Hezekiah; very likely by the "flying dragon," First-born of the lowly it says ver. 30; not the first-born." I do not think that the 3 D' here are the Jews. The Prophet lives quite in the sphere of the ideas of chap. xi. There it is said (ver. 4 sqq.), that the Messiah shall judge the lowly (7) with righteousness, and that wild and tame beasts shall pasture peacefully together. In our passage the Prophet unites both these thoughts, in that he draws from the one his subject and from the other his predicate. But, according to xi. 4, he means the lowly and poor in an individual sense. He is not thinking of political lowliness of the nation. It shall be a sign of the glory and blessedness of His kingdom, that people, that otherwise were poor and wretched, shall move in rich pasture and rest there securely. He means of course Jewish poor, but not the Jews as the poorest people. It appears to me, moreover, that Isaiah has before his mind a passage from Job (xviii. 12, 13) where it says: "Be hunger his power, and destruction stand ready at his side; devour the members of his skin, devour his members the first-born of death." In contrast with the rich pasture that the poor of Israel shall find under their king, the Messiah, and in contrast with the glorious fruit that the root of the royal house of David shall produce, the Philistines shall be destroyed to the root of their existence by hunger and want, yea, the last remnant of them shall be strangled by this grim enemy. deem His people. In chap. xi. 14, which is so nearly allied to our passage, the Philistines are, in fact, expressly named among the nations out of whose power the LORD will deliver His people. Therefore, the Prophet means here the final judgment on Philistia, though, of course, this does not exclude that this final judgment has its preliminary stages, and that one of these, too, may be an Assyrian invasion, to which, in fact, "from the north" refers. The army of the enemy will be a compact and powerful body-no one runs away, no one strays off (comp. v. 27). The Prophet having said to the Philistines in general, what the reality of the future will be in contrast with the hopes of their malicious rejoicing, comes at last (ver. 32) to speak of the special fact that prompted him to this prophetic declaration. Ambassadors had come who ostensibly would manifest friendly sympathy, but, in fact, spy out how matters stood in Jerusalem. The Prophet knows that. It is important to give them an answer that is worthy of the Theocracy. Whether or not the powers that were were competent and willing to do this we know not. Any way the Prophet of Jehovah considered it as belonging to his office to express what, from the genuine theocratic point of view, ought to be said to these ambassadors.——D 11, messengers of a nation, stands significantly without article.", nation, designates here very expressly a heathen people. He says therefore: what sort of answer have messengers of a heathen people to get, who come with such a purpose as these Philistines now do? None other than the curt: Jehovah founded Zion, (xxviii. 16) and therefore the wretched of His people (x. 2) can hide themselves with confidence in this divine foundation. ["The very absence of the article (i. e., with "11) implies that the expression ("messengers of a nation") is indefinite, and that the whole sense meant to be conveyed is this, that such may be the answer given to the inquiries 3. Howl, O gate- -trust in it.-Vers. 31, made from any quarter."-J. A. A. This judi32. The Prophet describes in ver. 31, how cious remark may suffice to call attention to the Philistia will suffer and feel the destruction, very slender foundation there is for the conjecwhich, according to 29 b and 30 b, is in pros- ture which yet gives much of the coloring to the pect. The gates shall howl (comp. xiii. 6; Jer. foregoing comment. If no special Philistine xlviii. 20) and the entire population of the cities delegation is meant by Isaiah, then all that is shall cry (comp. Ezek. xxi. 17) the whole land said about pretended condolence, malicious satisshall dissolve in anguish and fear, i. e., shall be faction, spying, etc., is misplaced fancy. Much without courage, counsel, defence (comp. Exod. as we may desire to detect the historic facts conxv. 15; Josh. ii. 9, 24, and DD x. 18; xiii. 7). nected with prophecy, we must be content without The reason for these utterances is assigned: for them if they are not supplied. The tendency of there shall come from the north a smoke. modern exposition is as much to license in con-It is plain enough that neither clouds of dust nor jecturing the historical basis of prophecy, as fire borne in advance of troops can be intended here. formerly it was to license in detecting the fulfilFor neither of these would occasion terror like ment of it. On ver. 29, J. A. A., comments: the smoke of towns already set on fire. Most ex- "All interpreters agree that the Philistines are positors understand the Assyrian to be meant by here spoken of, as having recently escaped from the approaching enemy. But that is much too the ascendancy of some superior power, but at narrow a construction. According to ver. 29 b. the same time threatened with a more complete and 30 b. the LORD announces Himself, and His subjection." Everything historically specific, beanointed as the enemy that will destroy Philistia. yond this obviously sure statement, is conjecture And if ver. 30 a. Messianic salvation is pro- with no broader foundation than that pointed out claimed to Israel, then the reverse of this for the above. Another commentater (DR. B. NETELER, Philistines is naturally Messianic destruction. Das Buch Isaias-mit Berücksichtigung der auf But Philistia will have, too, its part to endure in seinen Inhalt sich bezieenden assyrischen Inschriften the great judgments that the LORD will bring on erklärt, Münster, 1876), who reads the text in the the world of nations, and by which He will re-light of recent interpretations of Assyrian in = scriptions identifies the reference of the symbols | ledge that worldly-power comes to grief against as follows: "The staff that repeatedly smote the Zion. Sargon and Sennacherib had that experiPhilistines very seriously was Sargon. The ba- ence." BIRKS makes the rod the serpent = silisk proceeding out of the root of the serpent is Tiglath-Pileser, etc.—TR.]. Sennacherib, who, in his third expedition, conquered various Philistine cities. The flying dragon is Esarhaddon, who, in the beginning of his reign, undertook an expedition toward the sea coasts, and whose war against Egypt was doubtless a considerable burden for Philistia." The messengers of the nation (ver. 32) that came on like a devastating fire, and overcame the nation of Philistines with little trouble, must acknow DOCTRINAL AND ETHICAL. 1. On xiv. 32. It is to be remarked here that Isaiah holds out as a shield, the truth that the LORD has founded Zion. But when the Jews founded on this truth a wicked hope, in that they saw therein a passport for every sort of godlessness, then it is said: "Trust ye not in lying words, saying, The temple of the LORD, are these." Jer. vii. 4. | CHAPTERS XV., XVI. partly the Prophet intentionally imitates Moabite forms of speech. At all events, the little peculiarities, which in no case witness directly against Isaiah, and which are natural to such originality as his, are not to be considered in comparison with the great mass of decidedly Isaianic modes of expression which we shall prove in particular below. I therefore hold decidedly that Isaiah is the author. 2. AGAINST MOAB. Concerning the relation of Moab to the Israelites, comp. the remarks prefixed to Jer. xlviii. The present prophecy is a double address. For it consists of an older discourse (xv. 1-xvi. 12), which, as appears, was not published immediately on its origination, but was given publicity by Isaiah only when he could announce definitely that the beginning of its fulfilment would occur after three years. Some have therefore conceived the notion that the older address is not Isaianic. As regards the time of the composition of xv. 1 KOPPE, AUGUSTI, BAUER, BERTHOLD, have re--xvi. 12, the text seems to me to present two garded Jeremiah as the Author, which is quite impossible. HITZIG (Comp. his Des Propheten Jonas Orakel über Moab, Heidelberg, 1831,) even holds that Jonah is the author, and has found followers (KNOBEL, MAURER, etc.,) in this singular view, whereas HENDEWERK decidedly controverts him. It is regarded as decisive for the view that this is not Isaianic, that it betrays a tender-hearted sympathy for an otherwise hated foreign nation. But this sympathy is not as tender-hearted as it appears. It rather serves as a measure by which to estimate the fearfulness of the judgment. Further appeal is made to a number of "peculiar, and in a measure, singular thoughts and turns." Some of these are that mourning garments are put on in the street (xv. 3)-yet Hezekiah went into the temple clothed in sackcloth, and a deputation from him to Isaiah went in sackcloth (2 Kings xix. 1, 2)-; further that crying encircled the land (comp. my comment). Sibma's vine spread itself over whole regions-only a bold figure worthy of Isaiah (see the comment); its branches make drunk, (which the Prophet does not say, see the comment on xvi. 8), the heart cries for Moab and sounds like a harp, the tears of the writer bedew Heshbon (also figures quite agreeing with Isaiah's style). Moreover a number of unexampled phrases are pointed to with doubtful suspicion: 77, "to weep bitterly" (but the expression מים משמות,(means something quite different ، waters are deserts," (it means rather: places of springs are loca arida), by "to set shadows," (it means rather to make the shadow like the night), etc.; further appeal is made to words, forms, meanings, and references that are peculiar to the author of this passage. points of limitation. According to these chapters not only Dibon, but also Jahas, Heshbon, Elealeh, Sibmah, Medeba are in the hand of the Moabites. But according to 2 Kings xv. 29; 1 Chr. v. 26, these regions were only depopulated by TiglathPileser, and thus only afterward occupied by the Moabites. That expedition of Tiglath-Pileser, according to universal opinion, occurred in the year 741, thus in the third year of the reign of Ahaz. From xvi. 1 it further appears that at that time the Edomites were still subject to the Jews. This relation was changed under Ahaz. For, according to 2 Chr. xxviii. 17, the Edomites during his reign made an incursion into Judah. It is not conceivable that after this time Isaiah gave the Moabites counsel to send tribute from Seba to Jerusalem. For the Edomites would not allow that, and the Moabites who looked for refuge to Edom would never have dared to do so. Unfortunately we are not informed as to the time when that incursion of the Edomites took place. But it occurred in the time of Ahaz, and thus this prophecy xv. 1-xvi. 12 must be referred to the period of this king's reign, and that between the two events 2 Kings xv. 29 (1 Chr. v. 26) and 2 Chr. xxviii. 17. Unfortunately we do not know which Assyrian king accomplished (or began to accomplish) Isaiah's prophecy to the Moabites. Therefore we cannot know when he subjoined the two concluding verses and published the entire oracle. The prophecy evidently subdivides into four parts. Thus the old, first prophecy easily subdivides into three sections, of which the first (xv. 1-9) announces Moab's terror and flight, the second (xvi. 1-5) the condition of deliverance, the third (xvi. 6-12) Moab's haughty refusal to fulfil these conditions and his consequent entire ruin. Finally, the later supplement determines definitely the beginning period of the fulfilment All these things rest on misunderstandings; partly they are drag heybueva, the like of which are to be found in nearly every chapter of Isaiah; | (xvi. 13, 14). a) THE OLDER PROPHECY. CHAPTER XV. 1–XVI. 12. 1 THE BURDEN OF MOAB. CHAPTER XV. 1-9. Because in the night Ar of Moab is laid waste, and 'brought to silence; Because in the night Kir of Moab is laid waste, and 'brought to silence; 2 He is gone up to Bajith, and to Dibon, the high places, to weep. "Moab shall howl over Nebo, and over Medeba : On all their heads shall be baldness, And every beard cut off. 3 In their streets they shall gird themselves with sackcloth : On the tops of their houses, and in their streets, every one shall howl, "Weeping abundantly. 4 And Heshbon shall cry, and Elealeh: Their voice shall be heard even unto Jahaz: Therefore the armed soldiers of Moab shall cry out; His 'life shall be grievous unto him. 5 My heart shall cry out for Moab; His fugitives shall flee unto Zoar, an heifer of three years old: For by the mounting up of Luhith with weeping shall they go it up; 6 For the waters of Nimrim shall be 'desolate : For the "hay is withered away, the 'grass faileth, There is no green thing. 7 Therefore the abundance they have gotten, and that which they have laid up, 'Shall they carry away to the brook of the willows. 8 For the cry is gone around about the borders of Moab; The howling thereof unto Eglaim, And the howling thereof unto Beer-elim. 9 For the waters of Dimon shall be full of blood: For I will bring 'more upon Dimon, Lions upon him that escapeth of Moab, *And upon the remnant of the land. xxi. 11 occurs, and probably for the sake of variety in the parallelism, perhaps, too, as mimicking the dialect of Edom and as reminiscence of Exod. xii. 42. But xxx. 29, the form b occurs as st. constr., and also with Ver. L. ' may of course be made to relate to ', and one may find in the latter phrase the sense that is elsewhere expressed by ' or 'i (comp. vi. 5). But this does not suffice. For 'DNUD is everywhere else nothing but superscription, and is nowhere connected allusion to Exod. xii. 42. On the monument of king with the beginning of the discourse. As in chaps. xv.. xvi. there is made a surprisingly frequent use of the Mesa, in line 15, the night is actually called (comp. particle '-it occurs nine times in xv., and five times SCHLOTTM. in Stud. and Krit. 1871, Heft. IV., p. 596) from in xvi.-so, too, the of ver. 1 is surely to be inter- which it appears that the pronunciation with e is Moabpreted according to this usage. No where else is Isa. itic. It is needless, with DRECHSLER and others, to take wont to multiply this particle in a surprising way. It here as st. constr. This, as DELITZSCH says, would seems to me that he had here a particular aim. Perhaps he imitates Moabite language. The same is the case give an illogical thought, “in as much as T and with. It must occasion surprise that of the five, comp. Jer. xlvii. 5, nearly coincide as to mean(except these he uses ing., Pual, occurs again xxiii. 1, 14 (comp. xvi. 4; xxi. 2; xxxiii. 1).-- is without doubt the Moab three belong to the chapters on Moab (comp. xvi. 8). In times that Isaiah uses is subjoined ȧovvdérws, with an emphasis that makes an impression of shuddering, (comp. xxxiii. 9; Jer. ix. 9; 1. 3). The word occurs in Isaiah again vi. 5. The repetition, too, of the phrase in the second clause (anadiplosis) is a rhetorical device that serves to make the impression stronger. Isaiah often resorts to this: ver. 8; viii. 9; xvii. 12 sq.; xxi. 11. Comp. on xl. 1.—7p means in Hebrew "the wall" (xxii. 5; Ps. Ixii. 4; Ezek. xiii. 12 sqq., and oft). But in Moabitic it stands for P. In the inscription of Mesap occurs four times in the sense of "city": Line 11, 12, 24 bis.—and although names of cities, are construed as masculines. The reason of this appears to me to be, that in the Prophet's representation the notion Moab predominated, and the names of nations are prevalently used as masculine. 66 Ver. 2. hy is used impersonally, "there goes up," or one goes up" (comp. xiv. 30, 32).— after TT זי occurs only here. Many expositors (Gesen., KnoBEL, Delitzsch), on account of the word, tremulum, "curtain," take this word to mean "to tremble, shake." But it is not to be overlooked why the Perfect should not be taken here in the same sense in which otherwise the Imperfect is used, i. e., in the sense of malum., miseword 1, therefore he employs the otherwise unrum., afflictum esse. The Prophet intends a play on the used perfect, without meaning to use it in any other sense than that in which imperfect occurs, which has besides passed over to the service of the kindred root וְיֵרָע לְמֹשֶׁה הָרְבִיעִית is construed like עגלת שלישיה .5 .ver שְׁנת is genitive to the latter, and not nom. to. MedbaMoab is a combination that does not occur elsewhere, Jer. xlvi. 2; li. 59, i. e., annus quarti scil. numeri; UV but which the Prophet perhaps made because he thought Lev. xxiv. 22, 2 Kings xii. 10. But is it a kindred notion מהדבָא Moabitie מִידְבָא he saw in and an allusion to the origin of the מִי אָב) מוֹאָב to are quoted בכל-ראשיו קרחה nation (Gen. xix. 30 sqq.).-, comp. ver. 3; lii. 5; lxv. 14. The words from Amos viii. 10, where we read -(comp. Jer. xlviii. 37; Ezek. vii. 18; xxix. 18). The pointing instead of , for which some Co T. is found only here. It ,ראשם ראשו ראש dices read T is possible that in the mind of the Prophet, citing from memory, the o sound, which the word has in the original passage, had its effect.-, does not elsewhere occur as the name of a city. Isaiah uses it again as appellative, iii. 24; xxii. 12. There lies in it an allusion which the inscription of Mesa suggests to us. For, ac designative of a locality or appositive to such? MAURER, EWALD, KNOBEL, DRECHSLER, DIETRICH (Zur bibl. Geogr. in Merx' Archiv I., p. 342 sqq.) see in it a "third Egla," in proof of whose existence they appeal to JosePHUS Ant. XIV. 1, 4, where, beside Zoar, Oronai and other places, an "Ayala is mentioned. But how uncertain is this assumption of a “third Egla," since we do not otherwise hear of a single one, not to speak of three, for that’Ayaλλa of JOSEPHUS can just as well he DIN (ver. 8)! DOEDERLEIN and KOSTER (Stud, and Krit. 1862 I., p. 113 sqq.) take Zoar, Horonaim and Egla to have been a Tripolis whose chief name was Egla. But of such a city, which must, too, have had a considerable circumference, there is to be found no trace. We must therefore take as appositive. It cannot be referred to Moab on account of its position in the sen cording to lines 21-26, this one built Korcha (tence. It must then be referred to y, and that in a sense in which it may be joined also to the city Horonaim as predicate, as is done Jer. xlviii. 34. But we must take as having the same meaning with Gen. xv. 9, along with which are nained עֶגְלָה מִשְׁלֹשֶׁת i. b., "a cleared place at or in Dibon (according to line 24) that had as yet no wall" (DIESTEL, Die Moabitische Gedenktafel, Iahrb. f. deutsche Theol., 1871, Heft. II. p. 237), and transferred thither the royal residence (line 23).— By quoting the words of Amos, the Prophet seems to intend derision: if all heads are bald, then, of course, baldness (7) reigns over Moab.) comp. ix. 9; x. 33; xiv. 12; xxii. 25; xlv. 2.-Jer. xlviii. 37 has, as, according to GESENIUS and DELITZSCH, the MASORA and many Codd. and older editions read in the a T nuhup in and a whup. Now these, as is acknowledged, are three years old, as it were beasts raised to the third degree, viz., degree of years.-17 is acc. loci —“ on the road.” is Pilpel contracted from present passage, whereas in Jeremiah only 10 Codd., like from . The expression .only here זעקת שבר | נדע ,designates regular shearing גיענדועה have T: irregular hewing or cutting off in haste (clipping). The Ver. 6. Mi only here in Isaiah. The ' here, as difference in the reading corresponds to the character in ver. 8 sq. (comp. on ver. 1), makes the impression of of both prophets, whence in neither of the two passages being an intentional redundancy. perhaps, is the received reading to be altered. Ver. 3. Notice here the interchange of gender and number according as Moab comes before the Prophet's mind as a nation or land, as a whole, or as a totality of individuals.—, which occurs again in Isa. only xvi. 7, seems likewise to be a mimicry of Moabitic form Ver. 7. represents an impersonal relative phrase -"what are made, acquired," unless we assume a very тт ישאו פקדתם abrupt change of person in the following The impersonal construction is comparatively frequent in our passage (vers. 2, 5).—D'y can mean only "Arabians" or "willows." It cannot mean "deserts," Amos vi. 14 is identical with this. Comp. HERZOG'S R. 2. The burden TT: an essential analogy.— occurs only here in Isa. : think justified especially by with must stand before N. By the phrase is connected with the foregoing. .occurs only here in this sense נוספות EXEGETICAL AND CRITICAL. cations. For on the desolation of Moab, the great theme, are rung manifold changes: by most numerous facts the truth of it is exhibited. . In Jos. xiii. 17 Dibon and Bamoth-Baal (by nina, the high places of Baal) are mentioned together, and the latter is mentioned Num. xxii. 41. Jer. xlviii. 35 speaks of php, “the ascent of the elevation;" and in the inscription of Mesa, 1. The Prophet portrays the desolation of the territory of Moab, pointing out the fate of many particular localities, and what the inhabitants experience, say and do (vers. 1-4). Therewith he does not conceal his own sympathy (ver. 5 a), and signifies that the Moabites shall be driven out of their land, and be crowded out over their borders on every side (vers. 5 b-8). But alas, flight will not help them much, for a mournful fate will overtake also those that escape, who will either become a prey to wild beasts, or lie un-line 27, it reads: 3 Da Da Da D buried on the bare ground (ver. 9). [I built Beth-Bamath (a house on high) because it was elevated.]. Therefore Dibon and another locality, which in full was called Beth-BamothBaal, appear to have been elevated places of worship. Dibon lay to the north of Arnon and not very far distant. It was king Mesa's birth-place, for he calls himself in his inscription, the Dibonite. The city is elsewhere mentioned Num. xxi. 30; xxxii. 2, 34; Jos. xiii. 9, 17; Jer. xlviii. 18, 22; Neh. xi. 25.—“for to weep," in order to lament to the gods with tears the distress of the land (xxii. 12).—y before Nebo and Medeba is to be construed locally, for before and after there is only the description how each place gives expression to its grief. Moreover Nebo and Medeba are elevated spots. Of Nebo this is in itself probable. For if it even does not mean the mountain, it does the city that was situated on top of, or on that mountain: as in Num. xxxii. 3, 38; Jer. xlviii. 1, and in the inscription of Mesa line 14. That Medeba was situated on a hill is testified by the site of ruins which BURKHARDT (ii. 625) found a little dismentioned in the inscription of Mesa, line 8, tance southeast of Hesh bon. Medeba is also under the name 7, Mo-Debah, as a city conquered by Omri. silence.-Ver. 1. The superscription is like xiii. 1, which see. In the night: i. e., at an unfavorable hour. For night adds increased terrors to the storming of a city. The city Ar-Moab, according to most recent investigations (comp. SCHLOTTMANN, l. c. P. 608 and DIETRICH in MERX' Archiv. III. 320 sqq.), lay close by, indeed (according to Num. xxii. 36; Jos. xiii. 9, 16) partly in Arnon. In the last named passages it is also by the Hebrew writers called "y, a city." From the Moabitic Ar comes the Greek name 'Apɛóros (JEROME, in loc., in the L. V. p. 184 sq. Ed. Vallars.). The name Rabbat-Moab does not occur in the Old Testament. It may be that this designation, which was not a name but an official title, was transferred to the later Rabbah, which lies several [German] miles south of Arnon, and was a bishop's residence in the 5th and 6th centuries (comp. RITTER, Erdk. XIV. p. 115 sq.; XV. p. 1210 sqq.) Kir-Moab (to distinguish it from the Assyrian Kir, xxii. 6) is mentioned by Isaiah under this name only here. Yet Kir-Haresh or Kir-Haresheth (xvi. 11, 7) are identical with it. The place was a strong fortress, on a high, steep mountain, visible from Jerusalem. It lay about three hours south of Rabbat-Moab, and about the same distance from the Dead sea. In the Chal"castle, wall of Moab." The Greeks callel the city Xapá (so probably 2 Macc. xii. 17), Xapákwμа (PTOL. V. 17, 5), Xaрakμißa, Xapaxμßа (STEPH., BYZ., and THEODORET in loc., who moreover appears to identify Ar-Moab and Kir-Moab). The name is preserved in the form Kerek until the present day. , . כְּרַכָּא דְמוֹאָב dee it is called 3. He is gone up-grievous unto him. -Vers. 2-4. In ver. 1 Moab entire is indicated in its two halves, represented by a northern and a southern city. From ver. 2 on follow specifi T : Ver. 3. Wearing sacks or sackcloth as a badge of mourning and distress is often mentioned by Isa. iii. 24; xx. 2; xxii. 12; xxxvii. 1 sq.; 1. 3; lviii. 5. It has been overlooked that ' 77', descending with weeping [see in Text. and Gram.] should form an antithesis to 'nby, "goeth up to weep," ver. 2. They went up on the high places at Dibon and Beth-Bamoth to weep; they howled on the high places of Nebo and Medebah; but they came down also from these high places with weeping; they weep be |