle of David - In the dwelling place; the palace of David; for so the word "tabernacle, or tent" (אהל 'ô hel) seems to be used here. It means "temple" in Eze 41:1. It denotes a habitation, or dwelling place, in general, in Pro 14:11; Psa 52:7; Psa 91:10. The palace, court, or "citadel" of David, was on mount Zion; and the sense here is, that the king to whom Israel refers would be a worthy successor of David - just, true, faithful, benignant, and disposed to repay the favors now sought at the hand of Moab.
Seeking judgment - Anxious to do right; and seeking an opportunity to recompense those who had shown any favor to the people of the Jews. Moab, therefore, if she would now afford protection to the Jews, might be certain of a recompense.
And hasting righteousness - Not tardy and slow in doing what should be done - anxious to do justice to all. It is implied here also, that a king who would be so just, and so anxious to do "right" to all, would not only be ready to show kindness to the Moabites, if they protected the fugitives of Judea, but would also be disposed to do "right" if they refused that protection; that is, would be disposed to inflict "punishment" on them. Alike, therefore, by the hope of the protection and favor of the king of the Jews, and by the dread of punishment, the prophet endeavors to persuade Moab now to secure their favor by granting protection to their exiles.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:5: 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; Sa2 5:9, Sa2 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; Sa2 23:3; Kg1 10:9; Ch2 31:20; Psa 72:2-4, Psa 96:13; Psa 98:9, Psa 99:4; Zac 9:9; Heb 1:8, Heb 1:9
hasting: Pe2 3:11, Pe2 3:12
Geneva 1599
16:5 And in mercy shall the throne be established: (e) and he shall sit upon it in truth in the tabernacle of David, judging, and seeking judgment, and swiftly executing righteousness.
(e) Meaning, Christ.
John Gill
16:5 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 Prov 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 Amos 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.
John Wesley
16:5 In mercy - By my mercy. I am now punishing their sins, yet I will deliver them for my own mercy's sake. The throne - The kingdom of Judah. He - Their king. In truth - That is, firmly and constantly; for truth is often put for the stability and certainty of a thing, as 2Chron 32:1; Prov 11:18. 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 tabernacle than a strong palace. Seeking - Searching out the truth of things with care and diligence. Hasting - Neither denying, nor yet delaying justice.
Robert Jamieson, A. R. Fausset and David Brown
16:5 If Judah shelters the suppliant Moab, allowing him to remain in Idumea, a blessing will redound to Judah itself and its "throne."
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" (Ps 72:2; Ps 96:13; Ps 98:9; Jer 48:47; Rom 11:12).
hasting--"prompt in executing."
16:616:6: Լուա՛ք զամբարտաւանութիւնն Մովաբու՝ զի հպարտացեալ էր յոյժ. հպարտութիւն նորա եւ ոխակալութիւն՝ եւ զամբարտաւանութիւնն քո բարձի՛ ՚ի քէն։ Ոչ այնպէս որպէս դիւթութիւնն քո[9760]. [9760] ՚Ի լուս՛՛. ՚ի վերայ՝ Լուաք, փոխանակ շեշտի՝ հարցական ոլորակս ՞ նշանակի։ Ոսկան. Եւ ամբարտաւանութիւնն քո բարձցի ՚ի քէն։
6 Լսեցինք Մովաբի ամբարտաւանութեան մասին, քանզի նա խիստ հպարտացել էր, գոռոզացել ու ոխակալ դարձել. քո ամբարտաւանութիւնը ես վերացրի քեզնից,
6 Մովաբին ամբարտաւանութիւնը լսեցինք։Անիկա խիստ ամբարտաւան է։Անոր գոռոզութիւնը, ամբարտաւանութիւնն ու սրտմտութիւնը լսեցինք։Անոր սնապարծ խօսքերը պարապ են։
Լուաք զամբարտաւանութիւնն Մովաբու, զի հպարտացեալ էր յոյժ. [245]հպարտութիւն նորա եւ ոխակալութիւն, եւ ամբարտաւանութիւնն քո բարձցի ի քէն:

16:6: Լուա՛ք զամբարտաւանութիւնն Մովաբու՝ զի հպարտացեալ էր յոյժ. հպարտութիւն նորա եւ ոխակալութիւն՝ եւ զամբարտաւանութիւնն քո բարձի՛ ՚ի քէն։ Ոչ այնպէս որպէս դիւթութիւնն քո[9760].
[9760] ՚Ի լուս՛՛. ՚ի վերայ՝ Լուաք, փոխանակ շեշտի՝ հարցական ոլորակս ՞ նշանակի։ Ոսկան. Եւ ամբարտաւանութիւնն քո բարձցի ՚ի քէն։
6 Լսեցինք Մովաբի ամբարտաւանութեան մասին, քանզի նա խիստ հպարտացել էր, գոռոզացել ու ոխակալ դարձել. քո ամբարտաւանութիւնը ես վերացրի քեզնից,
6 Մովաբին ամբարտաւանութիւնը լսեցինք։Անիկա խիստ ամբարտաւան է։Անոր գոռոզութիւնը, ամբարտաւանութիւնն ու սրտմտութիւնը լսեցինք։Անոր սնապարծ խօսքերը պարապ են։
zohrab-1805▾ eastern-1994▾ western am▾
16:616:6 >.
16:6 ἠκούσαμεν ακουω hear τὴν ο the ὕβριν υβρις insolence; insult Μωαβ μωαβ insulter σφόδρα σφοδρα vehemently; tremendously τὴν ο the ὑπερηφανίαν υπερηφανια pride ἐξῆρας ξηρος withered; dry οὐχ ου not οὕτως ουτως so; this way ἡ ο the μαντεία μαντεια of you; your
16:6 שָׁמַ֥עְנוּ šāmˌaʕnû שׁמע hear גְאֹון־ ḡᵊʔôn- גָּאֹון height מֹואָ֖ב môʔˌāv מֹואָב Moab גֵּ֣א gˈē גֵּא haughty מְאֹ֑ד mᵊʔˈōḏ מְאֹד might גַּאֲוָתֹ֧ו gaʔᵃwāṯˈô גַּאֲוָה uproar וּ û וְ and גְאֹונֹ֛ו ḡᵊʔônˈô גָּאֹון height וְ wᵊ וְ and עֶבְרָתֹ֖ו ʕevrāṯˌô עֶבְרָה anger לֹא־ lō- לֹא not כֵ֥ן ḵˌēn כֵּן correct בַּדָּֽיו׃ ס baddˈāʸw . s בַּד idle talk
16:6. audivimus superbiam Moab superbus est valde superbia eius et arrogantia eius et indignatio eius plus quam fortitudo eiusWe have heard of the pride of Moab, he is exceeding proud: his pride and his arrogancy, and his indignation is more than his strength.
6. We have heard of the pride of Moab, he is very proud; even of his arrogancy, and his pride, and his wrath; his boastings are nought.
16:6. We have heard of the pride of Moab; he is very proud. His pride and his arrogance and his indignation is more than his strength.
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; [he is] very proud: [even] of his haughtiness, and his pride, and his wrath: [but] his lies [shall] not [be] so:

16:6 <<Слыхали мы о гордости Моава, гордости чрезмерной, о надменности его и высокомерии и неистовстве его: неискренна речь его>>.
16:6
ἠκούσαμεν ακουω hear
τὴν ο the
ὕβριν υβρις insolence; insult
Μωαβ μωαβ insulter
σφόδρα σφοδρα vehemently; tremendously
τὴν ο the
ὑπερηφανίαν υπερηφανια pride
ἐξῆρας ξηρος withered; dry
οὐχ ου not
οὕτως ουτως so; this way
ο the
μαντεία μαντεια of you; your
16:6
שָׁמַ֥עְנוּ šāmˌaʕnû שׁמע hear
גְאֹון־ ḡᵊʔôn- גָּאֹון height
מֹואָ֖ב môʔˌāv מֹואָב Moab
גֵּ֣א gˈē גֵּא haughty
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
גַּאֲוָתֹ֧ו gaʔᵃwāṯˈô גַּאֲוָה uproar
וּ û וְ and
גְאֹונֹ֛ו ḡᵊʔônˈô גָּאֹון height
וְ wᵊ וְ and
עֶבְרָתֹ֖ו ʕevrāṯˌô עֶבְרָה anger
לֹא־ lō- לֹא not
כֵ֥ן ḵˌēn כֵּן correct
בַּדָּֽיו׃ ס baddˈāʸw . s בַּד idle talk
16:6. audivimus superbiam Moab superbus est valde superbia eius et arrogantia eius et indignatio eius plus quam fortitudo eius
We have heard of the pride of Moab, he is exceeding proud: his pride and his arrogancy, and his indignation is more than his strength.
16:6. We have heard of the pride of Moab; he is very proud. His pride and his arrogance and his indignation is more than his strength.
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.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-12. Советники иудейского царя, по словам пророка, найдут невозможным удовлетворить просьбу этого вероломного моавитского народа. Моавитяне под давлением тяжелых обстоятельств просят о заключении союза с ними, но потом, по миновании опасности, они легко могут изменить своим обещаниям. Оставшийся без помощи Моав после этого будет совершенно обессилен врагами. Пророк видит опустошение самых плодородных местностей Моавитской страны и душа его страдает от этого, хотя моавитяне - давние враги иудеев.

Отзыв Исаии о моавитянах, как о народе высокомерном, подтверждает и пророк Иеремия, который говорит, что "Моав от юности был в покое, сидел на дрожжах своих и не был переливаем из сосуда в сосуд и в плен не ходил; оттого оставался в нем вкус его и залах его не изменился" (Иер 48:11). Этими словами пророк указывает на сравнительную безопасность, в какой находился Моав по сравнению с евреями, в силу чего он и теперь надеется на благополучный выход из затруднений, в каких он очутился. Поэтому, вероятно, моавитяне хотя и искали союза с иудейским царем, но не придавали этому делу особенно серьезного значения и вовсе не думали об обязательствах, какие они должны были возложить на себя со времени заключения такого союза.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
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. 7 Therefore shall Moab howl for Moab, every one shall howl: for the foundations of Kir-hareseth shall ye mourn; surely they are stricken. 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. 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. 10 And gladness is taken away, and joy out of the plentiful field; and in the vineyards there shall be no singing, neither shall there be shouting: the treaders shall tread out no wine in their presses; I have made their vintage shouting to cease. 11 Wherefore my bowels shall sound like a harp for Moab, and mine inward parts for Kir-haresh. 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. 13 This is the word that the LORD hath spoken concerning Moab since that time. 14 But now the LORD hath spoken, saying, Within three years, as the years of a hireling, and the glory of Moab shall be contemned, with all that great multitude; and the remnant shall be very small and feeble.
Here we have, I. The sins with which Moab is charged, v. 6. The prophet seems to check himself for going about to give good counsel to the Moabites, concluding they would not take the advice he gave them. He told them their duty (whether they would hear or whether they would forbear), but despairs of working any good upon them; he would have healed them, but they would not be healed. Those that will not be counselled cannot be helped. Their sins were, 1. Pride. This is most insisted upon; for perhaps there are more precious souls ruined by pride than by any one lust whatsoever. The Moabites were notorious for this: "We have heard in both ears of the pride of Moab; it is what all their neighbours cry out shame upon them for. He is very proud; the body of the nation is so, forgetting the baseness of their origin and the brand of infamy fastened upon them by that law of God which forbade a Moabite to enter into the congregation of the Lord for ever, Deut. xxiii. 3. We have heard of his haughtiness and his pride. It is not the rash and rigid censure of one of two concerning them, but it is the character which all that know them will give of them. They are a proud people, and therefore they will not take good counsel when it is given them. They think themselves too wise to be advised; therefore they will not take example by Hezekiah to do justly and love mercy. They scorn to make him their pattern, for they think themselves able to teach him. They are proud, and therefore will not be subject to God himself nor regard the warnings he gives them. The wicked, in the pride of his countenance, will not seek after God. They are proud, and therefore will not entertain and protect God's outcasts; they scorn to have any thing to do with them." But this is not all:-- 2. "We have heard of his wrath too (for those that are very proud are commonly very passionate), particularly his wrath against the people of God, whom therefore he will rather persecute than protect. 3. It is with his lies that he gains the gratifications of his pride and his passion; but his lies shall not be so; he shall not compass his proud and angry projects as he hoped he should." Some read it, His haughtiness, his pride, and his wrath, are greater than his strength. "We know that, if we lay at his mercy, we should find no mercy with him, but he has not power equal to his malice. His pride draws down ruin upon him; for it is the preface to destruction, and he has not strength to ward it off."
II. The sorrows with which Moab is threatened (v. 7): Therefore shall Moab howl for Moab. All the inhabitants shall bitterly lament the ruin of their country. They shall complain one to another: Every one shall howl in despair, and not one shall either see any cause or have any heart to encourage his friend. Observe,
1. The causes of this sorrow. (1.) The destruction of their cities: For the foundations of Kir-haraseth shall you mourn. That great and strong city, which had held out against a mighty force (2 Kings iii. 25), should now be levelled with the ground, either burnt or broken down, and its foundations stricken, bruised and broken (so the word signifies); they shall howl when they see their splendid cities turned into ruinous heaps. (2.) The desolation of their country. Moab was famous for its fields and vineyards; but those shall all be laid waste by the invading army, v. 8, 10. See, [1.] What a fruitful pleasant country they had, as the garden of the Lord, Gen. xiii. 10. It was planted with choice and noble vines, with principal plants, which reached even to Jazer, a city in the tribe of Gad. The luxuriant branches of their vines wandered, and wound themselves along the ranges on which they were spread, even through the wilderness of Moab. There were vineyards there. Nay, they were stretched out, and went even to the sea, the Dead Sea: the best grapes grew in their hedge-rows. [2.] How merry and pleasant they had been in it. Many a time they had shouted for their summer fruits, and for their harvest, as the country people sometimes do with us when they have cut down all their corn. They had had joy and gladness in their fields and vineyards, singing and shouting at the treading of their grapes. Nothing is said of their praising God for their abundance, and giving him the glory of it. If they had made it the matter of their thanksgiving, they might still have had it the food and fuel of their lusts; see therefore, [3.] How they should be stripped of all. "The fields shall languish, all the fruits of them being carried away or trodden down; they cannot now enrich their owners as they have done, and therefore they languish. The soldiers, called here the lords of the heathen, shall break down all the plants, though they were principal plants, the choicest that could be got. Now the shouting for the enjoyment of the summer fruits has fallen, and is turned into howling for the loss of them. The joy of harvest has ceased; there is no more singing, no more shouting, for the treading out of wine. They have not what they have had to rejoice in, nor have they a disposition to rejoice; the ruin of their country has marred their mirth." Note, First, God can easily change the note of those that are most addicted to mirth and pleasure, can soon turn their laughter into mourning and their joy into heaviness. Secondly, Joy in God is, upon this account, far better than the joy of harvest, that it is what we cannot be robbed of, Ps. iv. 6, 7. Destroy the vines and the fig-trees, and you make all the mirth of a carnal heart to cease, Hos. ii. 11, 12. But a gracious soul can rejoice in the Lord as the God of its salvation even when the fig-tree does not blossom and there is no fruit in the vine, Hab. iii. 17, 18. In God therefore let us always rejoice with a holy triumph, and in other things let us always rejoice with a holy trembling, rejoice as though we rejoiced not.
2. The concurrence of the prophet with them in this sorrow: "I will with weeping bewail Jazer, and the vine of Sibmah, and look with a compassionate concern upon the desolations of such a pleasant country. I will water thee with my tears, O Heshbon! and mingle them with thy tears;" nay (v. 11), it appears to be an inward grief: My bowels shall sound like a harp for Moab; it should make such an impression upon him that he should feel an inward trembling, like that of the strings of a harp when it is played upon. It well becomes God's prophets to acquaint themselves with grief; the great prophet did so. The afflictions of the world, as well as those of the church, should be afflictions to us. See ch. xv. 5.
III. In the close of the chapter we have, 1. The insufficiency of the gods of Moab, the false gods, to help them, v. 12. "Moab shall be soon weary of the high place. He shall spend his spirits and strength in vain in praying to his idols; they cannot help him, and he shall be convinced that they cannot." It is seen that it is to no purpose to expect any relief from the high places on earth; it must come from above the hills. Men are generally so stupid that they will not believe, till they are made to see, the vanity of idols and of all creature-confidences, nor will come off from them till they are made weary of them. But, when he is weary of his high places, he will not go, as he should, to God's sanctuary, but to his sanctuary, to the temple of Chemosh, the principal idol of Moab (so it is generally understood); and he shall pray there to as little purpose, and as little to his own case and satisfaction, as he did in his high places; for, whatever honours idolaters give to their idols, they do not thereby make them at all the better able to help them. Whether they are the dii majorum gentium--gods of the higher order, or minorum--of the lower order, they are alike the creatures of men's fancy and the work of men's hands. Perhaps it may be meant of their coming to God's sanctuary. When they found they could have no succours from their own high places some of them would come to the temple of God at Jerusalem, to pray there, but in vain; he will justly send them back to the gods whom they have served, Judg. x. 14. 2. The sufficiency of the God of Israel, the only true God, to make good what he had spoken against them. (1.) The thing itself was long since determined (v. 13): This is the word, this is the thing, that the Lord has spoken concerning Moab, since the time that he began to be so proud, and insolent, and abusive to God's people. The country was long ago doomed to ruin; this was enough to give an assurance of it that it is the word which the Lord has spoken; and, as he will never unsay what he has spoken, so all the power of hell and earth cannot gainsay it, or obstruct the execution of it. (2.) Now it was made known when it should be done. The time was before fixed in the counsel of God, but now it was revealed: The Lord has spoken that it shall be within three years, v. 14. It is not for us to know, or covet to know, the times and the seasons, any further than God has thought fit to make them known, and so far we may and must take notice of them. See how God makes known his mind by degrees; the light of divine revelation shone more and more, and so does the light of divine grace in the heart. Observe, [1.] The sentence passed upon Moab: The glory of Moab shall be contemned, that is, it shall be contemptible, when all those things they have gloried in shall come to nothing. Such is the glory of this world, so fading and uncertain, admired awhile, but soon slighted. Let that therefore which will soon be contemptible in the eyes of others be always contemptible in our eyes in comparison with the far more exceeding weight of glory. It was the glory of Moab that their country was very populous and their forces were courageous; but where is her glory when all that great multitude is in a manner swept away, some by one judgment and some by another, and the little remnant that is left shall be very small and feeble, not able to bear up under their own griefs, much less to make head against their enemies' insults? Let not therefore the strong glory in their strength nor the many in their numbers. [2.] The time fixed for the execution of this sentence: Within three years, as the years of a hireling, that is, at the three years' end exactly, for a servant that is hired for a certain term keeps account to a day. Let Moab know that her ruin is very near, and prepare accordingly. Fair warning is given, and with it space to repent, which if they had improved, as Nineveh did, we have reason to think the judgments threatened would have been prevented.
Adam Clarke: Commentary on the Bible - 1831
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. Zephaniah, Zep 2:8-10, in his prophecy against Moab, the subject of which is the same with that of Jeremiah in his forty-eighth chapter, (see the note on Isa 15:1 (note)), enlarges much on the pride of Moab, and their insolent behavior towards the Jews: -
"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 themselves
Against the people of Jehovah God of hosts."
Albert Barnes: Notes on the Bible - 1834
16:6: We have heard of the pride of Moab - We Jews; we have "all" heard of it; that is, we "know" that he is proud. The evident design of the prophet here is, to say that Moab was so proud, and was well known to be so haughty, that he would "reject" this counsel. He would neither send the usual tribute to the land of Judea Isa 16:1, thus acknowledging his dependence on them; nor would he give protection to the exiled Jews as they should wander through his land, and "thus" endeavor to conciliate their favor, and secure their friendship. As a consequence of this, the prophet proceeds to state that heavy judgments would come upon Moab as a nation.
He is very proud - The same thing is stated in the parallel place in Jer 48:29 (compare Isa 16:11). Moab was at ease; he was confident in his security; he feared nothing; he sought "no" means, therefore, of securing the friendship of the Jews.
And his wrath - As the result of pride and haughtiness. Wrath or indignation is excited in a proud man when he is opposed, and when the interests of others are not made to give way to his.
But his lies shall not be so - The Hebrew phrase (לא־כן lo' kê n) - 'not so' here seems to be used in the sense of 'not right;' 'not firm, or established;' that is, his vain boasting, his false pretensions, his "lies" shall not be confirmed, or established; or they shall be vain and impotent. In the parallel place in Jeremiah, it is, 'But it shall not be so; his lies shall not effect it.' The word rendered 'his lies' here (בדיו badā yv), means his boasting, or vain and confident speaking. In Isa 44:25, it is connected with the vain and confident responses of diviners and soothsayers. Here it means that Moab boasted of his strength and security, and did not feel his need of the friendship of the Jews; but that his security was false, and that it should not result according to his expectations. That Moab was proud, is also stated in Isa 25:8; and that he was disposed to give vent to his pride by reproaching the people of God, is apparent from Zac 2:8 :
I have heard the reproach of Moab,
And the Rev_ilings of the children of Ammon,
Whereby they have reproached my people,
And boasted themselves upon their border.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:6: 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; Pe1 5:5
but: Isa 28:15, Isa 28:18, Isa 44:25; Jer 50:36
Carl Friedrich Keil and Franz Delitzsch
16:6
But if Moab does this, and the law of the history of Israel, which is that "a remnant shall return," is thus reflected in the history of Moab; Is 16:6 cannot possibly contain the answer which Moab receives from Zion, as the more modern commentators assume according to an error that has almost become traditional. On the contrary, the prophecy enters here upon a new stage, commencing with Moab's sin, and depicting the fate of Moab in still more elegiac strains. "We have heard of the pride of Moab, the very haughty (pride), his haughtiness, and his pride, and his wrath, the falsehood of his speech." The future self-humiliation of Moab, which would be the fruit of its sufferings, is here contrasted with the previous self-exaltation, of which these sufferings were the fruit. "We have heard," says the prophet, identifying himself with his people. Boasting pompousness has hitherto been the distinguishing characteristic of Moab in relation to the latter (see Is 25:11). The heaping up of words of the same verbal stem (cf., Is 3:1) is here intended to indicate how thoroughly haughty was their haughtiness (cf., Rom 7:13, "that sin might become exceeding sinful"), and how completely it had taken possession of Moab. It boasted and was full of rage towards Israel, to which, so far as it retained its consciousness of the truth of Jehovah, the talk of Moab (בדיו from בדד = בדא, בטא, to talk at random) must necessarily appear as לא־כן, not-right, i.e., at variance with fact. These expressions of opinion had been heard by the people of God, and, as Jeremiah adds in Jer 48:29-30, by Israel's God as well.
Geneva 1599
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 (f) lies [shall] not [be] so.
(f) Their vain confidence and proud bragging will deceive them, (Jer 48:2).
John Gill
16:6 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 Is 44:25.
(b) "non sicut, fortitudo ejus"; so some in Vatablus. (c) "non rectum divinorum ejus", Vitringa.
John Wesley
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 effect upon Moab; they will still carry themselves insolently and outrageously. His lies - His vain imaginations, and false and crafty counsels, shall not take effect.
Robert Jamieson, A. R. Fausset and David Brown
16:6 We--Jews. We reject Moab's supplication for his pride.
lies--false boasts.
not be so--rather, "not right"; shall prove vain (Is 25:10; Jer 48:29-30; Zeph 2:8). "It shall not be so; his lies shall not so effect it."
16:716:7: եւ ո՛չ այնպէս որպէս ըղձա՛նն ՚ի Մովաբ։ Զի ՚ի Մովաբ ողբասցեն ամենեքեան զայնոսիկ՝ որ բնակեալ են ՚ի Դեսեթ. մրմնջեսցեն՝ եւ ո՛չ պատկառեսցեն[9761]։ [9761] Ոմանք. Եւ ոչ այնպէս որպէս ողբանն ՚ի Մովաբ... բնակեալ են ՚ի Գեսեթ. մրմնջեսցես՝ եւ ո՛չ պատկառեսցես։
7 բայց ոչ այնպէս, ինչպէս քո կախարդութիւնը, եւ ոչ էլ այնպէս, ինչպէս նրանք, որ Մովաբի ողբն են անում: Մովաբի վրայ պիտի ողբան բոլոր նրանք, որոնք բնակւում են Դեսեթում, պիտի մրմնջան ու չամաչեն,
7 Այս պատճառով Մովաբ պիտի ողբայ, Ամէնքը պիտի ողբան Մովաբին համար։Կիրհարէսէթին հիմերուն վրայ պիտի հեծեծէք, Անոնք իրապէս կործանուած* են։
Ոչ այնպէս որպէս դիւթութիւնն քո, եւ ոչ այնպէս որպէս ողբանն ի Մովաբ. զի ի Մովաբ ողբասցեն ամենեքեան զայնոսիկ` որ բնակեալն են ի Դեսեթ. մրմնջեսցես` եւ ոչ պատկառեսցես:

16:7: եւ ո՛չ այնպէս որպէս ըղձա՛նն ՚ի Մովաբ։ Զի ՚ի Մովաբ ողբասցեն ամենեքեան զայնոսիկ՝ որ բնակեալ են ՚ի Դեսեթ. մրմնջեսցեն՝ եւ ո՛չ պատկառեսցեն[9761]։
[9761] Ոմանք. Եւ ոչ այնպէս որպէս ողբանն ՚ի Մովաբ... բնակեալ են ՚ի Գեսեթ. մրմնջեսցես՝ եւ ո՛չ պատկառեսցես։
7 բայց ոչ այնպէս, ինչպէս քո կախարդութիւնը, եւ ոչ էլ այնպէս, ինչպէս նրանք, որ Մովաբի ողբն են անում: Մովաբի վրայ պիտի ողբան բոլոր նրանք, որոնք բնակւում են Դեսեթում, պիտի մրմնջան ու չամաչեն,
7 Այս պատճառով Մովաբ պիտի ողբայ, Ամէնքը պիտի ողբան Մովաբին համար։Կիրհարէսէթին հիմերուն վրայ պիտի հեծեծէք, Անոնք իրապէս կործանուած* են։
zohrab-1805▾ eastern-1994▾ western am▾
16:716:7 Поэтому возрыдает Моав о Моаве, все будут рыдать; стенайте о твердынях Кирхарешета: они совершенно разрушены.
16:7 οὐχ ου not οὕτως ουτως so; this way ὀλολύξει ολολυζω howl Μωαβ μωαβ in γὰρ γαρ for τῇ ο the Μωαβίτιδι μωαβιτις all; every ὀλολύξουσιν ολολυζω howl τοῖς ο the κατοικοῦσιν κατοικεω settle Δεσεθ δεσεθ concerned with καὶ και and; even οὐκ ου not ἐντραπήσῃ εντρεπω defer; humiliate
16:7 לָכֵ֗ן lāḵˈēn לָכֵן therefore יְיֵלִ֥יל yᵊyēlˌîl ילל howl מֹואָ֛ב môʔˈāv מֹואָב Moab לְ lᵊ לְ to מֹואָ֖ב môʔˌāv מֹואָב Moab כֻּלֹּ֣ה kullˈō כֹּל whole יְיֵלִ֑יל yᵊyēlˈîl ילל howl לַ la לְ to אֲשִׁישֵׁ֧י ʔᵃšîšˈê אֲשִׁישָׁה raisin cake קִיר־חֲרֶ֛שֶׂת qîr-ḥᵃrˈeśeṯ קִיר חֲרָשֶׂת Kir Hareseth תֶּהְגּ֖וּ tehgˌû הגה mutter אַךְ־ ʔaḵ- אַךְ only נְכָאִֽים׃ nᵊḵāʔˈîm נָכָא smitten
16:7. idcirco ululabit Moab ad Moab universus ululabit his qui laetantur super muro cocti lateris loquimini plagas suasTherefore shall Moab howl to Moab, every one shall howl: to them that rejoice upon the brick walls, tell ye their stripes.
7. Therefore shall Moab howl for Moab, every one shall howl: for the raisin-cakes of Kir-hareseth shall ye mourn, utterly stricken.
16:7. For this reason, Moab will wail to Moab; each one will wail. Speak of their wounds to those who rejoice upon the brick walls.
16:7. Therefore shall Moab howl for Moab, every one shall howl: for the foundations of Kirhareseth shall ye mourn; surely [they are] stricken.
Therefore shall Moab howl for Moab, every one shall howl: for the foundations of Kir- hareseth shall ye mourn; surely [they are] stricken:

16:7 Поэтому возрыдает Моав о Моаве, все будут рыдать; стенайте о твердынях Кирхарешета: они совершенно разрушены.
16:7
οὐχ ου not
οὕτως ουτως so; this way
ὀλολύξει ολολυζω howl
Μωαβ μωαβ in
γὰρ γαρ for
τῇ ο the
Μωαβίτιδι μωαβιτις all; every
ὀλολύξουσιν ολολυζω howl
τοῖς ο the
κατοικοῦσιν κατοικεω settle
Δεσεθ δεσεθ concerned with
καὶ και and; even
οὐκ ου not
ἐντραπήσῃ εντρεπω defer; humiliate
16:7
לָכֵ֗ן lāḵˈēn לָכֵן therefore
יְיֵלִ֥יל yᵊyēlˌîl ילל howl
מֹואָ֛ב môʔˈāv מֹואָב Moab
לְ lᵊ לְ to
מֹואָ֖ב môʔˌāv מֹואָב Moab
כֻּלֹּ֣ה kullˈō כֹּל whole
יְיֵלִ֑יל yᵊyēlˈîl ילל howl
לַ la לְ to
אֲשִׁישֵׁ֧י ʔᵃšîšˈê אֲשִׁישָׁה raisin cake
קִיר־חֲרֶ֛שֶׂת qîr-ḥᵃrˈeśeṯ קִיר חֲרָשֶׂת Kir Hareseth
תֶּהְגּ֖וּ tehgˌû הגה mutter
אַךְ־ ʔaḵ- אַךְ only
נְכָאִֽים׃ nᵊḵāʔˈîm נָכָא smitten
16:7. idcirco ululabit Moab ad Moab universus ululabit his qui laetantur super muro cocti lateris loquimini plagas suas
Therefore shall Moab howl to Moab, every one shall howl: to them that rejoice upon the brick walls, tell ye their stripes.
16:7. For this reason, Moab will wail to Moab; each one will wail. Speak of their wounds to those who rejoice upon the brick walls.
16:7. Therefore shall Moab howl for Moab, every one shall howl: for the foundations of Kirhareseth shall ye mourn; surely [they are] stricken.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8: Поэтому. Пророк хочет сказать здесь, что в помощи Моаву будет отказано и он будет предоставлен своей собственной судьбе.

Моав о Моаве, т. е. один город моавитский об участи другого, соседнего.

Кирхарешет - то же, что и Кир-Моав (см. 15:1). Вместо слова "твердыни" у Condamin'a поставлено слово "виноградные пирожки", (no-евр. aschischim cp. Ос 3:1), которые, вероятно, составляли наиболее замечательный предмет торговли в Кирхарешете.

Поля Есевонские отличались плодородием. Один английский путешественник привез оттуда колосья, и которых заключалось по 84: зерна.

Виноградник Севамский. Севам или Сивма (Чис 32:3, 38) - город в колене Рувимовом (Нав 13:19), не вдали от Есевона.

Властители народов. Здесь Orelli видит не именительный падеж, а винительный и переводит всю фразу таким образом: "которого лучшие лозы низвергали (в этом сила и достоинство вина) властителей народов", (ср. 28:1).

Достигали до Иазера. Иазер - город к северу от Севама.

По пустыне. В древние времена полоса виноградников на востоке Палестины простиралась очень далеко, до крайних пределов Моавитской земли, соприкасающихся с аравийской степью.

За море - это Мертвое море, составлявшее западную границу Моавитской страны. За этим морем как раз находилась долина Енгедди, славившаяся своими виноградниками (Песн 1:13).
Adam Clarke: Commentary on the Bible - 1831
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 48:31, where, instead of אשישי ashishey, foundations or flagons, we read אנשי anshey, men. In the same place of Jeremiah, and in Jer 48:36, and here in Isa 16:11, the name of the city is Kirhares, not Kirhareseth.
Albert Barnes: Notes on the Bible - 1834
16:7: Therefore shall Moab howl for Moab - One part of the nation shall mourn for another; they shall howl, or lament, in alternate responses. Jerome renders it, 'the people (shall howl) to the city; the city to the provinces.' The general idea is, that there would be an universal lamentation throughout the land. This would be the punishment which would result from their pride in neglecting to send the tribute and seeking the favor of the Jews; or they would lament because the expectation of finding a refuge among the Israelites was taken away.
For the foundations - On account of the foundations of Kir-hareseth, for they shall be overthrown; that is, that city shall be destroyed. The word rendered here 'foundations' (אשׁישׁי 'ă shı̂ yshē y), occurs nowhere else but in this place, and in Hos 3:1. The Septuagint renders it: 'The inhabitants.' The Chaldee, 'Men.' Jeremiah, in the parallel place, renders it also 'men' Jer 48:31. In Hos 3:1, it is rendered 'flagons of wine' - and it has been supposed by many that it has this sense here, as this would agree with what is immediately added of the fields of Heshbon, and the vine of Sibmah. Rosenmuller renders it by 'strong people, or heroes;' and supposes that it means that the "strong" people of Kir-hareseth would be destroyed, and that they would mourn on that account. The probable sense is, that that on which the city rested, or was based, was to be destroyed. So Kimchi, Jarchi, and the Syriac understand it.
Kir-ha-reseth - literally, "wall of potsherds, or of bricks." Aquila renders it, Τοιχῳ ὀστρακίνῳ Toichō ostrakinō. Symmachus, Τείχει ὀστρακίνῳ Teichei ostrakinō. This was a city of Moab, but where it was situated is unknown. Vitringa supposes that it was the same as Kir Moab Isa 15:1, which, Gesenius says, is not improbable, for it is now mentioned as in ruins, and as one of the chief cities.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:7: shall Moab: Isa 15:2-5; Jer 48:20
Kirhareseth: Isa 16:11, Isa 15:1; Kg2 3:25
mourn: or, mutter, Isa 8:19
Carl Friedrich Keil and Franz Delitzsch
16:7
Therefore the delightful land is miserably laid waste. "Therefore will Moab wail for Moab, everything will wail: for the grape-cakes of Kir-hareseth will ye whine, utterly crushed. For the fruit-fields of Heshbon have faded away: the vine of Sibmah, lords of the nations its branches smote down; they reached to Ja'zer, trailed through the desert: its branches spread themselves out wide, crossed over the sea." The Lamed in l'Moab is the same as in Is 15:5, and in la'ashishē, which follows here. Kir-hareseth (written Kir-heres in Is 16:11, and by Jeremiah; compare 4Kings 3:25, where the vowel-pointing is apparently false): Heres or Hareseth may possibly refer to the glazed tiles or grooved stones. As this was the principal fortress of Moab, and according to Is 15:1 it had already been destroyed, ‛ashishē appears to mean the "strong foundations," - namely, as laid bare; in other words, the "ruins" (cf., Jer 50:15, and mōsedē in Is 58:12). But in every other passage in which the word occurs it signifies a kind of cake; and as the devastation of the vines of Moab is made the subject of mourning afterwards, it has the same meaning here as in Hos 3:1, namely raisin-cakes, or raisins pressed into the form of cakes. Such cakes as these may have been a special article of the export trade of Kir. Jeremiah has altered 'ashishē into 'anshē (Jer 48:31), and thus made men out of the grapes. Hâgâh is to be understood in accordance with Is 38:14; Is 59:11 (viz., of the cooing of the dove); 'ac (in good texts it is written with mercha, not with makkeph) according to Deut 16:15. On the construction of the pluralet. shadmoth, compare Hab 3:17. We have rendered the clause commencing with baalē goyim (lords of the nations) with the same amphibolism as we find in the Hebrew. It might mean either "lords of the nations (domini gentium) smote down its branches" (viz., those of the vine of Sibmah;
(Note: In MSS Shibmah is written with gaya, in order that the two labials may be distinctly expressed.)
hâlam being used as in Is 41:7), or "its branches smote down (i.e., intoxicated) lords of the nations" (dominos gentium; hâlam having the same meaning as in the undisputed prophecy of Isaiah in Is 28:1). As the prophet enlarges here upon the excellence of the Moabitish wine, the latter is probably intended. The wine of Sibmah was so good, that it was placed upon the tables of monarchs, and so strong that it smote down, i.e., inevitably intoxicated, even those who were accustomed to good wines. This Sibmah wine was cultivated, as the prophet says, far and wide in Moab - northwards as far as Ja'zer (between Ramoth, i.e., Salt, and Heshbon, now a heap of ruins), eastwards into the desert, and southwards across the Dead Sea - a hyperbolical expression for close up to its shores. Jeremiah defines yâm (the sea) more closely as yam Ja‛zer (the sea of Jazer; vid., Jer 48:32), so that the hyperbole vanishes. But what sea can the sea of Jazer be? Probably some celebrated large pool, like the pools of Heshbon, in which the waters of the Wady (Nahr) Sir, which takes its rise close by, were collected. Seetzen found some pools still there. The "sea" (yâm) in Solomon's temple shows clearly enough that the term sea was also commonly applied to artificial basins of a large size; and in Damascus the marble basins of flowing water in the halls of houses are still called baharât; and the same term is applied to the public reservoirs in all the streets of the city, which are fed by a network of aqueducts from the river Baradâ. The expression "break through the desert" (tâ‛u midbâr) is also a bold one, probably pointing to the fact that, like the red wines of Hungary at the present time, they were trailing vines, which did not require to be staked, but ran along the ground.
Geneva 1599
16:7 Therefore shall Moab wail for Moab, every one shall wail: for the foundations of Kirhareseth shall ye mourn; surely [they are] (g) stricken.
(g) For all your mourning, yet the city will be destroyed even to the foundation.
John Gill
16:7 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 4Kings 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.
(d) "de lagenis Kir-hareseth gemetis, ubique confractae sunt", De Dieu; "propter dolia Cir-hareseth gemetis"; so some in Vatablus.
John Wesley
16:7 Moab - One Moabite shall howl or lament to or for another. 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. Stricken - Or, broken, overthrown or destroyed.
Robert Jamieson, A. R. Fausset and David Brown
16:7 Therefore--all hope of being allowed shelter by the Jews being cut off.
foundations--that is, "ruins"; because, when houses are pulled down, the "foundations" alone are left (Is 58:12). Jeremiah, in the parallel place (Jer 48:31), renders it "men," who are the moral foundations or stay of a city.
Kirhareseth--literally, "a citadel of brick."
surely they are stricken--rather, joined with "mourn"; "Ye shall mourn utterly stricken" [MAURER and HORSLEY].
16:816:8: Դաշտքն Եսեբոնայ սո՛ւգ առցեն, եւ այգիքն Սեբիմայ որ կլանէին զազգս. կոխեցէ՛ք զայգիս նորա մինչեւ Յազեր՝ եւ մի՛ հասջիք. մոլորեցայք յանապատի. առաքեալք նորա լքան, քանզի անցին ընդ ծովն[9762]։ [9762] Ոմանք. Եւ այգիքն Եսեբեմայ... մինչեւ Յազեր. եւ մի՛ խառնիցիք. կամ՝ խռնիցիք. մոլորե՛՛... անցին ընդ ծով։
8 քանզի Եսեբոնի դաշտերն ու Սեբիմայի այգիները նուազեցին, ազգերի իշխանները կոտորեցին նրա ընտիր-ընտիր որթատունկերը, որոնք հասնում էին մինչեւ Յազեր, տարածւում անապատում, եւ նրանց շառաւիղները ձգուելով անցնում ծովից այն կողմ[19]:[19] 19. Մտքի յստակութեան համար այս համարում հետեւել ենք եբրայերէն բնագրին:
8 Քանզի Եսեբոնին դաշտերը նուաղեցան. Ազգերու իշխանները Սեբամային որթատունկին ամենէն պատուական ճիւղերը կոտրեցին, Որոնք մինչեւ Յազեր հասեր էին եւ անապատը շրջապատեր էին։Անոր շառաւիղները երկննալով՝ ծովէն անցեր էին։
Դաշտքն Եսեբոնայ սուգ առցեն, եւ այգիքն Սեբիմայ որ կլանէին զազգս. կոխեցէք զայգիս նորա մինչեւ Յազեր` եւ մի՛ հասջիք. մոլորեցայք յանապատի. առաքեալք նորա լքան, քանզի անցին ընդ ծովն:

16:8: Դաշտքն Եսեբոնայ սո՛ւգ առցեն, եւ այգիքն Սեբիմայ որ կլանէին զազգս. կոխեցէ՛ք զայգիս նորա մինչեւ Յազեր՝ եւ մի՛ հասջիք. մոլորեցայք յանապատի. առաքեալք նորա լքան, քանզի անցին ընդ ծովն[9762]։
[9762] Ոմանք. Եւ այգիքն Եսեբեմայ... մինչեւ Յազեր. եւ մի՛ խառնիցիք. կամ՝ խռնիցիք. մոլորե՛՛... անցին ընդ ծով։
8 քանզի Եսեբոնի դաշտերն ու Սեբիմայի այգիները նուազեցին, ազգերի իշխանները կոտորեցին նրա ընտիր-ընտիր որթատունկերը, որոնք հասնում էին մինչեւ Յազեր, տարածւում անապատում, եւ նրանց շառաւիղները ձգուելով անցնում ծովից այն կողմ[19]:
[19] 19. Մտքի յստակութեան համար այս համարում հետեւել ենք եբրայերէն բնագրին:
8 Քանզի Եսեբոնին դաշտերը նուաղեցան. Ազգերու իշխանները Սեբամային որթատունկին ամենէն պատուական ճիւղերը կոտրեցին, Որոնք մինչեւ Յազեր հասեր էին եւ անապատը շրջապատեր էին։Անոր շառաւիղները երկննալով՝ ծովէն անցեր էին։
zohrab-1805▾ eastern-1994▾ western am▾
16:816:8 Поля Есевонские оскудели, также и виноградник Севамский; властители народов истребили лучшие лозы его, которые достигали до Иазера, расстилались по пустыне; побеги их расширялись, переходили за море.
16:8 τὰ ο the πεδία πεδιον sad ἄμπελος αμπελος vine Σεβαμα σεβαμα swallow; consume τὰ ο the ἔθνη εθνος nation; caste καταπατήσατε καταπατεω trample τὰς ο the ἀμπέλους αμπελος vine αὐτῆς αυτος he; him ἕως εως till; until Ιαζηρ ιαζηρ not μὴ μη not συνάψητε συναπτω mislead; wander τὴν ο the ἔρημον ερημος lonesome; wilderness οἱ ο the ἀπεσταλμένοι αποστελλω send off / away ἐγκατελείφθησαν εγκαταλειπω abandon; leave behind διέβησαν διαβαινω step through; go across γὰρ γαρ for τὴν ο the ἔρημον ερημος lonesome; wilderness
16:8 כִּ֣י kˈî כִּי that שַׁדְמֹות֩ šaḏmôṯ שְׁדֵמָה terrace חֶשְׁבֹּ֨ון ḥešbˌôn חֶשְׁבֹּון Heshbon אֻמְלָ֜ל ʔumlˈāl אמל wither גֶּ֣פֶן gˈefen גֶּפֶן vine שִׂבְמָ֗ה śivmˈā שִׂבְמָה Sibmah בַּעֲלֵ֤י baʕᵃlˈê בַּעַל lord, baal גֹויִם֙ ḡôyˌim גֹּוי people הָלְמ֣וּ hālᵊmˈû הלם strike שְׂרוּקֶּ֔יהָ śᵊrûqqˈeʸhā שָׂרֹק bright red עַד־ ʕaḏ- עַד unto יַעְזֵ֥ר yaʕzˌēr יַעְזֵר Jazer נָגָ֖עוּ nāḡˌāʕû נגע touch תָּ֣עוּ tˈāʕû תעה err מִדְבָּ֑ר miḏbˈār מִדְבָּר desert שְׁלֻ֣חֹותֶ֔יהָ šᵊlˈuḥôṯˈeʸhā שְׁלֻחֹות shoots נִטְּשׁ֖וּ niṭṭᵊšˌû נטשׁ abandon עָ֥בְרוּ ʕˌāvᵊrû עבר pass יָֽם׃ yˈom יָם sea
16:8. quoniam suburbana Esebon deserta sunt et vinea Sabama domini gentium exciderunt flagella eius usque ad Iazer pervenerunt erraverunt in deserto propagines eius relictae sunt transierunt mareFor the suburbs of Hesebon are desolate, and the lords of the nations have destroyed the vineyard of Sabama: the branches thereof have reached even to Jazer: they have wandered in the wilderness, the branches thereof are left, they are gone over the sea.
8. For the fields of Heshbon languish, and the vine of Sibmah; the lords of the nations have broken down the choice plants thereof; they reached even unto Jazer, they wandered into the wilderness; her branches were spread abroad, they passed over the sea.
16:8. For the suburbs of Heshbon are deserted, and the lords of the Gentiles have cut down the vineyard of Sibmah. Its vines have arrived even at Jazer. They have wandered in the desert. Its seedlings have been abandoned. They have crossed over the sea.
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, [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:

16:8 Поля Есевонские оскудели, также и виноградник Севамский; властители народов истребили лучшие лозы его, которые достигали до Иазера, расстилались по пустыне; побеги их расширялись, переходили за море.
16:8
τὰ ο the
πεδία πεδιον sad
ἄμπελος αμπελος vine
Σεβαμα σεβαμα swallow; consume
τὰ ο the
ἔθνη εθνος nation; caste
καταπατήσατε καταπατεω trample
τὰς ο the
ἀμπέλους αμπελος vine
αὐτῆς αυτος he; him
ἕως εως till; until
Ιαζηρ ιαζηρ not
μὴ μη not
συνάψητε συναπτω mislead; wander
τὴν ο the
ἔρημον ερημος lonesome; wilderness
οἱ ο the
ἀπεσταλμένοι αποστελλω send off / away
ἐγκατελείφθησαν εγκαταλειπω abandon; leave behind
διέβησαν διαβαινω step through; go across
γὰρ γαρ for
τὴν ο the
ἔρημον ερημος lonesome; wilderness
16:8
כִּ֣י kˈî כִּי that
שַׁדְמֹות֩ šaḏmôṯ שְׁדֵמָה terrace
חֶשְׁבֹּ֨ון ḥešbˌôn חֶשְׁבֹּון Heshbon
אֻמְלָ֜ל ʔumlˈāl אמל wither
גֶּ֣פֶן gˈefen גֶּפֶן vine
שִׂבְמָ֗ה śivmˈā שִׂבְמָה Sibmah
בַּעֲלֵ֤י baʕᵃlˈê בַּעַל lord, baal
גֹויִם֙ ḡôyˌim גֹּוי people
הָלְמ֣וּ hālᵊmˈû הלם strike
שְׂרוּקֶּ֔יהָ śᵊrûqqˈeʸhā שָׂרֹק bright red
עַד־ ʕaḏ- עַד unto
יַעְזֵ֥ר yaʕzˌēr יַעְזֵר Jazer
נָגָ֖עוּ nāḡˌāʕû נגע touch
תָּ֣עוּ tˈāʕû תעה err
מִדְבָּ֑ר miḏbˈār מִדְבָּר desert
שְׁלֻ֣חֹותֶ֔יהָ šᵊlˈuḥôṯˈeʸhā שְׁלֻחֹות shoots
נִטְּשׁ֖וּ niṭṭᵊšˌû נטשׁ abandon
עָ֥בְרוּ ʕˌāvᵊrû עבר pass
יָֽם׃ yˈom יָם sea
16:8. quoniam suburbana Esebon deserta sunt et vinea Sabama domini gentium exciderunt flagella eius usque ad Iazer pervenerunt erraverunt in deserto propagines eius relictae sunt transierunt mare
For the suburbs of Hesebon are desolate, and the lords of the nations have destroyed the vineyard of Sabama: the branches thereof have reached even to Jazer: they have wandered in the wilderness, the branches thereof are left, they are gone over the sea.
16:8. For the suburbs of Heshbon are deserted, and the lords of the Gentiles have cut down the vineyard of Sibmah. Its vines have arrived even at Jazer. They have wandered in the desert. Its seedlings have been abandoned. They have crossed over the sea.
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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
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 the two last words of this verse with the beginning of the following. Their rendering is: και ουκ εντραπησῃ, τα πεδια Εσεβων. For אך ach they must have read אל al; otherwise, how came they by the negative, which seems not to belong to this place? Neither is it easy to make sense of the rest without a small alteration, by reading, instead of εντραπησῃ τα, εντραπησεται. In a word, the Arabic version taken from the Septuagint, plainly authorizes this reading of the Septuagint, and without the negative; and it is fully confirmed by MSS. Pachom. and 1. D. II., which have both of them εντραπησεται πεδια Εσεβων, without the negative; which makes an excellent sense, and, I think, gives us the true reading of the Hebrew text; אך נכלמו שדמות חשבון ak nichlemu shadmoth cheshbon. They frequently render the verb נכלם nichlam by εντρεπομαι. And נכלמו nichlemu answers perfectly well to אמלל umlal, the parallel word in the next line. The MSS. vary in expressing the word נכאים nechaim, which gives no tolerable sense in this place; one reads נוכאים nochaim; two others בכאים bechaim; in another the כ caph is upon a rasure of two letters; and the Vulgate instead of it reads מכותם mecotham, plagas suas. - L.
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 נטשו nitteshu, a MS. has נגשו niggeshu; which may perhaps be right. Compare Jer 48:32, which has in this part of the sentence the synonymous word נגעו nagau.
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.
הלמו halemu, knocked down, demolished; that is overpowered, intoxicated. The drunkards of Ephraim are called by the prophet, Isa 28:1, הלומי יין halumey yayin, drinkers of wine. See Schultens on Pro 23:25. Gratius, speaking of the Mareotic wine, says of it,
Pharios quae fregit noxia reges. Cyneg. 312.
Albert Barnes: Notes on the Bible - 1834
16:8: For the fields of Heshbon - (See the note at Isa 15:4.)
Languish - They are parched up with drought. The 'fields' here evidently mean "vineyards," for so the parallelism demands. So in Deu 32:32 :
Their vine is of the vine of Sodom,
And of the fields of Gomorrah.
And the vine of Sibmah - Sibmah, or Shibmah, was a city of Reuben Num 32:38; Jos 13:19. Jeremiah, in the parallel place Jer 48:32 speaks of the vine of Sibmah also. He also says that the enemies of Moab had taken Sibmah, and that the vine and wine had been destroyed Jer 48:33. There was no more certain mode of producing desolation in a land where grapes were extensively cultivated than to cut down the vines. The Turks constantly practice that in regard to their enemies, and the result is, that wide desolation comes upon the countries which they invade. At this time it is probable that Sibmah belonged to the Moabites. It is mentioned here as being distinguished for the luxuriant production of the grape. Seetzen still found the vine cultivated in that region. Jerome says, that between Sibmah and Heshbon there was scarcely a distance of five hundred paces, half a Roman mile.
The lords of the heathen - The princes of the pagan nations that had come to invade Moab. The words 'have broken down' (הלמוּ hâ lemû) may be taken in either of two senses, either to beat, strike, or break down, as in our version; or "to be" beaten, or smitten with wine - that is, to become intoxicated - like the Greek οἰνοπλὴξ oinoplē x - "smitten with wine." The former is doubtless the sense here.
The principal plants thereof - The chose vines of it - "her sorek" (שׂרוּקיה s'erû qehā). (See the notes at Isa 5:2.)
They are come - That is, the vines of Sibmah had spread or extended themselves even to Jazer, indicating their great luxuriance and fertility." Jazer was a city at the foot of the mountains of Gilead which was given to Gad, and afterward to the Levites Jos 21:39. Jerome says it was about fifteen miles from Heshbon. Seetzen found the ruins of a city called Szar, and another place called Szir, from which a small stream (Nahar Szir) flows into the Jordan (Gesenius). That the shoots of the vine of Sibmah reached unto Jazer and the desert, is a beautiful poetic expression for the extensive spread and luxuriance of the vine in that region.
They wandered - The vines "wandered" in the desert. They found no twig or tree to which they could attach themselves, and they spread around in wild luxuriancy.
Through the wilderness - The wilderness or desert of Arabia, which encompassed Moab.
Her branches are stretched out - Are extended far, or are very luxuriant.
They are gone over the sea - Called in the parallel place in Jer 48:32, 'the Sea of Jazer;' probably some lake that had that name near the city of Jazer. It may "possibly" mean the Dead Sea, but that name is not elsewhere given to the Dead Sea in the Scriptures. It has been objected by some to this statement that modern travelers have not found any such place as the 'Sea of Jazer;' or any lake in the vicinity of Jazer. But we may observe -
(1) that Seetzen found a stream flowing into the Jordan near Jazer; and
(2) that it is possible that a pond or lake may have once there existed which may have been since, in the course of ages, filled with sand.
It is known, for example, that in the vicinity of Suez the ancient narrow gulf there, and the large inland sea made by the Bitter lakes, have been choked up by the sand of the desert. Seetzen also says that he saw some pools near the source of the stream called Nahar Szir ("river Szir"). Prof. Stuart. "Bib. Rep." vol. vii. p. 158. The whole description of the vines of Sibmah is poetic; designed, not to be literally understood, but to denote their remarkable luxuriance and fertility. A similar description of a "vine" - though there used to denote the Jewish people - occurs in Psa 80:8-11 :
Thou hast brought a vine out of Egypt;
Thou hast cast out the heathen and planted it;
Thou preparedst room before it,
And didst cause it to take deep root,
And it filled the land.
The hills were covered with the shadow of it,
And the boughs thereof were like the goodly cedars.
She sent out her boughs unto the sea,
And her branches unto the river.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:8: the fields: Isa 15:4, Isa 24:7; Sa2 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; Jos 13:25
stretched out: or, plucked up
Geneva 1599
16:8 For the fields of Heshbon languish, [and] the vine of Sibmah: (h) the lords of the nations have broken down her principal plants, they have come [even] to (i) Jazer, they wandered [through] the wilderness: her branches are extended, they have gone over the sea.
(h) That is, the Assyrians and other enemies.
(i) Meaning that the country of Moab was now destroyed, and all the precious things of it were carried into the borders yea into other countries and over the sea.
John Gill
16:8 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 Is 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, Song 7:4 though Aben Ezra and Kimchi think the word signifies vines, as they suppose it does in Deut 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, Deut 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.
(e) Geograph. l. 5. c. 19. (f) De locis Hebraicis, fol. 92. G.
John Wesley
16:8 The lords - The Assyrians or Chaldeans, the great rulers of the eastern nations. Plants - The choicest vines. Under which one particular he seems to understand, not only all other fruits and goods, but even their choicest people. They - The lords of the heathen are come as far as Jazer, which is the utmost border of Moab. Wandered - The Moabites fled for their lives, and wandered hither and thither in the wilderness of Moab. Branches - Her people, called plants before. Stretched - Driven from their own homes, and dispersed into several countries. 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.
Robert Jamieson, A. R. Fausset and David Brown
16:8 fields--vine-fields (Deut 32:32).
vine of Sibmah--near Heshbon: namely, languishes.
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 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).
come . . . Jazer--They (the vine shoots) reached even to Jazer, fifteen miles from Heshbon.
wandered--They overran in wild luxuriance the wilderness of Arabia, encompassing Moab.
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 (Ps 80:8-11).
16:916:9: Վասն այսորիկ լացուցի՛ց իբրեւ զլալիւնն Յազերայ զայգիս Սեբիմայ. եւ զծառատունկն քո կոտորեաց Եսեբոն եւ Ելիլայ. զի զհունձս քո եւ զկութս քո կոխեցի՛ց, եւ ամենեքեան կործանեսցին[9763]։ [9763] Ոմանք. Լացից իբրեւ զլալիւն Յեզերայ զայգիս Սաբեմայ. կամ՝ Եսեբեմայ. զծառատունկն քո... եւ Ելէիլա։
9 Դրա համար էլ Յազերի լացով պիտի լամ Սեբիմայի այգիների վրայ: Ո՛վ Եսեբոն եւ Ելէիլա, ձեր ծառերը կոտորուեցին, որպէսզի ձեր հունձն ու այգեկութը վերանան, եւ ամէն ինչ կործանուի:
9 Ասոր համար Սեբամային որթատունկին վրայ Յազերին լացովը պիտի լամ. Ձեզ աչքիս արցունքովը պիտի ոռոգեմ, ո՛վ Եսեբոն ու Եղէաղէ, Վասն զի ձեր ամառնային պտուղին ու հունձքին համար եղած աղաղակը դադրեցաւ։
Վասն այսորիկ լացից իբրեւ զլալիւնն Յազերայ զայգիս Սեբիմայ, զծառատունկն քո կոտորեաց Եսեբոն եւ Եղէիղա. զի զհունձս քո եւ զկութս քո կոխեցից, եւ ամենեքեան կործանեսցին:

16:9: Վասն այսորիկ լացուցի՛ց իբրեւ զլալիւնն Յազերայ զայգիս Սեբիմայ. եւ զծառատունկն քո կոտորեաց Եսեբոն եւ Ելիլայ. զի զհունձս քո եւ զկութս քո կոխեցի՛ց, եւ ամենեքեան կործանեսցին[9763]։
[9763] Ոմանք. Լացից իբրեւ զլալիւն Յեզերայ զայգիս Սաբեմայ. կամ՝ Եսեբեմայ. զծառատունկն քո... եւ Ելէիլա։
9 Դրա համար էլ Յազերի լացով պիտի լամ Սեբիմայի այգիների վրայ: Ո՛վ Եսեբոն եւ Ելէիլա, ձեր ծառերը կոտորուեցին, որպէսզի ձեր հունձն ու այգեկութը վերանան, եւ ամէն ինչ կործանուի:
9 Ասոր համար Սեբամային որթատունկին վրայ Յազերին լացովը պիտի լամ. Ձեզ աչքիս արցունքովը պիտի ոռոգեմ, ո՛վ Եսեբոն ու Եղէաղէ, Վասն զի ձեր ամառնային պտուղին ու հունձքին համար եղած աղաղակը դադրեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
16:916:9 Посему {и} я буду плакать о лозе Севамской плачем Иазера, буду обливать тебя слезами моими, Есевон и Елеала; ибо во время собирания винограда твоего и во время жатвы твоей нет более шумной радости.
16:9 διὰ δια through; because of τοῦτο ουτος this; he κλαύσομαι κλαιω weep; cry ὡς ως.1 as; how τὸν ο the κλαυθμὸν κλαυθμος weeping Ιαζηρ ιαζηρ vine Σεβαμα σεβαμα the δένδρα δενδρον tree σου σου of you; your κατέβαλεν καταβαλλω cast down; lay down Εσεβων εσεβων and; even Ελεαλη ελεαλη since; that ἐπὶ επι in; on τῷ ο the θερισμῷ θερισμος harvest καὶ και and; even ἐπὶ επι in; on τῷ ο the τρυγήτῳ τρυγητος of you; your καταπατήσω καταπατεω trample καὶ και and; even πάντα πας all; every πεσοῦνται πιπτω fall
16:9 עַל־ ʕal- עַל upon כֵּ֡ן kˈēn כֵּן thus אֶבְכֶּ֞ה ʔevkˈeh בכה weep בִּ bi בְּ in בְכִ֤י vᵊḵˈî בְּכִי weeping יַעְזֵר֙ yaʕzˌēr יַעְזֵר Jazer גֶּ֣פֶן gˈefen גֶּפֶן vine שִׂבְמָ֔ה śivmˈā שִׂבְמָה Sibmah אֲרַיָּ֨וֶךְ֙ ʔᵃrayyˈāweḵ רוה drink דִּמְעָתִ֔י dimʕāṯˈî דִּמְעָה tear חֶשְׁבֹּ֖ון ḥešbˌôn חֶשְׁבֹּון Heshbon וְ wᵊ וְ and אֶלְעָלֵ֑ה ʔelʕālˈē אֶלְעָלֵה Elealeh כִּ֧י kˈî כִּי that עַל־ ʕal- עַל upon קֵיצֵ֛ךְ qêṣˈēḵ קַיִץ summer וְ wᵊ וְ and עַל־ ʕal- עַל upon קְצִירֵ֖ךְ qᵊṣîrˌēḵ קָצִיר harvest הֵידָ֥ד hêḏˌāḏ הֵידָד shouting נָפָֽל׃ nāfˈāl נפל fall
16:9. super hoc plorabo in fletu Iazer vineam Sabama inebriabo te lacrima mea Esebon et Eleale quoniam super vindemiam tuam et super messem tuam vox calcantium inruitTherefore I will lament with the weeping of Jazer the vineyard of Sabama: I will water thee with my tears, O Hesebon, and Eleale: for the voice of the treaders hath rushed in upon thy vintage, and upon thy harvest.
9. Therefore I will weep with the weeping of Jazer for the vine of Sibmah: I will water thee with my tears, O Heshbon, and Elealeh: for upon thy summer fruits and upon thy harvest the shout is fallen.
16:9. I will weep with the tears of Jazer over this, the vineyard of Sibmah. I will inebriate you with my tears, Heshbon and Elealeh! For the sound of those who trample has rushed over your vintage and over your harvest.
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: I will water thee with my tears, O Heshbon, and Elealeh: for the shouting for thy summer fruits and for thy harvest is fallen:

16:9 Посему {и} я буду плакать о лозе Севамской плачем Иазера, буду обливать тебя слезами моими, Есевон и Елеала; ибо во время собирания винограда твоего и во время жатвы твоей нет более шумной радости.
16:9
διὰ δια through; because of
τοῦτο ουτος this; he
κλαύσομαι κλαιω weep; cry
ὡς ως.1 as; how
τὸν ο the
κλαυθμὸν κλαυθμος weeping
Ιαζηρ ιαζηρ vine
Σεβαμα σεβαμα the
δένδρα δενδρον tree
σου σου of you; your
κατέβαλεν καταβαλλω cast down; lay down
Εσεβων εσεβων and; even
Ελεαλη ελεαλη since; that
ἐπὶ επι in; on
τῷ ο the
θερισμῷ θερισμος harvest
καὶ και and; even
ἐπὶ επι in; on
τῷ ο the
τρυγήτῳ τρυγητος of you; your
καταπατήσω καταπατεω trample
καὶ και and; even
πάντα πας all; every
πεσοῦνται πιπτω fall
16:9
עַל־ ʕal- עַל upon
כֵּ֡ן kˈēn כֵּן thus
אֶבְכֶּ֞ה ʔevkˈeh בכה weep
בִּ bi בְּ in
בְכִ֤י vᵊḵˈî בְּכִי weeping
יַעְזֵר֙ yaʕzˌēr יַעְזֵר Jazer
גֶּ֣פֶן gˈefen גֶּפֶן vine
שִׂבְמָ֔ה śivmˈā שִׂבְמָה Sibmah
אֲרַיָּ֨וֶךְ֙ ʔᵃrayyˈāweḵ רוה drink
דִּמְעָתִ֔י dimʕāṯˈî דִּמְעָה tear
חֶשְׁבֹּ֖ון ḥešbˌôn חֶשְׁבֹּון Heshbon
וְ wᵊ וְ and
אֶלְעָלֵ֑ה ʔelʕālˈē אֶלְעָלֵה Elealeh
כִּ֧י kˈî כִּי that
עַל־ ʕal- עַל upon
קֵיצֵ֛ךְ qêṣˈēḵ קַיִץ summer
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
קְצִירֵ֖ךְ qᵊṣîrˌēḵ קָצִיר harvest
הֵידָ֥ד hêḏˌāḏ הֵידָד shouting
נָפָֽל׃ nāfˈāl נפל fall
16:9. super hoc plorabo in fletu Iazer vineam Sabama inebriabo te lacrima mea Esebon et Eleale quoniam super vindemiam tuam et super messem tuam vox calcantium inruit
Therefore I will lament with the weeping of Jazer the vineyard of Sabama: I will water thee with my tears, O Hesebon, and Eleale: for the voice of the treaders hath rushed in upon thy vintage, and upon thy harvest.
16:9. I will weep with the tears of Jazer over this, the vineyard of Sibmah. I will inebriate you with my tears, Heshbon and Elealeh! For the sound of those who trample has rushed over your vintage and over your harvest.
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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: Пророк, в чувстве сострадания о гибели столь прекрасных виноградников и полей, смешивает свои слезы со слезами Иазера.

Елеала - см. 15:4.

Ибо... это придаточное предложение точнее с еврейского должно быть передано так "ибо над вашими плодами и под вашей жатвой раздался крик давильщика винограда" (Condamin). Враг Моава подобен давильщику, который с усердием топчет виноград, положенный в каменное корыто.

В виноградниках не поют, не ликуют. Время собирания винограда в Палестине столь же веселое и радостное, как и время жатвы. Со всех сторон раздаются веселые песни. Вообще во время уборки плодов на Востоке работники одобряют друг друга криками. Точила же обыкновенно делались довольно большие; так что в них могли работать в одно и то же время несколько давильщиков.

Я прекратил. Этими словами Бог как бы сдерживает пророка в его изъявлении сострадания по отношению к Моавитской стране.
Adam Clarke: Commentary on the Bible - 1831
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 Septuagint read כבכי kibeki, as with weeping, which I follow.
For thy summer fruits and for thy harvest is fallen "And upon thy vintage the destroyer hath fallen" - ועל קצירך הידד נפל veal ketsirech heidad naphal. In these few words there are two great mistakes, which the text of Jer 48:32 rectifies. For קצירך ketsirech, it has בצירך betsirech; and for הידד heidad, שדד shoded; both which corrections the Chaldee in this place confirms. As to the first,
"Hesebon and Eleale, and
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. הידד heidad is the noisy acclamation of the treaders of the grapes. And see what sense this makes in the literal rendering of the Vulgate: super messem tuam vox calcantium irruit, "upon thy harvest the voice of the treaders rushes." The reading in Jer 48:32 is certainly right, שדד נפל shoded naphal, "the destroyer hath fallen." The shout of the treaders does not come in till the next verse; in which the text of Isaiah in its turn mends that of Jer 48:33, where instead of the first הידד heidad, "the shout," we ought undoubtedly to read, as here, הדרך haddorech, "the treader."
Albert Barnes: Notes on the Bible - 1834
16:9: Therefore, I will bewail - So great is the desolation that I, the prophet, will lament it, though it belongs to another nation than mine own. The expression indicates that the calamity will be great (see the note at Isa 15:5).
With the weeping of Jazer - That is, I will pour out the same lamentation for the vine of Sibmah which I do for Jazer; implying that it would be deep and bitter sorrow (see Jer 48:32).
I will water thee with my tears - Indicating the grievous calamities that were coming upon those places, on account of the pride of the nation. They were to Isaiah foreign nations, but he had a heart that could feel for their calamities.
For the shouting for thy summer fruits - The shouting attending the ingathering of the harvest (note, Isa 9:3). The word used here (הידד hē ydâ d), denotes, properly, a joyful acclamation, a shout of joy or rejoicing, such as was manifested by the vintager and presser of grapes Jer 25:30; Jer 48:33; or such as was made by the warrior Jer 51:14. Here it means, that in the time when they would expect the usual shout of the harvest, it should not be heard, but instead, thereof, there should be the triumph of the warrior. Literally, 'upon thy summer fruits, and upon thy harvests has the shouting fallen;' that is, the shout of the warrior has fallen upon that harvest instead of the rejoicing of the farmer. So Jeremiah evidently understands it Jer 48:32 : 'The spoiler is fallen upon thy summer fruits, and upon thy vintage.' Lowth proposes here a correction of the Hebrew text, but without necessity or authority.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:9: 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 upon, etc
Carl Friedrich Keil and Franz Delitzsch
16:9
The beauties of nature and fruitfulness of the land, which come into the possession of any nation, are gifts from the riches of divine goodness, remnants of the paradisaical commencement of the history of man, and types of its paradisaical close; and for this very reason they are not matters of indifference to the spirit of prophecy. And for the same reason, it is not unworthy of a prophet, who predicts the renovation of nature and the perfecting of it into the beauty of paradise, to weep over such a devastation as that of the Moabitish vineyards which was now passing before his mind (cf., Is 32:12-13). "Therefore I bemoan the vines of Sibmah with the weeping of Jazer; I flood thee with my tears, O Heshbon and Elealeh, that Hdad hath fallen upon thy fruit-harvest and upon thy vintage." A tetrastich, the Hebrew equivalent, in measure and movement, of a sapphic strophe. The circumstantiality of the vision is here swallowed up again by the sympathy of the prophet; and the prophecy, which is throughout as truly human as it is divine, becomes soft and flowing like an elegy. The prophet mingles his tears with the tears of Jazer. Just as the latter weeps for the devastated vines of Sibmah, so does he also weep. The form אריּוך, transposed from ארוּיך = ארוּך (cf., Ewald, 253, a, where it is explained as being a rare "voluntative" formation), corresponds to the elegiac tone of the whole strophe. Heshbon and Elealeh, those closely connected cities, with their luxuriant fields (shedemoth, Is 16:8), are now lying in ruins; and the prophet waters them with tears, because hedad has fallen upon the fruit-harvest and vintage of both the sister cities. In other instances the term kâtzı̄r is applied to the wheat-harvest; but here it is used in the same sense as bâtzı̄r, to which it is preferred on account of Isaiah's favourite alliteration, viz., with kaytz (compare, for example, the alliteration of mistor with sēther in Is 4:6). That it does not refer to the wheat-harvest here, but to the vintage, which was nearly coincident with the fruit-harvest (which is called kaytz, as in Is 28:4), is evident from the figure suggested in the word hēdâd, which was the shout raised by the pressers of the grapes, to give the time for moving their feet when treading out the wine (Is 16:10; Jer 25:30). A hēdâd of this kind had fallen upon the rich floors of Heshbon-Elealeh, inasmuch as they had been trodden down by enemies - a Hedad, and yet no Hedad, as Jeremiah gives it in a beautiful oxymoron (Jer 48:33), i.e., no joyous shout of actual grape-treaders.
Geneva 1599
16:9 Therefore I will (k) 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 (l) harvest is fallen.
(k) He shows that their plague was so great that it would have moved any man to lament with them, as in (Ps 141:5).
(l) The enemies are come upon you, and shout for joy when they carry your conveniences from you as in (Jer 48:33).
John Gill
16:9 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 Ps 6:6,
O Heshbon, and Elealeh; perhaps alluding to the fishponds, in the former, Song 7:4 of these places; see Gill on Is 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 Is 16:10.
(g) Ebr Concord. Part p. 253.
John Wesley
16:9 Sibmah - I will bewail Sibmah, as I did bewail Jazer, which was destroyed before Sibmah. Fallen - Those joyful shouts which were customary in the time of harvest and vintage, shall cease.
Robert Jamieson, A. R. Fausset and David Brown
16:9 I--will bewail for its desolation, though I belong to another nation (see on Is 15:5).
with . . . weeping of Jazer--as Jazer weeps.
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 at the vintage) is fallen" (Is 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."
16:1016:10: Եւ բարձցի ուրախութիւն եւ ցնծութիւն յայգեաց, եւ յայգեստանի քում ուրախութիւն մի՛ լիցի. եւ մի՛ կոխեսցեն գինի ՚ի հնծանս քո, քանզի պակասեաց։
10 Ուրախութիւնն ու ցնծութիւնը պիտի վերանան այգիներից, ձեր այգեստանում ուրախութիւն չի լինելու, ձեր հնձաններում գինի չեն քամելու, որովհետեւ է՛լ այգեկութ չի լինի:
10 Պտղաբեր արտերէն ուրախութիւնն ու ցնծութիւնը պիտի վերնան, Այգիներու մէջ երգերու եւ ցնծութեան ձայն պիտի չլսուի։Հնձանի մէջ ա՛լ գինի պիտի չկոխեն։Անոնց աղաղակը վերջացուցի։
Եւ բարձցի ուրախութիւն եւ ցնծութիւն [246]յայգեաց, եւ յայգեստանի քում ուրախութիւն մի՛ լիցի``. եւ մի՛ կոխեսցեն գինի ի հնծանս քո [247]քանզի պակասեաց:

16:10: Եւ բարձցի ուրախութիւն եւ ցնծութիւն յայգեաց, եւ յայգեստանի քում ուրախութիւն մի՛ լիցի. եւ մի՛ կոխեսցեն գինի ՚ի հնծանս քո, քանզի պակասեաց։
10 Ուրախութիւնն ու ցնծութիւնը պիտի վերանան այգիներից, ձեր այգեստանում ուրախութիւն չի լինելու, ձեր հնձաններում գինի չեն քամելու, որովհետեւ է՛լ այգեկութ չի լինի:
10 Պտղաբեր արտերէն ուրախութիւնն ու ցնծութիւնը պիտի վերնան, Այգիներու մէջ երգերու եւ ցնծութեան ձայն պիտի չլսուի։Հնձանի մէջ ա՛լ գինի պիտի չկոխեն։Անոնց աղաղակը վերջացուցի։
zohrab-1805▾ eastern-1994▾ western am▾
16:1016:10 Исчезло с плодоносной земли веселье и ликование, и в виноградниках не поют, не ликуют; виноградарь не топчет винограда в точилах: Я прекратил ликование.
16:10 καὶ και and; even ἀρθήσεται αιρω lift; remove εὐφροσύνη ευφροσυνη celebration καὶ και and; even ἀγαλλίαμα αγαλλιαμα from; out of τῶν ο the ἀμπελώνων αμπελων vineyard σου σου of you; your καὶ και and; even ἐν εν in τοῖς ο the ἀμπελῶσίν αμπελων vineyard σου σου of you; your οὐ ου not μὴ μη not εὐφρανθήσονται ευφραινω celebrate; cheer καὶ και and; even οὐ ου not μὴ μη not πατήσουσιν πατεω trample οἶνον οινος wine εἰς εις into; for τὰ ο the ὑπολήνια υποληνιον under-trough; vat πέπαυται παυω stop γάρ γαρ for
16:10 וְ wᵊ וְ and נֶאֱסַ֨ף neʔᵉsˌaf אסף gather שִׂמְחָ֤ה śimḥˈā שִׂמְחָה joy וָ wā וְ and גִיל֙ ḡîl גִּיל rejoicing מִן־ min- מִן from הַ ha הַ the כַּרְמֶ֔ל kkarmˈel כַּרְמֶל orchard וּ û וְ and בַ va בְּ in † הַ the כְּרָמִ֥ים kkᵊrāmˌîm כֶּרֶם vineyard לֹֽא־ lˈō- לֹא not יְרֻנָּ֖ן yᵊrunnˌān רנן cry of joy לֹ֣א lˈō לֹא not יְרֹעָ֑ע yᵊrōʕˈāʕ רוע shout יַ֗יִן yˈayin יַיִן wine בַּ ba בְּ in † הַ the יְקָבִ֛ים yᵊqāvˈîm יֶקֶב pit לֹֽא־ lˈō- לֹא not יִדְרֹ֥ךְ yiḏrˌōḵ דרך tread הַ ha הַ the דֹּרֵ֖ךְ ddōrˌēḵ דרך tread הֵידָ֥ד hêḏˌāḏ הֵידָד shouting הִשְׁבַּֽתִּי׃ hišbˈattî שׁבת cease
16:10. et auferetur laetitia et exultatio de Carmelo et in vineis non exultabit neque iubilabit vinum in torculari non calcabit qui calcare consueverat vocem calcantium abstuliAnd gladness and joy shall be taken away from Carmel, and there shall be no rejoicing nor shouting in the vineyards. He shall not tread out wine in the press that was wont to tread it out: the voice of the treaders I have taken away.
10. And gladness is taken away, and joy out of the fruitful field; and in the vineyards there shall be no singing, neither joyful noise: no treader shall tread out wine in the presses; I have made the shout to cease.
16:10. And so, rejoicing and exultation will be taken away from Carmel, and there will be no jubilation or exultation in the vineyards. He who was accustomed to tread will not tread out the wine in the winepress. I have taken away the sound of those who tread.
16:10. And gladness is taken away, and joy out of the plentiful field; and in the vineyards there shall be no singing, neither shall there be shouting: 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; and in the vineyards there shall be no singing, neither shall there be shouting: the treaders shall tread out no wine in [their] presses; I have made [their vintage] shouting to cease:

16:10 Исчезло с плодоносной земли веселье и ликование, и в виноградниках не поют, не ликуют; виноградарь не топчет винограда в точилах: Я прекратил ликование.
16:10
καὶ και and; even
ἀρθήσεται αιρω lift; remove
εὐφροσύνη ευφροσυνη celebration
καὶ και and; even
ἀγαλλίαμα αγαλλιαμα from; out of
τῶν ο the
ἀμπελώνων αμπελων vineyard
σου σου of you; your
καὶ και and; even
ἐν εν in
τοῖς ο the
ἀμπελῶσίν αμπελων vineyard
σου σου of you; your
οὐ ου not
μὴ μη not
εὐφρανθήσονται ευφραινω celebrate; cheer
καὶ και and; even
οὐ ου not
μὴ μη not
πατήσουσιν πατεω trample
οἶνον οινος wine
εἰς εις into; for
τὰ ο the
ὑπολήνια υποληνιον under-trough; vat
πέπαυται παυω stop
γάρ γαρ for
16:10
וְ wᵊ וְ and
נֶאֱסַ֨ף neʔᵉsˌaf אסף gather
שִׂמְחָ֤ה śimḥˈā שִׂמְחָה joy
וָ וְ and
גִיל֙ ḡîl גִּיל rejoicing
מִן־ min- מִן from
הַ ha הַ the
כַּרְמֶ֔ל kkarmˈel כַּרְמֶל orchard
וּ û וְ and
בַ va בְּ in
הַ the
כְּרָמִ֥ים kkᵊrāmˌîm כֶּרֶם vineyard
לֹֽא־ lˈō- לֹא not
יְרֻנָּ֖ן yᵊrunnˌān רנן cry of joy
לֹ֣א lˈō לֹא not
יְרֹעָ֑ע yᵊrōʕˈāʕ רוע shout
יַ֗יִן yˈayin יַיִן wine
בַּ ba בְּ in
הַ the
יְקָבִ֛ים yᵊqāvˈîm יֶקֶב pit
לֹֽא־ lˈō- לֹא not
יִדְרֹ֥ךְ yiḏrˌōḵ דרך tread
הַ ha הַ the
דֹּרֵ֖ךְ ddōrˌēḵ דרך tread
הֵידָ֥ד hêḏˌāḏ הֵידָד shouting
הִשְׁבַּֽתִּי׃ hišbˈattî שׁבת cease
16:10. et auferetur laetitia et exultatio de Carmelo et in vineis non exultabit neque iubilabit vinum in torculari non calcabit qui calcare consueverat vocem calcantium abstuli
And gladness and joy shall be taken away from Carmel, and there shall be no rejoicing nor shouting in the vineyards. He shall not tread out wine in the press that was wont to tread it out: the voice of the treaders I have taken away.
16:10. And so, rejoicing and exultation will be taken away from Carmel, and there will be no jubilation or exultation in the vineyards. He who was accustomed to tread will not tread out the wine in the winepress. I have taken away the sound of those who tread.
16:10. And gladness is taken away, and joy out of the plentiful field; and in the vineyards there shall be no singing, neither shall there be shouting: the treaders shall tread out no wine in [their] presses; I have made [their vintage] shouting to cease.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
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, for God is not the speaker in this place. The rendering of the Septuagint is πεπαυται γαρ κελευσμα, "the cry ceaseth;" which last word, necessary to the rendering of the Hebrew and to the sense, is supplied by MSS. Pachom. and 1. D. II., having been lost out of the other copies.
Albert Barnes: Notes on the Bible - 1834
16:10: And gladness ... - The gladness and joy that was commonly felt in the field producing a rich and luxuriant harvest.
Out of the plentiful field - Hebrew, 'From Carmel;' but Carmel means a fruitful field as well as the mountain of that name (see the note at Isa 10:18).
I have made their vintage shouting to cease - That is, by the desolation that has come upon the land. The vineyards are destroyed; and of course the shout of joy in the vintage is no more heard.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
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
Carl Friedrich Keil and Franz Delitzsch
16:10
The prophet, to whose favourite words and favourite figures Carmel belongs, both as the name of a place and as the name of a thing, now proceeds with his picture, and is plunged still more deeply into mourning. "And joy is taken away, and the rejoicing of the garden-land; and there is no exulting, no shouting in the vineyards: the treader treads out no wine in the presses; I put an end to the Hedad. Therefore my bowels sound for Moab like a harp, and my inside for Kir-heres." It is Jehovah who says "I put an end;" and consequently the words, "My bowels sound like a harp," or, as Jeremiah expresses it (Jer 48:36), like flutes, might appear to be expressive of the feelings of Jehovah. And the Scriptures do not hesitate to attribute mē‛ayim (viscera) to God (e.g., Is 63:15; Jer 31:20). But as the prophet is the sympathizing subject throughout the whole of the prophecy, it is better, for the sake of unity, to take the words in this instance also as expressing the prophet's feelings. Just as the hand or plectrum touches the strings of the harp, so that they vibrate with sound; so did the terrible things that he had heard Jehovah say concerning Moab touch the strings of his inward parts, and cause them to resound with notes of pain. By the bowels, or rather entrails (viscera), the heart, liver, and kidneys are intended - the highest organs of the Psyche, and the sounding-board, as it were, of those "hidden sounds" which exist in every man. God conversed with the prophet "in the spirit;" but what passed there took the form of individual impressions in the domain of the soul, in which impressions the bodily organs of the psychical life sympathetically shared. Thus the prophet saw in the spirit the purpose of God concerning Moab, in which he could not and would not make any change; but it threw his soul into all the restlessness of pain.
John Gill
16:10 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.
(h) "colligetur", Montanus; "ad verbum, collectum est", Vatablus.
John Wesley
16:10 Treaders - In those times they used to squeeze out the juice of their grapes by treading them with their feet.
Robert Jamieson, A. R. Fausset and David Brown
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."
16:1116:11: Վասն այսորիկ որովայն իմ ՚ի վերայ Մովաբու իբրեւ զքնա՛ր հնչեսցէ. եւ զփոր իմ իբրեւ զպարիսպ նորոգեցեր[9764]։ [9764] Ոմանք. Վասն այնորիկ որովայն։
11 Ահա թէ ինչու իմ աղիքները քնարի նման պիտի հնչեն Մովաբի համար, իսկ իմ փորը, իբրեւ պարիսպ, նորոգեցիր:
11 Այս պատճառով իմ հոգիս՝ Մովաբին համար Ու սիրտս Կիրհարէսէթին համար քնարի պէս ձայն պիտի տայ։
Վասն այսորիկ որովայն իմ ի վերայ Մովաբու իբրեւ զքնար հնչեսցէ, եւ [248]զփոր իմ իբրեւ զպարիսպ նորոգեցեր:

16:11: Վասն այսորիկ որովայն իմ ՚ի վերայ Մովաբու իբրեւ զքնա՛ր հնչեսցէ. եւ զփոր իմ իբրեւ զպարիսպ նորոգեցեր[9764]։
[9764] Ոմանք. Վասն այնորիկ որովայն։
11 Ահա թէ ինչու իմ աղիքները քնարի նման պիտի հնչեն Մովաբի համար, իսկ իմ փորը, իբրեւ պարիսպ, նորոգեցիր:
11 Այս պատճառով իմ հոգիս՝ Մովաբին համար Ու սիրտս Կիրհարէսէթին համար քնարի պէս ձայն պիտի տայ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1116:11 Оттого внутренность моя стонет о Моаве, как гусли, и сердце мое о Кирхарешете.
16:11 διὰ δια through; because of τοῦτο ουτος this; he ἡ ο the κοιλία κοιλια insides; womb μου μου of me; mine ἐπὶ επι in; on Μωαβ μωαβ as; how κιθάρα κιθαρα harp ἠχήσει ηχεω sound καὶ και and; even τὰ ο the ἐντός εντος inside μου μου of me; mine ὡσεὶ ωσει as if; about τεῖχος τειχος wall ὃ ος who; what ἐνεκαίνισας εγκαινιζω dedicate
16:11 עַל־ ʕal- עַל upon כֵּן֙ kˌēn כֵּן thus מֵעַ֣י mēʕˈay מֵעִים bowels לְ lᵊ לְ to מֹואָ֔ב môʔˈāv מֹואָב Moab כַּ ka כְּ as † הַ the כִּנֹּ֖ור kkinnˌôr כִּנֹּור cither יֶֽהֱמ֑וּ yˈehᵉmˈû המה make noise וְ wᵊ וְ and קִרְבִּ֖י qirbˌî קֶרֶב interior לְ lᵊ לְ to קִ֥יר חָֽרֶשׂ׃ qˌîr ḥˈāreś קִיר חֶרֶשׂ Kir Hareseth
16:11. super hoc venter meus ad Moab quasi cithara sonabit et viscera mea ad murum cocti laterisWherefore my bowels shall sound like a harp for Moab, and my inward parts for the brick wall.
11. Wherefore my bowels sound like an harp for Moab, and mine inward parts for Kir-heres.
16:11. Over this, my heart will resonate like a harp for Moab, and my inner most being for the brick wall.
16:11. Wherefore my bowels shall sound like an harp for Moab, and mine inward parts for Kirharesh.
Wherefore my bowels shall sound like an harp for Moab, and mine inward parts for Kir- haresh:

16:11 Оттого внутренность моя стонет о Моаве, как гусли, и сердце мое о Кирхарешете.
16:11
διὰ δια through; because of
τοῦτο ουτος this; he
ο the
κοιλία κοιλια insides; womb
μου μου of me; mine
ἐπὶ επι in; on
Μωαβ μωαβ as; how
κιθάρα κιθαρα harp
ἠχήσει ηχεω sound
καὶ και and; even
τὰ ο the
ἐντός εντος inside
μου μου of me; mine
ὡσεὶ ωσει as if; about
τεῖχος τειχος wall
ος who; what
ἐνεκαίνισας εγκαινιζω dedicate
16:11
עַל־ ʕal- עַל upon
כֵּן֙ kˌēn כֵּן thus
מֵעַ֣י mēʕˈay מֵעִים bowels
לְ lᵊ לְ to
מֹואָ֔ב môʔˈāv מֹואָב Moab
כַּ ka כְּ as
הַ the
כִּנֹּ֖ור kkinnˌôr כִּנֹּור cither
יֶֽהֱמ֑וּ yˈehᵉmˈû המה make noise
וְ wᵊ וְ and
קִרְבִּ֖י qirbˌî קֶרֶב interior
לְ lᵊ לְ to
קִ֥יר חָֽרֶשׂ׃ qˌîr ḥˈāreś קִיר חֶרֶשׂ Kir Hareseth
16:11. super hoc venter meus ad Moab quasi cithara sonabit et viscera mea ad murum cocti lateris
Wherefore my bowels shall sound like a harp for Moab, and my inward parts for the brick wall.
16:11. Over this, my heart will resonate like a harp for Moab, and my inner most being for the brick wall.
16:11. Wherefore my bowels shall sound like an harp for Moab, and mine inward parts for Kirharesh.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Пророк, слыша, что - это дело праведного гнева Божия против моавитян, еще более жалеет их, потому что сознает, как тяжко подпасть под гнев Всевышнего.

Внутренность стонет - плач у пророка рождается как бы внутри, выходит из глубины сердца. Это - истинное горе (ср. Иов 30:27).
Albert Barnes: Notes on the Bible - 1834
16:11: Wherefore my bowels - This is also an expression of the deep grief of the prophet in view of the calamities which were coming upon Moab. The "bowels" in the Scriptures are everywhere represented as the seat of compassion, pity, commiseration, and tender mercy Gen 43:30 : 'His bowels did yearn upon his brother' - he deeply felt for him, he greatly pitied him Kg1 3:26; Psa 25:6; Pro 12:10; Sol 5:4; Isa 63:15; Jer 4:19; Jer 31:20; Phi 1:8; Phi 2:1. In classic writers, the word 'bowels' denotes the "upper" viscera of victims - the heart, the lungs, the liver, which were eaten during or after the sacrifice (Robinson, "Lex.," on the word σπλάγχνον splangchnon). In the Scriptures, it denotes the "inward parts" - evidently also the upper viscera, regarded as the seat of the emotions and passions. The word as we use it - denoting the lower "viscera" - by no means expresses the sense of the word in the Scriptures, and it is this change in the signification which renders the use of the very language of the Bible unpleasant or inappropriate. We express the idea by the use of the word "heart" - the seat of the affections.
Shall sound like an harp - The "bowels" are represented in the Scriptures as affected in various modes in the exercise of pity or compassion. Thus, in Lam 1:20, Jeremiah says, 'My bowels are troubled' (see Lam 2:1; Jer 31:20). Job Job 30:27, says, 'My bowels boiled, and rested not;' there was great agitation; deep feeling. Thus, Jer 4:19 :
My bowels! My bowels! I am pained at my very heart.
My heart "maketh a noise" in me.
So Isa 63:15 : 'Where is the sounding of thy bowels and mercies?' The word 'sound' here means to make a tumultuous noise; and the whole expression here denotes that his heart was affected with the calamities of Moab as the strings of the harp vibrate when beaten with the plectrum or the band. His heart was deeply pained and affected by the calamities of Moab, and responded to those calamities, as the strings of the harp did to the blow of the plectrum.
Mine inward parts - The expressions used here are somewhat analogous to ours of the "beating of the heart," to denote deep emotion. Forster says of the savages of the South Sea that they call compassion "a barking of the bowels."
For Kirharesh - (See the note at Isa 16:7.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:11: 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
Geneva 1599
16:11 Wherefore my (m) heart shall sound like an harp for Moab, and my inward parts for Kirharesh.
(m) For sorrow and compassion.
John Gill
16:11 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 Is 63:15,
and mine inward parts for Kirharesh: the same with Kirhareseth, Is 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;''
Tit 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.
John Wesley
16:11 My bowels - Thro' compassion. In excessive grief, the bowels are sometimes rolled together, so as to make an audible noise.
Robert Jamieson, A. R. Fausset and David Brown
16:11 bowels--in Scripture the seat of yearning compassion. It means the inward seat of emotion, the heart, &c. (Is 63:15; compare Is 15:5; Jer 48:36).
sound . . . harp--as its strings vibrate when beaten with the plectrum or hand.
16:1216:12: Եւ եղիցի քեզ այն յամօ՛թ. զի աշխատեցաւ Մովաբ ՚ի մեհեանս իւր, եւ մտցէ ուխտաւոր ՚ի ձեռագործս իւր. եւ մի՛ կարասցեն փրկել զնոսա[9765]։ [9765] Բազումք. Եւ մի՛ կարասցեն փրկել զնա։
12 Եւ դա քեզ համար պիտի լինի ամօթանք, որովհետեւ Մովաբը տանջուեց իր մեհեաններում եւ ուխտաւորի նման պիտի մտնի իր ձեռակերտ կռատների մէջ, որոնք չպիտի կարողանան փրկել նրան:
12 Այն ատեն պիտի երեւնայ Թէ ինչպէս Մովաբ իր բարձր տեղը երթալով պիտի յոգնի Ու իր սրբարանը պիտի մտնէ աղօթք ընելու համար, Բայց օգուտ մը պիտի չունենայ։
Եւ եղիցի քեզ այն յամօթ. զի աշխատեցաւ Մովաբ ի մեհեանս իւր, եւ մտցէ ուխտաւոր ի ձեռագործս իւր, եւ մի՛ կարասցեն փրկել զնոսա:

16:12: Եւ եղիցի քեզ այն յամօ՛թ. զի աշխատեցաւ Մովաբ ՚ի մեհեանս իւր, եւ մտցէ ուխտաւոր ՚ի ձեռագործս իւր. եւ մի՛ կարասցեն փրկել զնոսա[9765]։
[9765] Բազումք. Եւ մի՛ կարասցեն փրկել զնա։
12 Եւ դա քեզ համար պիտի լինի ամօթանք, որովհետեւ Մովաբը տանջուեց իր մեհեաններում եւ ուխտաւորի նման պիտի մտնի իր ձեռակերտ կռատների մէջ, որոնք չպիտի կարողանան փրկել նրան:
12 Այն ատեն պիտի երեւնայ Թէ ինչպէս Մովաբ իր բարձր տեղը երթալով պիտի յոգնի Ու իր սրբարանը պիտի մտնէ աղօթք ընելու համար, Բայց օգուտ մը պիտի չունենայ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1216:12 Хотя и явится Моав, и будет до утомления {подвизаться} на высотах, и придет к святилищу своему помолиться, но ничто не поможет.
16:12 καὶ και and; even ἔσται ειμι be εἰς εις into; for τὸ ο the ἐντραπῆναί εντρεπω defer; humiliate σε σε.1 you ὅτι οτι since; that ἐκοπίασεν κοπιαω exhausted; labor Μωαβ μωαβ in; on τοῖς ο the βωμοῖς βωμος pedestal καὶ και and; even εἰσελεύσεται εισερχομαι enter; go in εἰς εις into; for τὰ ο the χειροποίητα χειροποιητος handmade αὐτῆς αυτος he; him ὥστε ωστε as such; that προσεύξασθαι προσευχομαι pray καὶ και and; even οὐ ου not μὴ μη not δύνηται δυναμαι able; can ἐξελέσθαι εξαιρεω extract; take out αὐτόν αυτος he; him
16:12 וְ wᵊ וְ and הָיָ֧ה hāyˈā היה be כִֽי־ ḵˈî- כִּי that נִרְאָ֛ה nirʔˈā ראה see כִּֽי־ kˈî- כִּי that נִלְאָ֥ה nilʔˌā לאה be weary מֹואָ֖ב môʔˌāv מֹואָב Moab עַל־ ʕal- עַל upon הַ ha הַ the בָּמָ֑ה bbāmˈoh בָּמָה high place וּ û וְ and בָ֧א vˈā בוא come אֶל־ ʔel- אֶל to מִקְדָּשֹׁ֛ו miqdāšˈô מִקְדָּשׁ sanctuary לְ lᵊ לְ to הִתְפַּלֵּ֖ל hiṯpallˌēl פלל pray וְ wᵊ וְ and לֹ֥א lˌō לֹא not יוּכָֽל׃ yûḵˈāl יכל be able
16:12. et erit cum apparuerit quod laboravit Moab super excelsis suis ingredietur ad sancta sua ut obsecret et non valebitAnd it shall come to pass, when it is seen that Moab is wearied on his high places, that he shall go in to his sanctuaries to pray, and shall not prevail.
12. And it shall come to pass, when Moab presenteth himself, when he wearieth himself upon the high place, and shall come to his sanctuary to pray, that he shall not prevail.
16:12. And this shall be: when it is seen that Moab has struggled upon his high places, he will enter his holy places to pray, but he will not prevail.
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, that he shall come to his sanctuary to pray; but he shall not prevail:

16:12 Хотя и явится Моав, и будет до утомления {подвизаться} на высотах, и придет к святилищу своему помолиться, но ничто не поможет.
16:12
καὶ και and; even
ἔσται ειμι be
εἰς εις into; for
τὸ ο the
ἐντραπῆναί εντρεπω defer; humiliate
σε σε.1 you
ὅτι οτι since; that
ἐκοπίασεν κοπιαω exhausted; labor
Μωαβ μωαβ in; on
τοῖς ο the
βωμοῖς βωμος pedestal
καὶ και and; even
εἰσελεύσεται εισερχομαι enter; go in
εἰς εις into; for
τὰ ο the
χειροποίητα χειροποιητος handmade
αὐτῆς αυτος he; him
ὥστε ωστε as such; that
προσεύξασθαι προσευχομαι pray
καὶ και and; even
οὐ ου not
μὴ μη not
δύνηται δυναμαι able; can
ἐξελέσθαι εξαιρεω extract; take out
αὐτόν αυτος he; him
16:12
וְ wᵊ וְ and
הָיָ֧ה hāyˈā היה be
כִֽי־ ḵˈî- כִּי that
נִרְאָ֛ה nirʔˈā ראה see
כִּֽי־ kˈî- כִּי that
נִלְאָ֥ה nilʔˌā לאה be weary
מֹואָ֖ב môʔˌāv מֹואָב Moab
עַל־ ʕal- עַל upon
הַ ha הַ the
בָּמָ֑ה bbāmˈoh בָּמָה high place
וּ û וְ and
בָ֧א vˈā בוא come
אֶל־ ʔel- אֶל to
מִקְדָּשֹׁ֛ו miqdāšˈô מִקְדָּשׁ sanctuary
לְ lᵊ לְ to
הִתְפַּלֵּ֖ל hiṯpallˌēl פלל pray
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יוּכָֽל׃ yûḵˈāl יכל be able
16:12. et erit cum apparuerit quod laboravit Moab super excelsis suis ingredietur ad sancta sua ut obsecret et non valebit
And it shall come to pass, when it is seen that Moab is wearied on his high places, that he shall go in to his sanctuaries to pray, and shall not prevail.
16:12. And this shall be: when it is seen that Moab has struggled upon his high places, he will enter his holy places to pray, but he will not prevail.
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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Явится, т. е. предстанет пред жертвенником (ср. 1:12).

Будет до утомления - чтобы вымолить помощь у своих богов (ср. 3: Цар 18:26: и сл. Ис 15:2).
Adam Clarke: Commentary on the Bible - 1831
16:12: 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. "Perhaps כי נראה ki nirah is only a various reading of כי נלאה ki nilah." Secker. A very probable conjecture.
Albert Barnes: Notes on the Bible - 1834
16:12: When it is seen - When it occurs; that is, when Moab actually "becomes" weary.
Is weary on the high place - The "high place" denotes the place of idolatrous worship, and here means the same as the temple of Chemosh or his sanctuary. Temples and altars were usually constructed on such places, and especially the temples of the pagan gods. Moab is represented here as looking to her gods for protection. Weary, exhausted, worn down with calamities, she is represented as fleeing from the desolate towns and cities, and taking refuge at the altar, and seeking assistance there. This, says Jerome, is the final misery. She is now forsaken of those aids to which she had always trusted, and on which she had relied. Her people slain; her towns destroyed; her strong places broken down; her once fertile fields languishing and desolate, she flees to the shrine of her god, and finds even her god unable to aid and defend her.
Shall come to his sanctuary - To his "principle" sanctuary; or to the temple of the principal god which they worshipped - the god "Chemosh" Kg1 11:7. This does not mean the temple at Jerusalem, though Kimchi so understands it; but the temple of the chief divinity of Moab. Jerome says that this temple was on mount Nebo.
Shall not pRev_ail - That is, her prayer shall not be heard.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:12: 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; Kg1 11:7; Kg2 3:27; Jer 48:7, Jer 48:13, Jer 48:46
but: Isa 47:13; Kg2 19:12, Kg2 19:16-19; Psa 115:3-7; Jer 10:5
Carl Friedrich Keil and Franz Delitzsch
16:12
The ultimate reason for this restlessness is, that Moab does not know the living God. "And it will come to pass, when it is seen that Moab is weary with weeping upon the mountain height, and enters into its sanctuary to pray, it will not gain anything." נלאה נראה, a pictorial assonance, such as Isaiah delights in. נראה .ni st is transferred from the Israelitish worship (appearance before God in His temple) to the heathen; syntactically, si apparuerit, etc., with Vav before the apodosis. It would be with the Moabites as with the priests of Baal in the time of Elijah (3Kings 18:26.).
Geneva 1599
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 (n) sanctuary to pray; but he shall not prevail.
(n) They will use all means to seek help for their idols, and all in vain: for Chemosh their great god will not be able to help them.
John Gill
16:12 And it shall come to pass, when it is seen that Moab is weary on the high place,.... With weeping there, Is 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, 3Kings 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.
John Wesley
16:12 When - When it shall appear that all their other devotions are vain. His sanctuary - To the temple of his great god Chemosh. But - His god can neither hear nor help him.
Robert Jamieson, A. R. Fausset and David Brown
16:12 when it is seen that--rather, "When Moab shall have appeared (before his gods; compare Ex 23:15), when he is weary (that is, when he shall have fatigued himself with observing burdensome rites; 3Kings 18:26, &c.), on the high place (compare Is 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].
16:1316:13: Ա՛յս բան է զոր խօսեցաւ Տէր երբեմն ՚ի վերայ Մովաբու։
13 Սա է այն խօսքը, որ Տէրը մի ժամանակ ասաց Մովաբի մասին
13 Այս է այն խօսքը որ Տէրը շատոնց* Մովաբին համար ըսեր էր։
Այս բան է զոր խօսեցաւ Տէր երբեմն ի վերայ Մովաբու:

16:13: Ա՛յս բան է զոր խօսեցաւ Տէր երբեմն ՚ի վերայ Մովաբու։
13 Սա է այն խօսքը, որ Տէրը մի ժամանակ ասաց Մովաբի մասին
13 Այս է այն խօսքը որ Տէրը շատոնց* Մովաբին համար ըսեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
16:1316:13 Вот слово, которое изрек Господь о Моаве издавна.
16:13 τοῦτο ουτος this; he τὸ ο the ῥῆμα ρημα statement; phrase ὃ ος who; what ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master ἐπὶ επι in; on Μωαβ μωαβ when καὶ και and; even ἐλάλησεν λαλεω talk; speak
16:13 זֶ֣ה zˈeh זֶה this הַ ha הַ the דָּבָ֗ר ddāvˈār דָּבָר word אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּ֧ר dibbˈer דבר speak יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹואָ֖ב môʔˌāv מֹואָב Moab מֵ mē מִן from אָֽז׃ ʔˈāz אָז then
16:13. hoc verbum quod locutus est Dominus ad Moab ex tuncThis is the word, that the Lord spoke to Moab from that time:
13. This is the word that the LORD spake concerning Moab in time past.
16:13. This is the word that the Lord has spoken to Moab concerning that time.
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 since that time:

16:13 Вот слово, которое изрек Господь о Моаве издавна.
16:13
τοῦτο ουτος this; he
τὸ ο the
ῥῆμα ρημα statement; phrase
ος who; what
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
ἐπὶ επι in; on
Μωαβ μωαβ when
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
16:13
זֶ֣ה zˈeh זֶה this
הַ ha הַ the
דָּבָ֗ר ddāvˈār דָּבָר word
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבֶּ֧ר dibbˈer דבר speak
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹואָ֖ב môʔˌāv מֹואָב Moab
מֵ מִן from
אָֽז׃ ʔˈāz אָז then
16:13. hoc verbum quod locutus est Dominus ad Moab ex tunc
This is the word, that the Lord spoke to Moab from that time:
16:13. This is the word that the Lord has spoken to Moab concerning that time.
16:13. This [is] the word that the LORD hath spoken concerning Moab since that time.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14: Эта судьба Моава вообще уже давно была известна. Пророк этими словами хочет указать или на то, что самое пророчество о Моаве (15: и 16: г, по 12-й стих) им было давно уже обнародовано, или на то, что сказанное в его пророчестве представляет собою только повторение основной мысли, высказанной еще Моисеем (Чис 21:28-30) и древним пророком Амосом (Ам 2:1-3).

Через три года. Господь указывает точно время, когда на Моава обрушатся все вышесказанные бедствия. Вероятнее всего предположить, что здесь указан срок до наступления того момента, когда в первый раз будет посрамлена гордость Моава. Прочее же уничижение испытает Моав в последующее время. Что Исаия не указывал здесь на всецелое исполнение своих грозных предсказаний о Моаве, это видно из того, что Иеремия, сто лет позже Исаии, опять пророчествует о суде, какой постигнет Моава (гл. 48).

Наемничьи годы - это самый точный и определенный счет времени. Наемник ни за что, конечно, не остался бы служить своему хозяину дальше условленного срока и хозяин раньше того же срока ни за что не отпустил бы наемника. Следовательно, пророк считает ровно три года, - ни больше, ни меньше этого - до того времени, когда гроза гнева Божия впервые разразится над Моавом. Когда и при каких обстоятельствах исполнилось это предсказание - определить трудно, но уже царь ассирийский Сеннахирим, современник Исаии, упоминает царя моавитского Камос-надова между теми властителями, которые целовали его ноги.

15-я и 16-я главы содержат цельную поэму в пяти строфах, имеющих обычную конструкцию; две строфы симметрические в начале и две - в конце и одна строфа - средняя - со своим особым размером. (XV, 1: -предисловие и XVI, 13-14: - заключение).

Строфа 1-я. _15: гл. ст. 2-5а) _2, 2, 3

Строфа 2-я. _15: гл. ст. 5б)-9: _2, 2, 3

Строфа 3-я. _16: гл. ст. 1-5: _3, 3, 2, 2

Строфа 4-я. _16: гл. ст. 6-8: _2, 2, 3

Строфа 5-я. _16: гл. ст. 9-12: _2, 2, 3

В отношении подлинности этого пророчества большинство новейших критиков высказывают большое сомнение. Пафос, с каким говорит пророк, элегический тон поэмы, чисто человеческая симпатия в отношении к страдающим моавитянам, скудость религиозных идей, стиль растянутый и вычурный - вот на что указывают противники подлинности этой поэмы. Кроме того, указывают на отдельные выражения, не отвечающие терминологии, обычной для речей Исаии. Поэтому и говорят, что мы имеем пред собою произведение неизвестного пророка, которое обнародовал Исаия, прибавив к нему 13-14: стихи 16: главы, несомненно, принадлежащие Исаии.

Но общее впечатление, производимое этой поэмой вовсе не таково, чтобы давать основание к отрицанию ее подлинности. В самом деле, почему Исаия не мог чисто по-человечески высказать свое сострадание к страждущим моавитянам? Разве то обстоятельство, что пророк должен был возвестить Моаву суд Божий, могло лишить его способности сострадания, которое было тем естественнее в иудейском пророке, что моавитяне все-таки были родственны евреям? Что касается языка этой поэмы, то его высокая древность, на какую указывал, напр., Эвальд, очень сомнительна. Напротив, в поэме встречаются выражения, которые употреблены в несомненно подлинных речах Исаии (ср. 15:1: и 21:11; 15:6: и 19:7; 16:3: и 5:19; 16:5: и 1:17), Мысли и образы поэмы также встречаются в других речах Исаии (напр., 15:1-2, 4-5, 10; 9:28-32; 16:9, 11: и 22:4; 28:1; 16:1: и 14:32). Таким образом, достаточных оснований отрицать подлинность этой поэмы - не имеется (см. Юнгерова. Подлинность пророчества Исаии о моавитянах. Прав. Соб. 1886: г., 4).
Albert Barnes: Notes on the Bible - 1834
16:13: This is the word - This is the substance of the "former" predictions respecting Moab. This has been the "general course" or sense of the prophecies respecting Moab, during all its history.
Since that time - Formerly; from former times. There had been a course of predictions declaring in general that Moab should be destroyed, and the prophet says here that he had expressed their general sense; or that "his" predictions accorded with them all - for they all predicted the complete overthrow of Moab. He now says Isa 16:14 that these general prophecies respecting Moab which had been of so long standing were now to be speedily accomplished. The prophecies respecting Moab, foretelling its future ruin, may be seen in Exo 15:15; Num 21:29; Num 24:17; Psa 60:8; Psa 108:9; Amo 2:2; Zep 2:9. It "may," however, be intended here that the former portion of this prophecy had been uttered by Isaiah himself during the early part of his prophetic life. He is supposed to have prophesied some sixty or more years ("see" Introduction, Section 3); and it may be that the prophecy in the fifteenth and the pRev_ious part of the sixteenth chapter had been uttered during the early part of his life without specifying the time when it would be fulfilled; but now he says, that it would be accomplished in three years. Or it may be that some other prophet had uttered the prediction which he now repeats with additions at the close. The fact that Isaiah had done this on some occasions seems probable from the beginning of isa 2, which appears to be a quotation from Mic 4:1-3 (see the Analysis to Isa 15:1-9, and the notes at Isa 2:2).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:13: since: Isa 44:8
Carl Friedrich Keil and Franz Delitzsch
16:13
The massa is now brought to a close, and there follows an epilogue which fixes the term of the fulfilment of what is not predicted now for the first time, from the standpoint of the anticipated history. "This is the word which Jehovah spake long ago concerning Moab. And now Jehovah speaketh thus: In three years, like years of a hireling, the glory of Moab is disgraced, together with all the multitude of the great; a remnant is left, contemptibly small, not great at all." The time fixed is the same as in Is 20:3. Of working time the hirer remits nothing, and the labourer gives nothing in. The statement as to the time, therefore, is intended to be taken exactly: three years, not more, rather under than over. Then will the old saying of God concerning Moab be fulfilled. Only a remnant, a contemptible remnant, will be left (וּשׁאר, cf., וּמשׂושׂ, Is 8:6, in sense equivalent to ושׁאר); for every history of the nations is but the shadow of the history of Israel.
The massa in Isaiah 15:1-16:12 was a word that had already gone forth from Jehovah "long ago." This statement may be understood in three different senses. In the first place, Isaiah may mean that older prophecies had already foretold essentially the same concerning Moab. But what prophecies? We may get an answer to this question from the prophecies of Jeremiah concerning Moab in Jer 48. Jeremiah there reproduces the massa Moab of the book of Isaiah, but interweaves with it reminiscences (1.) out of the mâshal on Moab in Num 21:27-30; (2.) out of Balaam's prophecy concerning Moab in Num 24:17; (3.) out of the prophecy of Amos concerning Moab (Amos 2:1-3). And it might be to these earlier words of prophecy that Isaiah here refers (Hvernick, Drechsler, and others). But this is very improbable, as there is no ring of these earlier passages in the massa, such as we should expect if Isaiah had had them in his mind. Secondly, Isaiah might mean that Is 15:1. contained the prophecy of an older prophet, which he merely brought to remembrance in order to connect therewith the precise tenor of its fulfilment which had been revealed to him. This is at present the prevailing view. Hitzig, in a special work on the subject (1831), as well as in his Commentary, has endeavoured to prove, on the ground of 4Kings 14:25, that in all probability Jonah was the author of the oracle which Isaiah here resumes. And Knobel, Maurer, Gustav Baur, and Thenius agree with him in this; whilst De Wette, Ewald, and Umbreit regard it as, at any rate, decidedly non-Messianic. If the conjecture that Jonah was the author could but be better sustained, we should heartily rejoice in this addition to the history of the literature of the Old Testament. But all that we know of Jonah is at variance with such a conjecture. He was a prophet of the type of Elijah and Elisha, in whom the eloquence of a prophet's words was thrown altogether into the shade by the energy of a prophet's deeds. His prophecy concerning the restoration of the kingdom of Israel to its old boundaries, which was fulfilled by the victories of Jeroboam II, we cannot therefore imagine to have been so pictorial or highly poetical as the massa Moab (which would only be one part of that prophecy) really is; and the fact that he was angry at the sparing of Nineveh harmonizes very badly with its elegiac softness and its flood of tears. Moreover, it is never intimated that the conquerors to whom Moab was to succumb would belong to the kingdom of Israel; and the hypothesis is completely overthrown by the summons addressed to Moab to send tribute to Jerusalem. But the conclusion itself, that the oracle must have originated with any older prophet whatever, is drawn from very insufficient premises. No doubt it is a thing altogether unparalleled even in Isaiah, that a prophecy should assume so thoroughly the form of a kinah, or lamentation; still there are tendencies to this in Is 22:4 (cf., Is 21:3-4), and Isaiah was an inexhaustible master of language of every character and colour. It is true we do light upon many expressions which cannot be pointed out anywhere else in the book of Isaiah, such as baalē goyim, hedâd, yelâlâh, yâra‛, yithrâh, mâhir, mētz, nosâphoth, pekuddâh (provision, possession); and there is something peculiar in the circular movement of the prophecy, which is carried out to such an extent in the indication of reason and consequence, as well as in the perpetually returning, monotonous connection of the sentences by ci (for) and ‛al-cēn (lâcēn, therefore), the former of which is repeated twice in Is 15:1, three times in Is 15:8-9, and four times in succession in Is 15:5-6. But there is probably no prophecy, especially in chapters 13-23, which does not contain expressions that the prophet uses nowhere else; and so far as the conjunctions ci and a‛ l-cēn (lâcēn), are concerned, Isaiah crowds them together in other passages as well, and here almost to monotony, as a natural consequence of the prevailing elegiac tone. Besides, even Ewald can detect the characteristics of Isaiah in Is 16:1-6; and you have only to dissect the whole rhetorically, syntactically, and philologically, with the carefulness of a Caspari, to hear throughout the ring of Isaiah's style. And whoever has retained the impression which he brought with him from the oracle against Philistia, will be constrained to say, that not only the stamp and outward form, but also the spirit and ideas, are thoroughly Isaiah's. Hence the third possible conjecture must be the correct one. Thirdly, then, Isaiah may mean that the fate of Moab, which he has just proclaimed, was revealed to him long ago; and the addition made now is, that it will be fulfilled in exactly three years. מאז does not necessarily point to a time antecedent to that of Isaiah himself (compare Is 44:8; Is 48:3, Is 48:5, Is 48:7, with 2Kings 15:34). If we assume that what Isaiah predicts down to Is 16:12 was revealed to him in the year that Ahaz died, and that the epilogue reckons from the third or tenth year of Hezekiah, in either case the interval is long enough for the mê'âz (from of old). And we decide in favour of this. Unfortunately, we know nothing certain as to the time at which the three years commence. The question whether it was Shalmanassar, Sargon, or Sennacherib who treated the Moabites so harshly, is one that we cannot answer. In Herodotus (ii. 141), Sennacherib is called "king of the Arabians and Assyrians;" and Moab might be included in the Arabians. In any case, after the fulfilment of Isaiah's prophecy in the Assyrian times, there was still a portion left, the fulfilment of which, according to Jer 48, was reserved for the Chaldeans.
John Gill
16:13 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, Is 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 Is 16:14.
(i) So Noldius, Ebr. Concord. Part. p. 473. No. 1586.
John Wesley
16:13 Since - Since the beginning of God's revelation to me concerning Moab, hitherto.
Robert Jamieson, A. R. Fausset and David Brown
16:13 since that time--rather, "respecting that time" [HORSLEY]. BARNES translates it, "formerly" in contrast to "but now" (Is 16:14): heretofore former prophecies (Ex 15:15; Num 21:29) have been given as to Moab, of which Isaiah has given the substance: but now a definite and steady time also is fixed.
16:1416:14: Եւ այժմ դարձեալ խօսեցաւ եւ ասէ. Յերի՛ս ամս ըստ ամաց վարձանի անարգեսցին փառքն Մովաբու յամենայն ՚ի բազում մեծութեան իւրում, եւ մնասցէ սակաւաւո՛ր եւ ո՛չ պատուական[9766]։[9766] Ոմանք. Զերիս ամս ըստ։ ՚Ի լուս՛՛. Ըստ ամաց վարձկանի անար՛՛. համաձայն բազմաց ՚ի բնաբ՛՛։
14 եւ այժմ նորից խօսեց՝ ասելով. «Երեք տարուայ ընթացքում, վարձկանի տարիների պէս, պիտի անարգուի Մովաբի փառքը՝ իր ողջ անսահման մեծութեամբ, եւ նա պիտի դառնայ սակաւամարդ ու աննշան»:
14 Բայց հիմա Տէրը խօսեցաւ ու ըսաւ.«Երեք տարուան մէջ, վարձկանի տարիներու պէս, Մովաբին փառքը պիտի անարգուի Այն բոլոր մեծ բազմութիւնովը Եւ մնացորդը խիստ փոքր ու տկար պիտի ըլլայ»։
եւ այժմ դարձեալ խօսեցաւ եւ ասէ. Յերիս ամս ըստ ամաց վարձկանի անարգեսցին փառքն Մովաբու յամենայն ի բազում մեծութեան իւրում, եւ մնասցէ սակաւաւոր եւ ոչ պատուական:

16:14: Եւ այժմ դարձեալ խօսեցաւ եւ ասէ. Յերի՛ս ամս ըստ ամաց վարձանի անարգեսցին փառքն Մովաբու յամենայն ՚ի բազում մեծութեան իւրում, եւ մնասցէ սակաւաւո՛ր եւ ո՛չ պատուական[9766]։
[9766] Ոմանք. Զերիս ամս ըստ։ ՚Ի լուս՛՛. Ըստ ամաց վարձկանի անար՛՛. համաձայն բազմաց ՚ի բնաբ՛՛։
14 եւ այժմ նորից խօսեց՝ ասելով. «Երեք տարուայ ընթացքում, վարձկանի տարիների պէս, պիտի անարգուի Մովաբի փառքը՝ իր ողջ անսահման մեծութեամբ, եւ նա պիտի դառնայ սակաւամարդ ու աննշան»:
14 Բայց հիմա Տէրը խօսեցաւ ու ըսաւ.«Երեք տարուան մէջ, վարձկանի տարիներու պէս, Մովաբին փառքը պիտի անարգուի Այն բոլոր մեծ բազմութիւնովը Եւ մնացորդը խիստ փոքր ու տկար պիտի ըլլայ»։
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16:1416:14 Ныне же так говорит Господь: чрез три года, считая годами наемничьими, величие Моава будет унижено со всем великим многолюдством, и остаток {будет} очень малый и незначительный.
16:14 καὶ και and; even νῦν νυν now; present λέγω λεγω tell; declare ἐν εν in τρισὶν τρεις three ἔτεσιν ετος year ἐτῶν ετος year μισθωτοῦ μισθωτος hired hand ἀτιμασθήσεται ατιμαζω dishonor ἡ ο the δόξα δοξα glory Μωαβ μωαβ in παντὶ πας all; every τῷ ο the πλούτῳ πλουτος wealth; richness τῷ ο the πολλῷ πολυς much; many καὶ και and; even καταλειφθήσεται καταλειπω leave behind; remain ὀλιγοστὸς ολιγοστος and; even οὐκ ου not ἔντιμος εντιμος valued; valuable
16:14 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now דִּבֶּ֣ר dibbˈer דבר speak יְהוָה֮ [yᵊhwāh] יְהוָה YHWH לֵ lē לְ to אמֹר֒ ʔmˌōr אמר say בְּ bᵊ בְּ in שָׁלֹ֤שׁ šālˈōš שָׁלֹשׁ three שָׁנִים֙ šānîm שָׁנָה year כִּ ki כְּ as שְׁנֵ֣י šᵊnˈê שָׁנָה year שָׂכִ֔יר śāḵˈîr שָׂכִיר hired וְ wᵊ וְ and נִקְלָה֙ niqlˌā קלה contempt כְּבֹ֣וד kᵊvˈôḏ כָּבֹוד weight מֹואָ֔ב môʔˈāv מֹואָב Moab בְּ bᵊ בְּ in כֹ֖ל ḵˌōl כֹּל whole הֶ he הַ the הָמֹ֣ון hāmˈôn הָמֹון commotion הָ hā הַ the רָ֑ב rˈāv רַב much וּ û וְ and שְׁאָ֥ר šᵊʔˌār שְׁאָר rest מְעַ֛ט mᵊʕˈaṭ מְעַט little מִזְעָ֖ר mizʕˌār מִזְעָר trifle לֹ֥וא lˌô לֹא not כַבִּֽיר׃ ס ḵabbˈîr . s כַּבִּיר great
16:14. et nunc locutus est Dominus dicens in tribus annis quasi anni mercennarii auferetur gloria Moab super omni populo multo et relinquetur parvus et modicus nequaquam multusAnd now the Lord hath spoken, saying: In three years, as the years of a hireling, the glory of Moab shall be taken away for all the multitude of the people, and it shall be left small and feeble, not many.
14. But now the LORD hath spoken, saying, Within three years, as the years of an hireling, and the glory of Moab shall be brought into contempt, with all his great multitude; and the remnant shall be very small and of no account.
16:14. And now the Lord has spoken, saying: In three years, like the years of a hired hand, the glory of Moab concerning the entire multitude of the people will be taken away, and what is left behind will be small and weak and not so numerous.
16:14. But now the LORD hath spoken, saying, Within three years, as the years 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, saying, Within three years, as the years 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:

16:14 Ныне же так говорит Господь: чрез три года, считая годами наемничьими, величие Моава будет унижено со всем великим многолюдством, и остаток {будет} очень малый и незначительный.
16:14
καὶ και and; even
νῦν νυν now; present
λέγω λεγω tell; declare
ἐν εν in
τρισὶν τρεις three
ἔτεσιν ετος year
ἐτῶν ετος year
μισθωτοῦ μισθωτος hired hand
ἀτιμασθήσεται ατιμαζω dishonor
ο the
δόξα δοξα glory
Μωαβ μωαβ in
παντὶ πας all; every
τῷ ο the
πλούτῳ πλουτος wealth; richness
τῷ ο the
πολλῷ πολυς much; many
καὶ και and; even
καταλειφθήσεται καταλειπω leave behind; remain
ὀλιγοστὸς ολιγοστος and; even
οὐκ ου not
ἔντιμος εντιμος valued; valuable
16:14
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
דִּבֶּ֣ר dibbˈer דבר speak
יְהוָה֮ [yᵊhwāh] יְהוָה YHWH
לֵ לְ to
אמֹר֒ ʔmˌōr אמר say
בְּ bᵊ בְּ in
שָׁלֹ֤שׁ šālˈōš שָׁלֹשׁ three
שָׁנִים֙ šānîm שָׁנָה year
כִּ ki כְּ as
שְׁנֵ֣י šᵊnˈê שָׁנָה year
שָׂכִ֔יר śāḵˈîr שָׂכִיר hired
וְ wᵊ וְ and
נִקְלָה֙ niqlˌā קלה contempt
כְּבֹ֣וד kᵊvˈôḏ כָּבֹוד weight
מֹואָ֔ב môʔˈāv מֹואָב Moab
בְּ bᵊ בְּ in
כֹ֖ל ḵˌōl כֹּל whole
הֶ he הַ the
הָמֹ֣ון hāmˈôn הָמֹון commotion
הָ הַ the
רָ֑ב rˈāv רַב much
וּ û וְ and
שְׁאָ֥ר šᵊʔˌār שְׁאָר rest
מְעַ֛ט mᵊʕˈaṭ מְעַט little
מִזְעָ֖ר mizʕˌār מִזְעָר trifle
לֹ֥וא lˌô לֹא not
כַבִּֽיר׃ ס ḵabbˈîr . s כַּבִּיר great
16:14. et nunc locutus est Dominus dicens in tribus annis quasi anni mercennarii auferetur gloria Moab super omni populo multo et relinquetur parvus et modicus nequaquam multus
And now the Lord hath spoken, saying: In three years, as the years of a hireling, the glory of Moab shall be taken away for all the multitude of the people, and it shall be left small and feeble, not many.
16:14. And now the Lord has spoken, saying: In three years, like the years of a hired hand, the glory of Moab concerning the entire multitude of the people will be taken away, and what is left behind will be small and weak and not so numerous.
16:14. But now the LORD hath spoken, saying, Within three years, as the years 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.
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Adam Clarke: Commentary on the Bible - 1831
16:14: Within three years - בשלש beshalish כשלש keshalish, according, or in or about three years, is the reading of nine of Kennicott's and De Rossi's MSS., and two ancient editions.
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 כשלש keshalish, AS in three years, or in about three years' time, the prophecy is not so definite.
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 ולא velo, "and not."
Albert Barnes: Notes on the Bible - 1834
16:14: But now the Lord hath spoken - This refers to the particular and specific prophecy of Isaiah that destruction should come upon them in three years. Instead of a "general but indefinite" prediction of calamity to the Moabites, such as had been uttered by the former prophets, or by Isaiah himself before, it was now specific and definite in regard to the "time" when it should be fulfilled.
Within three years - We have no means of ascertaining the exact fulfillment of this prediction, nor do we certainly know by whom it was accomplished.
As the years of an hireling - A man that is hired has a certain time specified during which he is to labor; the years, the months, the days for which he is engaged are agreed on, nor will he suffer any addition to be made to it. So the prophet says that the very time is fixed. It shall not be varied. It will be adhered to by God - as the time is adhered to between a man who employs another and him who is hired. And it means, that "exactly at the time" which is here specified, the predicted destruction should come upon Moab.
The glory of Moab - That in which it glories, or boasts - its wealth, its armies, its cities, towns, etc.
Shall be contemned - Shall be esteemed of no value; shall be destroyed.
And the remnant - There shall be few cities, few people, and very little wealth that shall escape the desolation (compare Isa 10:25; Isa 24:6). Jerome says that 'this prophecy was delivered after the death of Ahaz, and in the reign of Hezekiah, during whose reign the ten tribes were led by Sennacherib, king of the Assyrians, into captivity. And, therefore, after three years, the Assyrians came and destroyed Moab, and very few were left in the land who could inhabit the deserted cities, or cultivate the desolate fields.' But it is not certainly known to what particular time the prophecy refers. In regard to the present state of Moab, and the complete fulfillment of the prophecies respecting it, the following works may be consulted: Newton, "On the Prophecies;" Keith, "On the Prophecies;" Burckhardt's "Travels in Syria;" and Captains Irby and Mangles' "Travels." In regard to the fulfillment of these predictions respecting the destruction of Moab, it may be sufficient to refer to the remarks which I have made on the particular places which are mentioned in these two chapters, and to the writers mentioned above.
All travelers concur in the general desolation of that country which was once so thickly studded with towns, and that abounded so richly in flocks, and produced so luxuriantly the grape. It is now strewed with ruins. All the cities of Moab have disappeared. Their place is characterized in the map of Volney's "Travels, by the ruins of towns." Burckhardt, who encountered many difficulties in so desolate and dangerous a land, thus records the brief history of a few of them: 'The ruins of Eleale, Heshbon, Meon, Medaba, Dibon, Arver, all situated on the north side of the Arnon, still subsist to illustrate the history of the Beni-Israel' ("Life and Travels," prefixed to the "Travel's in Nubia," pp. 48, 49). 'And it might be added,' says Keith, 'that they still subsist to confirm the inspiration of the Jewish Scriptures, for the desolation of each of these cities was the theme of a distinct prediction' ("Prophecies," p. 129). Within the boundaries of Moab, Burckhardt enumerates about "fifty" ruined cities, many of them extensive. In general they are a broken down and undistinguishable mass of ruins; but, in some instances, there are remains of temples, sepulchral monuments, traces of hanging gardens, entire columns lying on the ground, and dilapidated walls made of stones of large dimensions (see "Travels in Syria," pp. 311-456).
In view of these two chapters, constituting one prophecy, and the facts in regard to the present state of the country of Moab, we may observe that we have here clear and unanswerable evidence of the genuineness and truth of the sacred records. That evidence is found in the "particularity" with which "places" are mentioned; and in the fact that impostors would not "specify" places, any further than was unavoidable. Mistakes, we all know, are liable to be made by those who attempt to describe the "geography" of places which they have not seen. Yet here is a description of a land and its numerous towns, made nearly three thousand years ago, and in its "particulars" it is sustained by all the travelers in modern times. The ruins of the same towns are still seen; their places, in general, can be designated; and there is a moral certainty, therefore, that this prophecy was made by one who "knew" the locality of those places, and that, therefore, the prophecy is ancient and genuine.
An impostor would never have attempted such a description as this; nor could he have made it so accurate and true. In the language of Prof. Stuart ("Bib. Rep.," vol. vii. pp. 108, 109), we may say, 'How obviously everything of this kind serves to give confirmation to the authority and credibility of the sacred records! Do sceptics undertake to scoff at the Bible, and aver that it is the work of impostors who lived in later ages? Besides asking them what "object" impostors could have in forging a book of such high and lofty principles, we may ask - and ask with an assurance that need not fear the danger of being put to the blush - whether impostors of later ages could possibly have so managed, as to preserve all the "localities" in complete order which the Scriptures present? Rare impostors they must indeed have been - people possessed of more knowledge of antiquity than we can well imagine could ever be possessed by such as would condescend to an imposition of such a character. In fact the thing appears to be morally impossible, if one considers it in the light of "antiquity," when so little knowledge of a geographical kind was in existence, and when mistakes respecting countries and places with which one was not personally familiar, were almost, if not altogether, unavoidable.
'How happens it, now, that the authors of the Old Testament Scriptures should have possessed such a wonderful tact in geography, as it would seem they did, unless they lived at the time and in the countries of which they have spoken? This happens not elsewhere. It is but yesterday since one of the first scientific writers on geology in Great Britain, published to the world the declaration that our Mississippi and Missouri rivers "belong to the tropics." Respectable writers, even in Germany, the land of Classical attainments, have sometimes placed Coelo-Syria on the east of the Anti-Libanus ridge, or even seemed to transfer Damascus over the mountains, and place it between the two Lebanon ridges in the valley.' No such mistakes occur in the sacred writers. They write as people who were familiar with the geography of places named; they mention places with the utmost familiarity; and, after a lapse of three thousand years, every successive traveler who visits Moab, Idumea, or Palestine, does something to confirm the accuracy of Isaiah. Towns, bearing the same name, or the ruins of towns, are located in the same relative position in which he said they were; and the ruins of once splendid cities, broken columns, dilapidated walls, trodden down vineyards, and half-demolished temples, proclaim to the world that those cities are what he said they would be, and that he was under the inspiration of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:14: 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 48:46, Jer 48:47
feeble: or, not many
Geneva 1599
16:14 But now the LORD hath spoken, saying, (o) Within three years, as the years of an (p) hireling, and the glory of Moab shall be despised, with all that great multitude; and the remnant [shall be] very small [and] feeble.
(o) He appointed a certain time to punish the enemies in.
(p) Who will observe justly the time for which he is hired and serve no longer but will ever long for it.
John Gill
16:14 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, Is 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, 4Kings 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, 4Kings 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, 2Chron 32:1 and at the same time sent Tartan to Ashdod, Is 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, Is 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.
(k) See Prideaux's Connect. par. 1. B. 1. p. 18. So Vitringa. (l) Seder Olam Rabba, c. 23. p. 64.
John Wesley
16:14 The Lord - Hath made this farther discovery of his mind to me. 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 recovered and flourished again 'till Nebuchadnezzar compleated their destruction. Hireling - Within three years precisely counted; for hirelings are very punctual in observing the time for which they are hired. The glory - Their strength, and wealth, and other things in which they glory, shall be made contemptible to those who formerly admired them. With - With the great numbers of their people, of which they boasted.
Robert Jamieson, A. R. Fausset and David Brown
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 within which Moab is to fall is unalterably fixed (Is 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 (4Kings 16:9); but now in Hezekiah's reign a further overthrow is foretold (Jer 49:23; Zech 9:1). Also, Shalmaneser carried away Israel from Samaria to Assyria (4Kings 17:6; 4Kings 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.