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16 Send lambs to the ruler of the land, from Sela, by way of the desert, to the mount of daughter Zion. 2 Like fluttering birds, like scattered nestlings, so are the daughters of Moab at the fords of the Arnon. 3 “Give counsel, grant justice; make your shade like night at the height of noon; hide the outcasts, do not betray the fugitive; 4 let the outcasts of Moab settle among you; be a refuge to them from the destroyer.”
When the oppressor is no more, and destruction has ceased, and marauders have vanished from the land, 5 then a throne shall be established in steadfast love in the tent of David, and on it shall sit in faithfulness a ruler who seeks justice and is swift to do what is right.
6 We have heard of the pride of Moab —how proud he is!— of his arrogance, his pride, and his insolence; his boasts are false. 7 Therefore let Moab wail, let everyone wail for Moab. Mourn, utterly stricken, for the raisin cakes of Kir-hareseth.
8 For the fields of Heshbon languish, and the vines of Sibmah, whose clusters once made drunk the lords of the nations, reached to Jazer and strayed to the desert; their shoots once spread abroad and crossed over the sea. 9 Therefore I weep with the weeping of Jazer for the vines of Sibmah; I drench you with my tears, O Heshbon and Elealeh; for the shout over your fruit harvest and your grain harvest has ceased. 10 Joy and gladness are taken away from the fruitful field; and in the vineyards no songs are sung, no shouts are raised; no treader treads out wine in the presses; the vintage-shout is hushed. 11 Therefore my heart throbs like a harp for Moab, and my very soul for Kir-heres. 12 When Moab presents himself, when he wearies himself upon the high place, when he comes to his sanctuary to pray, he will not prevail. 13 This was the word that the L ord spoke concerning Moab in the past. 14But now the L ord says, In three years, like the years of a hired worker, the glory of Moab will be brought into contempt, in spite of all its great multitude; and those who survive will be very few and feeble.
New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by
permission. All rights reserved.
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6. We have heard of the pride of Moab. The Prophet added this statement by way of anticipation. It might be thought that men could not believe what he had promised about restoring the throne of the king and destroying the Moabites, who at that time were in a flourishing state of riches, and were defended by strong fortresses, and who, puffed up with the prosperity which they now enjoyed, were exceedingly proud. Besides, their haughtiness, with which they scorned the unhappy Jews, was a disagreeable and powerful weapon for discouraging or shaking their minds. To provide against this temptation, he relates that their boasting was well known, but that their pride would not prevent God from overthrowing them; because no array of armed forces, no treasures of riches, no multitude of men, can withstand God. Isaiah speaks of it as a thing extensively known, that the Moabites are puffed up in such a manner that they dread nothing; as is commonly the case with those who are well supplied with riches and troops, that they idly exalt themselves above God and men. But whatever may be their arrogance, the Lord will easily restrain it. His insolence. 257257 {Bogus footnote} The Hebrew word עברה (gnebrah) most frequently signifies indignation; but the connection in which it stands appears to call for something more definite. This noun is derived from the verb עבר, (gnabar,) to pass or go beyond, answering to the Latin word excessus; and therefore I have thought it better to translate it insolence. In a parallel passage, after the words pride and arrogance comes the phrase haughtiness of heart. (Jeremiah 48:29.) Both Isaiah and Jeremiah, I have no doubt, mean that the Moabites, in consequence of their stubborn and disdainful behavior, and their sumptuous mode of living, were so cruel, that they kindled into wrath on the most trivial occasions, and rose fiercely against others. This vice is always accompanied by haughtiness of mind; for pride is followed by disdain and contempt of others, and they who claim more than is due to them easily kindle into rage, and become furious for the smallest offense. In short, they can bear nothing, and are not only passionate, but likewise outrageous. They would wish that all should yield to them, and that they should yield to none. If all do not yield at their bidding, they think that injustice is done to them. This passionate temper is easily betrayed by proud men. On the other hand, the humble possess kindness accompanied by corresponding modesty, and easily forgive any one who has injured them. His lies. The Hebrew word בדים (baddim) denotes either a mans limbs, or the branches of a tree, and sometimes it is put for divination. Accordingly, the Greek translators 258258 {Bogus footnote} render it μαντεἰα, divination, and it has that signification in other passages. Some think that it is here used metaphorically for children; others translate it either discourses or thoughts; and others render it strength or sinews. But in my opinion it is rather put for vain boasting; for this word often denotes falsehood, and we shall soon see how well this signification applies to the present passage. There is quite as much difference in the interpretation of the word כן (ken,) so. The greater part suppose it to mean that “the lies are not right,” or that “the discourses are not right,” and others, that “the lies are not true;” and as to the substance of the matter, I am almost of their opinion. I have no doubt that the meaning of the Prophet is, that Moab foolishly utters his vain boastings, for he will not accomplish what he imagines. As to the words, the meaning of them is obtained with greater certainty from Jeremiah 48:30. After the same words which are here employed by Isaiah, he immediately adds, for the sake of explaining them, לא כן, (lo ken,) Not so; 259259 {Bogus footnote} his lies shall not so effect it. As if he had said, “What is determined in their hearts shall fail of accomplishment.” Yet I do not think, that in the former clause the particle כן (ken) denotes comparison, but rather confirmation, so to speak, but negatively; for he declares that there will be no firmness or stability in his counsels, that his divinations or lies will not take effect. Proud men settle everything as if everything were in their power, and were not subject to the providence of God. “Such arrogance,” says Isaiah, shall be brought down, and all that they promise, as to their own strength, shall vanish away. This reminds us that pride is highly displeasing to God, and that the more men are puffed up with their riches, they are the nearer to destruction. |