Jeremiah 48
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Jeremiah 48
Against Moab
1Against Moab thus saith the LORD of hosts, the God of Israel; Woe unto Nebo! for it is spoiled: Kiriathaim is confounded and taken: Misgab is confounded and dismayed.
Jamieson-Fausset-Brown
CHAPTER 48
Jr 48:1-47. Prophecy against Moab.
It had taken part with the Chaldeans against Judea (2Ki 24:2). Fulfilled by Nebuchadnezzar five years after the destruction of Jerusalem, when also he attacked Egypt (Jr 43:8-13) and Ammon (Jr 49:1-6). [Josephus, Antiquities, 10:9,7]. Jeremiah in this prophecy uses that of Is 15:1-16:14, amplifying and adapting it to his purpose under inspiration, at the same time confirming its divine authority. Isaiah, however, in his prophecy refers to the devastation of Moab by the Assyrian king, Shalmaneser; Jeremiah refers to that by Nebuchadnezzar.
1. Nebo--a mountain and town of Moab; its meaning is "that which fructifies."
Kiriathaim--a city of Moab, consisting of two cities, as the word signifies; originally held by the Emim (Ge 14:5).
Misgab--meaning "elevation." It lay on an elevation.
CHAPTER 48
Jr 48:1-47. Prophecy against Moab.
It had taken part with the Chaldeans against Judea (2Ki 24:2). Fulfilled by Nebuchadnezzar five years after the destruction of Jerusalem, when also he attacked Egypt (Jr 43:8-13) and Ammon (Jr 49:1-6). [Josephus, Antiquities, 10:9,7]. Jeremiah in this prophecy uses that of Is 15:1-16:14, amplifying and adapting it to his purpose under inspiration, at the same time confirming its divine authority. Isaiah, however, in his prophecy refers to the devastation of Moab by the Assyrian king, Shalmaneser; Jeremiah refers to that by Nebuchadnezzar.
1. Nebo--a mountain and town of Moab; its meaning is "that which fructifies."
Kiriathaim--a city of Moab, consisting of two cities, as the word signifies; originally held by the Emim (Ge 14:5).
Misgab--meaning "elevation." It lay on an elevation.
The Pulpit Commentary
The prophet foresees the calamity of Moab, and the attendant confusion and dismay. Yes; flee, save your lives, if ye can; for your confidences have proved untrustworthy; there is no hope left.
Against Moab; rather, concerning Moab. Nebo! Not, of course, the mountain range referred to in Deu_32:49 and Deu_32:34. I as that from which Hoses viewed the land destined for Israel, but a town in the neighbourhood, deriving its name, not from the mountain,but from the same old Semitic (and not merely Babylonian) deity. Kiriathaim. "The double city." A place of uncertain situation, but probably in the same district as Nebo; mentioned in Gen_14:5, as the abode of the "terrible" aboriginal tribe called the Emim. Is confounded; rather, is brought to shame (as Jer_46:24). Misgab; rather, the fortress. The connection shows that some definite fortress is intended, but it is difficult to say which. Graf thinks of Kir-heres (verses 31, 36) or Kir-hareseth (another form of the same name; comp. Isa_16:7; 2Ki_3:25), generally identified with Kir-Moab, the chief fortified town of the Moabites.
The prophet foresees the calamity of Moab, and the attendant confusion and dismay. Yes; flee, save your lives, if ye can; for your confidences have proved untrustworthy; there is no hope left.
Against Moab; rather, concerning Moab. Nebo! Not, of course, the mountain range referred to in Deu_32:49 and Deu_32:34. I as that from which Hoses viewed the land destined for Israel, but a town in the neighbourhood, deriving its name, not from the mountain,but from the same old Semitic (and not merely Babylonian) deity. Kiriathaim. "The double city." A place of uncertain situation, but probably in the same district as Nebo; mentioned in Gen_14:5, as the abode of the "terrible" aboriginal tribe called the Emim. Is confounded; rather, is brought to shame (as Jer_46:24). Misgab; rather, the fortress. The connection shows that some definite fortress is intended, but it is difficult to say which. Graf thinks of Kir-heres (verses 31, 36) or Kir-hareseth (another form of the same name; comp. Isa_16:7; 2Ki_3:25), generally identified with Kir-Moab, the chief fortified town of the Moabites.
2There shall be no more praise of Moab: in Heshbon they have devised evil against it; come, and let us cut it off from being a nation. Also thou shalt be cut down, O Madmen; the sword shall pursue thee.
Jamieson-Fausset-Brown
2. no more praise--(Is 16:14).
in Heshbon--The foe having taken Heshbon, the chief city of Moab (Jr 48:45), in it devise evil against Moab ("it") saying, Come, &c. Heshbon was midway between the rivers Arnon and Jabbok; it was the residence of Sihon, king of the Amorites, and afterwards a Levitical city in Gad (Nu 21:26). There is a play on words in the Hebrew, "Heshbon, Hashbu." Heshbon means a place of devising or counsel. The city, heretofore called the seat of counsel, shall find other counsellors, namely, those who devise its destruction.
thou shall be cut down ... Madmen--rather, by a play on words on the meaning of madmen ("silence"), Thou shalt be brought to silence, so as well to deserve thy name (Is 15:1). Thou shalt not dare to utter a sound.
2. no more praise--(Is 16:14).
in Heshbon--The foe having taken Heshbon, the chief city of Moab (Jr 48:45), in it devise evil against Moab ("it") saying, Come, &c. Heshbon was midway between the rivers Arnon and Jabbok; it was the residence of Sihon, king of the Amorites, and afterwards a Levitical city in Gad (Nu 21:26). There is a play on words in the Hebrew, "Heshbon, Hashbu." Heshbon means a place of devising or counsel. The city, heretofore called the seat of counsel, shall find other counsellors, namely, those who devise its destruction.
thou shall be cut down ... Madmen--rather, by a play on words on the meaning of madmen ("silence"), Thou shalt be brought to silence, so as well to deserve thy name (Is 15:1). Thou shalt not dare to utter a sound.
The Pulpit Commentary
There shall be no more praise of Moab; rather, Moab's glory (or, glorying) is no more (comp. Jer_48:29). In Heshbon they have devised evil, etc. There is a word play in the Hebrew, which may be reproduced thus: "In Plot-house they plot evil against it" (so J. F. Smith's Ewald). Against it (literally, her) means "against Moab." Heshbon was at the time an Ammonitish town (it had in days gone by been Amoritish, Num_21:26); see Jer_49:3; but was on the border of Moab. O Madmen. There seems to be again a word play, which has been to some extent reproduced thus: "Thou shalt become still, O Still house." The name Madmen does not occur again, though an allusion to it has been fancied in Isa_25:10, where the Hebrew for "dunghill" is madmenah.
There shall be no more praise of Moab; rather, Moab's glory (or, glorying) is no more (comp. Jer_48:29). In Heshbon they have devised evil, etc. There is a word play in the Hebrew, which may be reproduced thus: "In Plot-house they plot evil against it" (so J. F. Smith's Ewald). Against it (literally, her) means "against Moab." Heshbon was at the time an Ammonitish town (it had in days gone by been Amoritish, Num_21:26); see Jer_49:3; but was on the border of Moab. O Madmen. There seems to be again a word play, which has been to some extent reproduced thus: "Thou shalt become still, O Still house." The name Madmen does not occur again, though an allusion to it has been fancied in Isa_25:10, where the Hebrew for "dunghill" is madmenah.
3A voice of crying shall be from Horonaim, spoiling and great destruction.
Jamieson-Fausset-Brown
3. Horonaim--the same as the city Avara, mentioned by Ptolemy. The word means "double caves" (Ne 2:10; Is 15:5).
3. Horonaim--the same as the city Avara, mentioned by Ptolemy. The word means "double caves" (Ne 2:10; Is 15:5).
The Pulpit Commentary
Horonaim. This Moabite town was probably on the borders of Edom; hence, perhaps, "Sanballat the Horonite."
Horonaim. This Moabite town was probably on the borders of Edom; hence, perhaps, "Sanballat the Horonite."
4Moab is destroyed; her little ones have caused a cry to be heard.
Jamieson-Fausset-Brown
4. little ones ... cry--heightening the distress of the scene. The foe does not spare even infants.
4. little ones ... cry--heightening the distress of the scene. The foe does not spare even infants.
The Pulpit Commentary
Moab is destroyed. The mention of Moab in the midst of towns is certainly surprising. We should expect Ar-Moab. Her little ones. The received text, as it stands, is untranslatable, and our choice lies between the correction suggested by the vowel points, and the reading of the Septuagint and a few of the extant Hebrew manuscripts, "unto Zoar." In favour of the latter, which is adopted by Ewald and Graf, it may he urged that Zoar and Horenaim are mentioned together, not only in Jer_48:34, but also in Isa_15:5, which has evidently been imitated in the following verse. It is not quite clear what "her little ones" in the first mentioned correction mean. Some think, the children; others, the poor; Hitzig prefers the small towns of Moab. On the site of "Zoar," see Smith's 'Dictionary of the Bible,' but compare Canon Tristram in 'The Land of Moab.'
Moab is destroyed. The mention of Moab in the midst of towns is certainly surprising. We should expect Ar-Moab. Her little ones. The received text, as it stands, is untranslatable, and our choice lies between the correction suggested by the vowel points, and the reading of the Septuagint and a few of the extant Hebrew manuscripts, "unto Zoar." In favour of the latter, which is adopted by Ewald and Graf, it may he urged that Zoar and Horenaim are mentioned together, not only in Jer_48:34, but also in Isa_15:5, which has evidently been imitated in the following verse. It is not quite clear what "her little ones" in the first mentioned correction mean. Some think, the children; others, the poor; Hitzig prefers the small towns of Moab. On the site of "Zoar," see Smith's 'Dictionary of the Bible,' but compare Canon Tristram in 'The Land of Moab.'
5For in the going up of Luhith continual weeping shall go up; for in the going down of Horonaim the enemies have heard a cry of destruction.
Jamieson-Fausset-Brown
5. going up of Luhith ... going down of Horonaim--Horonaim lay in a plain, Luhith on a height. To the latter, therefore, the Moabites would flee with "continual weeping," as a place of safety from the Chaldeans. Literally, "Weeping shall go up upon weeping."
5. going up of Luhith ... going down of Horonaim--Horonaim lay in a plain, Luhith on a height. To the latter, therefore, the Moabites would flee with "continual weeping," as a place of safety from the Chaldeans. Literally, "Weeping shall go up upon weeping."
The Pulpit Commentary
For in the going up of Luhith, etc. The verse is substantially taken from Isaiah (Isa_15:5), but with variations peculiar to this chapter. The most peculiar of these is that in the first verse half, which is literally, weeping goeth up (not, shall go up) with weeping, which is explained by Dr. Payne Smith to mean "one set of weeping fugitives pressing close upon another." To the present commentator (as also to Delitzsch—see his note on Isa_15:5) there seems no reasonable doubt that b'ki, the word rendered "weeping," should rather be bo, "upon it," so that the passage will run, as in Isaiah, "for the going up of Luhith with weeping doth one go up if," Hitzig (whom for once we find agreeing with Delitzsch) remarks that the miswriting b'ki for bo may be easily accounted for by the fact that ki, "for," is the word which follows next. We have no right to ascribe to Jeremiah such an artificial and un-Hebraic an expression as that of the received text. Small as the matter may be in itself, it is not unimportant as suggesting to the Old Testament student a caution against the too unreserved adoption of the canon Lectioni faciliori praestat ardua. In the going down of Horonaim. An interesting variation from Isaiah. The older poet, less attentive to minutiae, had said vaguely, "in the road to Horonaim;" by a slight change of expression, the younger and more reflective writer produces a striking antithesis between the ascent to the hill-town, and the descent to the hollow in which Horonaim ("double cavern") appears to have been situated. It is possible, however, that Jeremiah has preserved the original reading, and that "the road" in Isaiah, l.c; is due to the carelessness of a scribe. The enemies have heard a cry of destruction. But why this reference to the enemies? The rendering, however, is ungrammatical. The text is, literally, the enemies of the cry of destruction have they heard. The prophecy in Isaiah omits "the enemies of," and has a different verb for "have they heard." Can the inserted words be an intrusion from the margin? The later scribes were accustomed to insert glosses in the margin on occasions where we should have thought them entirely unnecessary for the purpose of explanation. But then why "the enemies of"? It is an insoluble enigma.
For in the going up of Luhith, etc. The verse is substantially taken from Isaiah (Isa_15:5), but with variations peculiar to this chapter. The most peculiar of these is that in the first verse half, which is literally, weeping goeth up (not, shall go up) with weeping, which is explained by Dr. Payne Smith to mean "one set of weeping fugitives pressing close upon another." To the present commentator (as also to Delitzsch—see his note on Isa_15:5) there seems no reasonable doubt that b'ki, the word rendered "weeping," should rather be bo, "upon it," so that the passage will run, as in Isaiah, "for the going up of Luhith with weeping doth one go up if," Hitzig (whom for once we find agreeing with Delitzsch) remarks that the miswriting b'ki for bo may be easily accounted for by the fact that ki, "for," is the word which follows next. We have no right to ascribe to Jeremiah such an artificial and un-Hebraic an expression as that of the received text. Small as the matter may be in itself, it is not unimportant as suggesting to the Old Testament student a caution against the too unreserved adoption of the canon Lectioni faciliori praestat ardua. In the going down of Horonaim. An interesting variation from Isaiah. The older poet, less attentive to minutiae, had said vaguely, "in the road to Horonaim;" by a slight change of expression, the younger and more reflective writer produces a striking antithesis between the ascent to the hill-town, and the descent to the hollow in which Horonaim ("double cavern") appears to have been situated. It is possible, however, that Jeremiah has preserved the original reading, and that "the road" in Isaiah, l.c; is due to the carelessness of a scribe. The enemies have heard a cry of destruction. But why this reference to the enemies? The rendering, however, is ungrammatical. The text is, literally, the enemies of the cry of destruction have they heard. The prophecy in Isaiah omits "the enemies of," and has a different verb for "have they heard." Can the inserted words be an intrusion from the margin? The later scribes were accustomed to insert glosses in the margin on occasions where we should have thought them entirely unnecessary for the purpose of explanation. But then why "the enemies of"? It is an insoluble enigma.
6Flee, save your lives, and be like the heath in the wilderness.
Jamieson-Fausset-Brown
6. They exhort one another to flee.
heath--or the juniper (see on Jr 17:6). Maurer translates, "Be like one naked in the wilderness." But the sense is, Live in the wilderness like the heath, or juniper; do not "trust in" walls (Jr 48:7) [Grotius]. (Compare Mt 24:16-18).
6. They exhort one another to flee.
heath--or the juniper (see on Jr 17:6). Maurer translates, "Be like one naked in the wilderness." But the sense is, Live in the wilderness like the heath, or juniper; do not "trust in" walls (Jr 48:7) [Grotius]. (Compare Mt 24:16-18).
The Pulpit Commentary
Flee, save your lives; literally, your souls. The prophet's human feeling prompts him to this counsel; but he knows full well that a life of abject misery is the utmost that can be hoped for. And be like the heath in the wilderness; literally, and (your souls) shall be like destitute ones in the wilderness. Imagine the ease of one who has been robbed of everything, and left alone in the desert; not less miserable is that of the Moabite fugitives. The word rendered "the heath" (‛arō‛ēr) is either miswritten for ‛ar‛ar, which occurs in the sense of "destitute" in Jer_17:6 (see note), or also a rare plural form of the same word. The sense remains the same. It is tempting to see an allusion to one of the towns called Aroer (as in Isa_17:2). But the only Aroer the prophet could be thinking of is that on the Amen (Deu_2:36), which could not be described as "in the wilderness."
Flee, save your lives; literally, your souls. The prophet's human feeling prompts him to this counsel; but he knows full well that a life of abject misery is the utmost that can be hoped for. And be like the heath in the wilderness; literally, and (your souls) shall be like destitute ones in the wilderness. Imagine the ease of one who has been robbed of everything, and left alone in the desert; not less miserable is that of the Moabite fugitives. The word rendered "the heath" (‛arō‛ēr) is either miswritten for ‛ar‛ar, which occurs in the sense of "destitute" in Jer_17:6 (see note), or also a rare plural form of the same word. The sense remains the same. It is tempting to see an allusion to one of the towns called Aroer (as in Isa_17:2). But the only Aroer the prophet could be thinking of is that on the Amen (Deu_2:36), which could not be described as "in the wilderness."
Moab's Trust in His Works
7For because thou hast trusted in thy works and in thy treasures, thou shalt also be taken: and Chemosh shall go forth into captivity with his priests and his princes together.
Jamieson-Fausset-Brown
7. thy works--namely, fortifications built by thy work. Moab was famous for its fortresses (Jr 48:18). The antithesis is to Jr 48:6, "Be ... in the wilderness," where there are no fortified cities.
thou ... also--like the rest of the surrounding peoples, Judah, &c.
Chemosh--the tutelary god of Moab (Nu 21:29; Jud 11:24; 1Ki 11:7; 2Ki 23:13). When a people were vanquished, their gods also were taken away by the victors (Jr 43:12).
7. thy works--namely, fortifications built by thy work. Moab was famous for its fortresses (Jr 48:18). The antithesis is to Jr 48:6, "Be ... in the wilderness," where there are no fortified cities.
thou ... also--like the rest of the surrounding peoples, Judah, &c.
Chemosh--the tutelary god of Moab (Nu 21:29; Jud 11:24; 1Ki 11:7; 2Ki 23:13). When a people were vanquished, their gods also were taken away by the victors (Jr 43:12).
The Pulpit Commentary
In thy works; i.e. either "in thy evil deeds" (comp. Isa_28:15) or "in thy idols" (frequently called "the work of men's hands," e.g. Deu_4:28, and sometimes simply "works," e.g. Isa_41:29; Isa_57:12; comp. Isa_1:31). Chemoah. In Num_21:29 Moab is called "people of Chemosh," the patron-god being the king and lord of his people. In accordance with the strictly localizing theory of the nature of deity, current among primitive nations, Chemosh is said to go into captivity together with his worshippers (comp. Jer_49:3; Amo_1:15). This helps us to understand the idolatry into which the Jews fell during the Exile (Isa_42:17); they imagined that Jehovah himself was "in captivity," and restrained from putting forth his power on behalf of his worshippers. The text reading is not Chemosh, but Chemish; the latter form does not occur elsewhere, but has been thought to illustrate the name of the Hittite city Carchemish, i.e. "castle of Chemosh."
In thy works; i.e. either "in thy evil deeds" (comp. Isa_28:15) or "in thy idols" (frequently called "the work of men's hands," e.g. Deu_4:28, and sometimes simply "works," e.g. Isa_41:29; Isa_57:12; comp. Isa_1:31). Chemoah. In Num_21:29 Moab is called "people of Chemosh," the patron-god being the king and lord of his people. In accordance with the strictly localizing theory of the nature of deity, current among primitive nations, Chemosh is said to go into captivity together with his worshippers (comp. Jer_49:3; Amo_1:15). This helps us to understand the idolatry into which the Jews fell during the Exile (Isa_42:17); they imagined that Jehovah himself was "in captivity," and restrained from putting forth his power on behalf of his worshippers. The text reading is not Chemosh, but Chemish; the latter form does not occur elsewhere, but has been thought to illustrate the name of the Hittite city Carchemish, i.e. "castle of Chemosh."
8And the spoiler shall come upon every city, and no city shall escape: the valley also shall perish, and the plain shall be destroyed, as the LORD hath spoken.
Jamieson-Fausset-Brown
8. the valley ... shall perish--that is, those dwelling in the valley.
8. the valley ... shall perish--that is, those dwelling in the valley.
The Pulpit Commentary
The valley … the plain. The latter (Hebrew, mishor) is the upland region which extends from the Jordan eastward of Jericho into the Arabian desert; in Num_21:20 it is called the "field" (i.e. "open country") of Moab. The former means that part of the Jordan valley which borders on this upland "plain" towards the west.
The valley … the plain. The latter (Hebrew, mishor) is the upland region which extends from the Jordan eastward of Jericho into the Arabian desert; in Num_21:20 it is called the "field" (i.e. "open country") of Moab. The former means that part of the Jordan valley which borders on this upland "plain" towards the west.
9Give wings unto Moab, that it may flee and get away: for the cities thereof shall be desolate, without any to dwell therein.
Jamieson-Fausset-Brown
9. Give wings, &c.--(Psa 55:6). Unless it get wings, it cannot escape the foe. "Wings," the Hebrew root meaning is a "flower" (Job 14:2); so the flower-like plumage of a bird.
9. Give wings, &c.--(Psa 55:6). Unless it get wings, it cannot escape the foe. "Wings," the Hebrew root meaning is a "flower" (Job 14:2); so the flower-like plumage of a bird.
The Pulpit Commentary
So sudden is the blow that Moab stands in need of wings to make good his escape. Were the human instrument to delay, the curse meant for Moab would come upon himself. Is a reason demanded? It is that Moab has long been in a state of morally perilous security, and requires to be thoroughly shaken and aroused, in order that he may discover the inability of Chemosh to help his worshippers.
Give wings, etc. Comp. Jer_48:28; also Isa_16:2, where the fugitive Moabites are likened to "wandering birds."
Deceitfully; rather, slackly, negligently.
So sudden is the blow that Moab stands in need of wings to make good his escape. Were the human instrument to delay, the curse meant for Moab would come upon himself. Is a reason demanded? It is that Moab has long been in a state of morally perilous security, and requires to be thoroughly shaken and aroused, in order that he may discover the inability of Chemosh to help his worshippers.
Give wings, etc. Comp. Jer_48:28; also Isa_16:2, where the fugitive Moabites are likened to "wandering birds."
Deceitfully; rather, slackly, negligently.
10Cursed be he that doeth the work of the LORD deceitfully, and cursed be he that keepeth back his sword from blood.
Jamieson-Fausset-Brown
10. work of ... Lord--the divinely appointed utter devastation of Moab. To represent how entirely this is God's will, a curse is pronounced on the Chaldeans, the instrument, if they do it negligently (Margin) or by halves (Jud 5:23); compare Saul's sin as to Amalek (1Sa 15:3, 9), and Ahab's as to Syria (1Ki 20:42).
10. work of ... Lord--the divinely appointed utter devastation of Moab. To represent how entirely this is God's will, a curse is pronounced on the Chaldeans, the instrument, if they do it negligently (Margin) or by halves (Jud 5:23); compare Saul's sin as to Amalek (1Sa 15:3, 9), and Ahab's as to Syria (1Ki 20:42).
11Moab hath been at ease from his youth, and he hath settled on his lees, and hath not been emptied from vessel to vessel, neither hath he gone into captivity: therefore his taste remained in him, and his scent is not changed.
Jamieson-Fausset-Brown
11. settled on ... lees--(See on Is 25:6; Zep 1:12). As wine left to settle on its own lees retains its flavor and strength (which it would lose by being poured from one vessel into another), so Moab, owing to its never having been dislodged from its settlements, retains its pride of strength unimpaired.
emptied from vessel, &c.--To make it fit for use, it used to be filtered from vessel to vessel.
scent--retaining the image: the bouquet or perfume of the wine.
11. settled on ... lees--(See on Is 25:6; Zep 1:12). As wine left to settle on its own lees retains its flavor and strength (which it would lose by being poured from one vessel into another), so Moab, owing to its never having been dislodged from its settlements, retains its pride of strength unimpaired.
emptied from vessel, &c.--To make it fit for use, it used to be filtered from vessel to vessel.
scent--retaining the image: the bouquet or perfume of the wine.
The Pulpit Commentary
Moab hath been at ease from his youth. The "youth" of Moab dates from its subjugation of the aboriginal Emim (Deu_2:10)' Since that event, though often at war, sometimes tributary and sometimes expelled from a part of the territory claimed by them (see the inscription on the Moabite Stone), yet they had never been disturbed in their ancestral homes to the south of the river Amen. He hath settled on his less. It was the custom to leave wine for a time on its lees or sediment, in order to heighten its strength and flavour (comp. Isa_25:6). Emptied from vessel to vessel. Thevenot, an old traveller in Persia, remarks of the Shiraz wine that, after it is separated from the lees, it is apt to grow sour. "The wine is put into large earthen jars, each holding from ten or twelve to fourteen carabas; but when a jar has been opened, it must be emptied as soon as possible, and the wine put into bottles or carabas, otherwise it spoils and becomes sour" ('Voyages,' 2.245, quoted by Lowth on Isa_25:6). In the application of the figure, the "taste" of Moab means obviously the national character.
Moab hath been at ease from his youth. The "youth" of Moab dates from its subjugation of the aboriginal Emim (Deu_2:10)' Since that event, though often at war, sometimes tributary and sometimes expelled from a part of the territory claimed by them (see the inscription on the Moabite Stone), yet they had never been disturbed in their ancestral homes to the south of the river Amen. He hath settled on his less. It was the custom to leave wine for a time on its lees or sediment, in order to heighten its strength and flavour (comp. Isa_25:6). Emptied from vessel to vessel. Thevenot, an old traveller in Persia, remarks of the Shiraz wine that, after it is separated from the lees, it is apt to grow sour. "The wine is put into large earthen jars, each holding from ten or twelve to fourteen carabas; but when a jar has been opened, it must be emptied as soon as possible, and the wine put into bottles or carabas, otherwise it spoils and becomes sour" ('Voyages,' 2.245, quoted by Lowth on Isa_25:6). In the application of the figure, the "taste" of Moab means obviously the national character.
12Therefore, behold, the days come, saith the LORD, that I will send unto him wanderers, that shall cause him to wander, and shall empty his vessels, and break their bottles.
Jamieson-Fausset-Brown
12. wanderers--rather, "pourers out," retaining the image of Jr 48:11, that is, the Chaldeans who shall remove Moab from his settlements, as men pour wine from off the lees into other vessels. "His vessels" are the cities of Moab; the broken "bottles" the men slain [Grotius]. The Hebrew and the kindred Arabic word means, "to turn on one side," so as to empty a vessel [Maurer].
12. wanderers--rather, "pourers out," retaining the image of Jr 48:11, that is, the Chaldeans who shall remove Moab from his settlements, as men pour wine from off the lees into other vessels. "His vessels" are the cities of Moab; the broken "bottles" the men slain [Grotius]. The Hebrew and the kindred Arabic word means, "to turn on one side," so as to empty a vessel [Maurer].
The Pulpit Commentary
Wanderers, that shall cause him to wander; rather, taters, and they shall tilt him. The earthen jars of which Thevenot speaks were doubtless similar to those of the Israelites. They would be tilted on one side, that the wine might run off clear from the dregs. Their bottles; rather, flagons or pitchers (of earthenware). The confusion of numbers and pronouns is remarkable. First, Moab collectively is spoken of as a wine jar; then the Moabites individually as Moab's jars; last of all, the Moabites are spoken of as possessing "jars" (i.e. all the institutions, public and private, of the state and of society).
Wanderers, that shall cause him to wander; rather, taters, and they shall tilt him. The earthen jars of which Thevenot speaks were doubtless similar to those of the Israelites. They would be tilted on one side, that the wine might run off clear from the dregs. Their bottles; rather, flagons or pitchers (of earthenware). The confusion of numbers and pronouns is remarkable. First, Moab collectively is spoken of as a wine jar; then the Moabites individually as Moab's jars; last of all, the Moabites are spoken of as possessing "jars" (i.e. all the institutions, public and private, of the state and of society).
13And Moab shall be ashamed of Chemosh, as the house of Israel was ashamed of Bethel their confidence.
Jamieson-Fausset-Brown
13. ashamed--have the shame of disappointment as to the hopes they entertained of aid from Chemosh, their idol.
Beth-el--(1Ki 12:27, 29)--that is, the golden calf set up there by Jeroboam.
13. ashamed--have the shame of disappointment as to the hopes they entertained of aid from Chemosh, their idol.
Beth-el--(1Ki 12:27, 29)--that is, the golden calf set up there by Jeroboam.
The Pulpit Commentary
Ashamed of Bethel; i.e. of the golden calf or bull at Bethel, set up by Jeroboam I. as a symbol of the strong God, Jehovah. This idolatry was odious to the prophetic teachers of a nobler and more spiritual form of religion. They saw that the deity and the symbol were too much confounded, and that such a religion would not save its adherents from captivity and ruin (comp. Hos_10:15; Amo_3:14; Amo_5:5, Amo_5:6).
Ashamed of Bethel; i.e. of the golden calf or bull at Bethel, set up by Jeroboam I. as a symbol of the strong God, Jehovah. This idolatry was odious to the prophetic teachers of a nobler and more spiritual form of religion. They saw that the deity and the symbol were too much confounded, and that such a religion would not save its adherents from captivity and ruin (comp. Hos_10:15; Amo_3:14; Amo_5:5, Amo_5:6).
14How say ye, We are mighty and strong men for the war?
The Pulpit Commentary
We are mighty; rather, we are heroes. The Hebrew is gibborim, the name of David's select warriors (2Sa_23:8). The exclamation is designed to represent vividly to the mind the sinful vain glory specially characteristic of Moab.
We are mighty; rather, we are heroes. The Hebrew is gibborim, the name of David's select warriors (2Sa_23:8). The exclamation is designed to represent vividly to the mind the sinful vain glory specially characteristic of Moab.
15Moab is spoiled, and gone up out of her cities, and his chosen young men are gone down to the slaughter, saith the King, whose name is the LORD of hosts.
Jamieson-Fausset-Brown
15. gone up ... gone down--in antithesis.
out of her cities--Rather, "Moab ... and her cities are gone up," namely, pass away in the ascending smoke of their conflagration (Jos 8:20, 21; Jud 20:40). When this took place, the young warriors would go down from the burning citadels only to meet their own slaughter [Grotius]. English Version is somewhat favored by the fact that "gone out" is singular, and "cities" plural. The antithesis favors Grotius.
15. gone up ... gone down--in antithesis.
out of her cities--Rather, "Moab ... and her cities are gone up," namely, pass away in the ascending smoke of their conflagration (Jos 8:20, 21; Jud 20:40). When this took place, the young warriors would go down from the burning citadels only to meet their own slaughter [Grotius]. English Version is somewhat favored by the fact that "gone out" is singular, and "cities" plural. The antithesis favors Grotius.
The Pulpit Commentary
Moab is spoiled, and gone up out of her cities. The latter part of this clause in the Hebrew is extremely difficult; the Authorized Version is indefensible. It is even doubtful whether it can be translated at all consistently with grammar, though Hitzig, a good grammarian, has adopted the suggestion of Grotius, rendering, "and her cities have gone up," viz. in smoke, i.e. they have been burnt; comp. Jdg_20:40, the end of which verso ought to run thus: "The whole city went up to heaven." But even if the verb in third masc. sing. be allowable after the plural noun, it is very harsh to give it such an interpretation, when the context says nothing about fire or smoke. J.D. Michaelis and Ewald, therefore, propose to change the vowel points of the first word, rendering, "The spoiler of Moab and of her cities is gone up;" and Dr. Payne Smith inclines to follow them. We thus obtain a striking antithesis; the enemy has "gone up," and Moab's young men are gone down, i.e. are felled by murderous hands (comp. Isa_34:1-17 :71
Moab is spoiled, and gone up out of her cities. The latter part of this clause in the Hebrew is extremely difficult; the Authorized Version is indefensible. It is even doubtful whether it can be translated at all consistently with grammar, though Hitzig, a good grammarian, has adopted the suggestion of Grotius, rendering, "and her cities have gone up," viz. in smoke, i.e. they have been burnt; comp. Jdg_20:40, the end of which verso ought to run thus: "The whole city went up to heaven." But even if the verb in third masc. sing. be allowable after the plural noun, it is very harsh to give it such an interpretation, when the context says nothing about fire or smoke. J.D. Michaelis and Ewald, therefore, propose to change the vowel points of the first word, rendering, "The spoiler of Moab and of her cities is gone up;" and Dr. Payne Smith inclines to follow them. We thus obtain a striking antithesis; the enemy has "gone up," and Moab's young men are gone down, i.e. are felled by murderous hands (comp. Isa_34:1-17 :71
16The calamity of Moab is near to come, and his affliction hasteth fast.
Jamieson-Fausset-Brown
16. near--to the prophet's eye, though probably twenty-three years elapsed between the utterance of the prophecy in the fourth year of Jehoiakim (2Ki 24:2) and its fulfilment in the fifth year of Nebuchadnezzar.
16. near--to the prophet's eye, though probably twenty-three years elapsed between the utterance of the prophecy in the fourth year of Jehoiakim (2Ki 24:2) and its fulfilment in the fifth year of Nebuchadnezzar.
The Pulpit Commentary
The calamity of Moab, etc. The form of the verse reminds us of Deu_32:35; Isa_13:22.
The calamity of Moab, etc. The form of the verse reminds us of Deu_32:35; Isa_13:22.
17All ye that are about him, bemoan him; and all ye that know his name, say, How is the strong staff broken, and the beautiful rod!
Jamieson-Fausset-Brown
17. bemoan--Not that Moab deserves pity, but this mode of expression pictures more vividly the grievousness of Moab's calamities.
all ye that know his name--those at a greater distance whom the fame of Moab's "name" had reached, as distinguished from those "about him," that is, near.
strong staff ... rod--Moab is so called as striking terror into and oppressing other peoples (Is 9:4; 14:4, 5); also because of its dignity and power (Psa 110:2; Zec 11:7).
17. bemoan--Not that Moab deserves pity, but this mode of expression pictures more vividly the grievousness of Moab's calamities.
all ye that know his name--those at a greater distance whom the fame of Moab's "name" had reached, as distinguished from those "about him," that is, near.
strong staff ... rod--Moab is so called as striking terror into and oppressing other peoples (Is 9:4; 14:4, 5); also because of its dignity and power (Psa 110:2; Zec 11:7).
The Pulpit Commentary
How lamentable that such a glorious sceptre should be broken! But there is no remedy. Even Dibon, that highly honoured town, is disgraced. There is no hiding the sad fate of the Moabites; the crowds of fugitives sufficiently proclaim it. Judgment has been passed upon all the cities of Moab, a long roll of whose names is recited.
All ye that are about him; i.e. the neighbouring nations (setup. on Jer_46:14). The invitation to condolence is not ironical, but in the deepest spirit of human sympathy, as in the parallel prophecy in Isaiah (see on Isa_15:5). The strong staff; i.e. the sceptre as an image of royal authority (comp. Eze_19:11-14). Rod; as in Psa_110:2.
How lamentable that such a glorious sceptre should be broken! But there is no remedy. Even Dibon, that highly honoured town, is disgraced. There is no hiding the sad fate of the Moabites; the crowds of fugitives sufficiently proclaim it. Judgment has been passed upon all the cities of Moab, a long roll of whose names is recited.
All ye that are about him; i.e. the neighbouring nations (setup. on Jer_46:14). The invitation to condolence is not ironical, but in the deepest spirit of human sympathy, as in the parallel prophecy in Isaiah (see on Isa_15:5). The strong staff; i.e. the sceptre as an image of royal authority (comp. Eze_19:11-14). Rod; as in Psa_110:2.
18Thou daughter that dost inhabit Dibon, come down from thy glory, and sit in thirst; for the spoiler of Moab shall come upon thee, and he shall destroy thy strong holds.
Jamieson-Fausset-Brown
18. (Is 47:1).
dost inhabit--now so securely settled as if in a lasting habitation.
thirst--Dibon, being situated on the Arnon, abounded in water (Is 15:9). In sad contrast with this, and with her "glory" in general, she shall be reduced not only to shame, but to the want of the commonest necessaries ("thirst") in the arid wilderness (Jr 48:6).
18. (Is 47:1).
dost inhabit--now so securely settled as if in a lasting habitation.
thirst--Dibon, being situated on the Arnon, abounded in water (Is 15:9). In sad contrast with this, and with her "glory" in general, she shall be reduced not only to shame, but to the want of the commonest necessaries ("thirst") in the arid wilderness (Jr 48:6).
The Pulpit Commentary
Dibon; now Diban, one of the chief towns of Moab, on two adjacent hills, now covered with ruins (Tristram), in the plain of Medeba (Jos_13:9), north of Aroer and the Amen. Here the famous Moabite Stone (on which see Dr. Ginsburg's exhaustive monograph), with the inscription of King Mesha (2Ki_3:4), was found, which, after having been broke up and pieced together, has now found a resting place in the Louvre. It is difficult to say to which Israelitish tribe Dibon was, strictly speaking, attached; for while in Jos_13:17 it is given to Reuben, in Num_32:34 and in the Moabite Stone (line 10) it is assigned to Gad, Apparently the Israelitish population fluctuated. Sometimes Gad was the most adventurous in Occupying Moabitish territory, sometimes Reuben. On the phrase, the daughter, etc; see note on Jer_46:19. The form of the first verse haft is modelled on Isa_47:1. Sit in thirst. The expression is unexampled, and it is possible that we should alter one of the vowel points (which constitute no part of the Massoretic text), rendering, "sit in thirsty (ground)," i.e. the dust (comp. the parallel passage; Isa_47:1). Or there may be a less used collateral form of the Hebrew for "thirsty" (came). Canon Tristram speaks of the "waterless plain" of Diban. Thy strongholds. It appears from the Moabite Stone that Diben was the centre of a district which was reckoned as belonging to it; so at least we may account for the phrase, "all Dibon was submissive" (line 28). Compare the phrase in Num_21:25, "Heshbon, and all the villages thereof" (comp. on Jer_49:2).
Dibon; now Diban, one of the chief towns of Moab, on two adjacent hills, now covered with ruins (Tristram), in the plain of Medeba (Jos_13:9), north of Aroer and the Amen. Here the famous Moabite Stone (on which see Dr. Ginsburg's exhaustive monograph), with the inscription of King Mesha (2Ki_3:4), was found, which, after having been broke up and pieced together, has now found a resting place in the Louvre. It is difficult to say to which Israelitish tribe Dibon was, strictly speaking, attached; for while in Jos_13:17 it is given to Reuben, in Num_32:34 and in the Moabite Stone (line 10) it is assigned to Gad, Apparently the Israelitish population fluctuated. Sometimes Gad was the most adventurous in Occupying Moabitish territory, sometimes Reuben. On the phrase, the daughter, etc; see note on Jer_46:19. The form of the first verse haft is modelled on Isa_47:1. Sit in thirst. The expression is unexampled, and it is possible that we should alter one of the vowel points (which constitute no part of the Massoretic text), rendering, "sit in thirsty (ground)," i.e. the dust (comp. the parallel passage; Isa_47:1). Or there may be a less used collateral form of the Hebrew for "thirsty" (came). Canon Tristram speaks of the "waterless plain" of Diban. Thy strongholds. It appears from the Moabite Stone that Diben was the centre of a district which was reckoned as belonging to it; so at least we may account for the phrase, "all Dibon was submissive" (line 28). Compare the phrase in Num_21:25, "Heshbon, and all the villages thereof" (comp. on Jer_49:2).
19O inhabitant of Aroer, stand by the way, and espy; ask him that fleeth, and her that escapeth, and say, What is done?
Jamieson-Fausset-Brown
19. Aroer--on the north bank of the Arnon, a city of Ammon (De 2:36; 3:12). As it was on "the way" of the Moabites who fled into the desert, its inhabitants "ask" what is the occasion of Moab's flight, and so learn the lot that awaits themselves (compare 1Sa 4:13, 16).
19. Aroer--on the north bank of the Arnon, a city of Ammon (De 2:36; 3:12). As it was on "the way" of the Moabites who fled into the desert, its inhabitants "ask" what is the occasion of Moab's flight, and so learn the lot that awaits themselves (compare 1Sa 4:13, 16).
The Pulpit Commentary
The inhabitants of Aroer will come out in eager expectation to meet the fugitives, and ask, What hath happened? (so the question should be rendered). There were several Aroers (one belonged to the Ammonites, Jos_13:25), but as the enemy is driving the Moabites southward, the Aroer here intended can only be the town by the Arnon, which separated Moab proper first of all from the kingdom of the Amorites (Deu_4:48; Jos_12:2), and afterwards from the territory of the Israelites (Deu_2:36; Deu_3:12). The picture drawn in this verse is singularly appropriate to the site of Arnon, "just by the edge of the arterial highway of Moab," and commanding a complete view of the pass of the Arnon. There is the same variety of statement as to the Israetitish tribe to which Aroer belonged as in the case of Dibon (see Jer_48:18). Jos_13:16 speaks in favour of Reuben; Num_32:34 in favour of Gad.
The inhabitants of Aroer will come out in eager expectation to meet the fugitives, and ask, What hath happened? (so the question should be rendered). There were several Aroers (one belonged to the Ammonites, Jos_13:25), but as the enemy is driving the Moabites southward, the Aroer here intended can only be the town by the Arnon, which separated Moab proper first of all from the kingdom of the Amorites (Deu_4:48; Jos_12:2), and afterwards from the territory of the Israelites (Deu_2:36; Deu_3:12). The picture drawn in this verse is singularly appropriate to the site of Arnon, "just by the edge of the arterial highway of Moab," and commanding a complete view of the pass of the Arnon. There is the same variety of statement as to the Israetitish tribe to which Aroer belonged as in the case of Dibon (see Jer_48:18). Jos_13:16 speaks in favour of Reuben; Num_32:34 in favour of Gad.
20Moab is confounded; for it is broken down: howl and cry; tell ye it in Arnon, that Moab is spoiled,
Jamieson-Fausset-Brown
20. Answer of the fleeing Moabites to the Ammonite inquirers (Jr 48:19; Is 16:2). He enumerates the Moabite cities at length, as it seemed so incredible that all should be so utterly ruined. Many of them were assigned to the Levites, while Israel stood.
in Arnon--the north boundary between Moab and Ammon (Jr 48:19; Nu 21:13).
20. Answer of the fleeing Moabites to the Ammonite inquirers (Jr 48:19; Is 16:2). He enumerates the Moabite cities at length, as it seemed so incredible that all should be so utterly ruined. Many of them were assigned to the Levites, while Israel stood.
in Arnon--the north boundary between Moab and Ammon (Jr 48:19; Nu 21:13).
The Pulpit Commentary
The answer of the fugitives begins in the latter part of this verse, and, continues to Jer_48:24. Confounded ought, as usual, to be brought to shame. The address, howl and cry, which is in the feminine, refers to Moab, which has just before been spoken of in the feminine ("It is broken down," or rather, "she is dismayed," refers to Moab, not to Dibon). In Arnon; i.e. in the region of the Amen; better, beside Arnon (comp. Jer_13:5, "by Euphrates").
The answer of the fugitives begins in the latter part of this verse, and, continues to Jer_48:24. Confounded ought, as usual, to be brought to shame. The address, howl and cry, which is in the feminine, refers to Moab, which has just before been spoken of in the feminine ("It is broken down," or rather, "she is dismayed," refers to Moab, not to Dibon). In Arnon; i.e. in the region of the Amen; better, beside Arnon (comp. Jer_13:5, "by Euphrates").
21And judgment is come upon the plain country; upon Holon, and upon Jahazah, and upon Mephaath,
Jamieson-Fausset-Brown
21. plain--(Jr 48:8). Not only the mountainous regions, but also the plain, shall be wasted.
Holon--(Compare Jos 15:51).
Jahazah--(Nu 21:23; Is 15:4).
Mephaath--(Jos 13:18; 21:37).
21. plain--(Jr 48:8). Not only the mountainous regions, but also the plain, shall be wasted.
Holon--(Compare Jos 15:51).
Jahazah--(Nu 21:23; Is 15:4).
Mephaath--(Jos 13:18; 21:37).
The Pulpit Commentary
The plain country. The mishor (see on Jer_48:8). Holon is not known from other sources. Jahazah (called Jahaz in Jer_48:34), according to Eusebius, still existed in his days, and lay between Medeba and Dibon. Like Heshbon and Dibon, it was claimed by the Reubenites (Jos_13:18), and Mesha, in the famous inscription, states that the then King of Israel (Jehoram) "fortified Jahaz and dwelt in it, when he fought against me" (lines 18, 19). This was a great but only a temporary success, for Mesha adds that "Chemosh drove him out before me" (line 19). Mephaath was apparently near Jahaz, since it is always mentioned with that town (Jos_13:18; Jos_21:37; 1Ch_6:79).
The plain country. The mishor (see on Jer_48:8). Holon is not known from other sources. Jahazah (called Jahaz in Jer_48:34), according to Eusebius, still existed in his days, and lay between Medeba and Dibon. Like Heshbon and Dibon, it was claimed by the Reubenites (Jos_13:18), and Mesha, in the famous inscription, states that the then King of Israel (Jehoram) "fortified Jahaz and dwelt in it, when he fought against me" (lines 18, 19). This was a great but only a temporary success, for Mesha adds that "Chemosh drove him out before me" (line 19). Mephaath was apparently near Jahaz, since it is always mentioned with that town (Jos_13:18; Jos_21:37; 1Ch_6:79).
22And upon Dibon, and upon Nebo, and upon Bethdiblathaim,
Jamieson-Fausset-Brown
22. Beth-diblathaim--"the house of Diblathaim": Almon-diblathaim (Nu 33:46); "Diblath" (Eze 6:13); not far from Mount Nebo (Nu 33:46, 47).
22. Beth-diblathaim--"the house of Diblathaim": Almon-diblathaim (Nu 33:46); "Diblath" (Eze 6:13); not far from Mount Nebo (Nu 33:46, 47).
The Pulpit Commentary
Dibon (see on Jer_48:18). Nebo (see on Jer_48:1). Beth-diblathaim. Mentioned here only. There is an Almondiblathaim in Num_33:46, mentioned in connection with Dibon.
Dibon (see on Jer_48:18). Nebo (see on Jer_48:1). Beth-diblathaim. Mentioned here only. There is an Almondiblathaim in Num_33:46, mentioned in connection with Dibon.
23And upon Kiriathaim, and upon Bethgamul, and upon Bethmeon,
Jamieson-Fausset-Brown
23. Beth-gamul--meaning "the city of camels."
Beth-meon--"the house of habitation": Beth-baalmeon (Jos 13:17). Now its ruins are called Miun.
23. Beth-gamul--meaning "the city of camels."
Beth-meon--"the house of habitation": Beth-baalmeon (Jos 13:17). Now its ruins are called Miun.
The Pulpit Commentary
Kiriathaim (see on Jer_48:1). Beth-gamul. Nowhere else mentioned. Beth-meon. Called Baal-meon, Num_32:38; Beth-baal-meon, Jos_13:17. The extensive ruins of Ma'in are a short distance south of Heshbon.
Kiriathaim (see on Jer_48:1). Beth-gamul. Nowhere else mentioned. Beth-meon. Called Baal-meon, Num_32:38; Beth-baal-meon, Jos_13:17. The extensive ruins of Ma'in are a short distance south of Heshbon.
24And upon Kerioth, and upon Bozrah, and upon all the cities of the land of Moab, far or near.
Jamieson-Fausset-Brown
24. Kerioth--(Jos 15:25; Am 2:2).
Bozrah--(See on Is 34:6); at one time under the dominion of Edom, though belonging originally to Moab (Ge 36:33; Is 63:1). Others think the Bozrah in Edom distinct from that of Moab. "Bezer" (Jos 21:36).
24. Kerioth--(Jos 15:25; Am 2:2).
Bozrah--(See on Is 34:6); at one time under the dominion of Edom, though belonging originally to Moab (Ge 36:33; Is 63:1). Others think the Bozrah in Edom distinct from that of Moab. "Bezer" (Jos 21:36).
The Pulpit Commentary
Kerioth. Perhaps a synonym of Ar, the old capital of Moab (Isa_15:1). Hence in Amo_2:2, "I will send a fire upon Moab, and it shall devour the palaces of Kerioth." Bozrah. The capital at one time of the Edomites (see Jer_49:13). The ownership of particular cities varied from. time to time in this contested region. Far or near; i.e. towards the frontier or inland.
Kerioth. Perhaps a synonym of Ar, the old capital of Moab (Isa_15:1). Hence in Amo_2:2, "I will send a fire upon Moab, and it shall devour the palaces of Kerioth." Bozrah. The capital at one time of the Edomites (see Jer_49:13). The ownership of particular cities varied from. time to time in this contested region. Far or near; i.e. towards the frontier or inland.
25The horn of Moab is cut off, and his arm is broken, saith the LORD.
Jamieson-Fausset-Brown
25. horn--the emblem of strength and sovereignty: it is the horned animal's means of offense and defense (Psa 75:5, 10; La 2:3).
25. horn--the emblem of strength and sovereignty: it is the horned animal's means of offense and defense (Psa 75:5, 10; La 2:3).
Make Ye Him Drunken
26Make ye him drunken: for he magnified himself against the LORD: Moab also shall wallow in his vomit, and he also shall be in derision.
Jamieson-Fausset-Brown
26. drunken--(see on Jr 13:12; Jr 25:17). Intoxicated with the cup of divine wrath, so as to be in helpless distraction.
magnified ... against ... Lord--boasted arrogantly against God's people, that whereas Israel was fallen, Moab remained flourishing.
wallow in ... vomit--following up the image of a drunken man, that is, shall be so afflicted by God's wrath as to disgorge all his past pride, riches, and vainglory, and fall in his shameful abasement.
he also ... derision--He in his disaster shall be an object of derision to us, as we in ours have been to him (Jr 48:27). Retribution in kind.
26. drunken--(see on Jr 13:12; Jr 25:17). Intoxicated with the cup of divine wrath, so as to be in helpless distraction.
magnified ... against ... Lord--boasted arrogantly against God's people, that whereas Israel was fallen, Moab remained flourishing.
wallow in ... vomit--following up the image of a drunken man, that is, shall be so afflicted by God's wrath as to disgorge all his past pride, riches, and vainglory, and fall in his shameful abasement.
he also ... derision--He in his disaster shall be an object of derision to us, as we in ours have been to him (Jr 48:27). Retribution in kind.
The Pulpit Commentary
And what is Moab's crime? At an earlier point the prophet said that it was the callousness produced by long prosperity (Jer_48:11); but here another sin is mentioned—Moab's haughty contempt of Jehovah. "For this it deserves that its contempt should be thrown back upon itself, by its being made, like a drunken man, the scorn of all" (Ewald). The figure is, no doubt, a coarse one, but not unnatural in the oratory (we must put aside inspiration, which leaves the forms of speech untouched) of a rude people like the Jews. It occurs not unfrequently elsewhere; see especially Isa_19:14; Hab_2:15, Hab_2:16; and, for milder examples of the figure, Jer_13:13 and Jer_13:25.
Make ye him drunken. The command is issued to the agents of the Divine wrath (comp. Jer_48:10, Jer_48:21). He magnified himself against the Lord. Offences against Israel being also offences against Israel's God (see Jephthah's striking words in Jdg_11:23, Jdg_11:24). Shall wallow; rather, shall fall heavily (literally, shall clap—a pregnant expression).
And what is Moab's crime? At an earlier point the prophet said that it was the callousness produced by long prosperity (Jer_48:11); but here another sin is mentioned—Moab's haughty contempt of Jehovah. "For this it deserves that its contempt should be thrown back upon itself, by its being made, like a drunken man, the scorn of all" (Ewald). The figure is, no doubt, a coarse one, but not unnatural in the oratory (we must put aside inspiration, which leaves the forms of speech untouched) of a rude people like the Jews. It occurs not unfrequently elsewhere; see especially Isa_19:14; Hab_2:15, Hab_2:16; and, for milder examples of the figure, Jer_13:13 and Jer_13:25.
Make ye him drunken. The command is issued to the agents of the Divine wrath (comp. Jer_48:10, Jer_48:21). He magnified himself against the Lord. Offences against Israel being also offences against Israel's God (see Jephthah's striking words in Jdg_11:23, Jdg_11:24). Shall wallow; rather, shall fall heavily (literally, shall clap—a pregnant expression).
27For was not Israel a derision unto thee? was he found among thieves? for since thou spakest of him, thou skippedst for joy.
Jamieson-Fausset-Brown
27. (Zep 2:8).
a derision--The Hebrew has the article: referring to Jr 48:26, "Was not Israel (the whole nation) the object of derision to thee?" Therefore, Moab is to suffer as formerly for its exultation over the calamity (2Ki 17:6) of the ten tribes under the Assyrian Shalmaneser (Is 15:1-16:14), so now for its exultation over the fall of Judah, under the Chaldean Nebuchadnezzar. God takes up His people's cause as His own (Ob 10-13).
was he ... among thieves--(Jr 2:26). Proverbial. What did Israel do to deserve such derision? Was he detected in theft, that thou didst so exult over him in speaking of him? Though guilty before God, Israel was guiltless towards thee.
since--"since ever" thou didst begin speaking of him.
skippedst for joy--at Israel's calamity [Calvin]; or, "thou didst shake thy head" in "derision" [Maurer].
27. (Zep 2:8).
a derision--The Hebrew has the article: referring to Jr 48:26, "Was not Israel (the whole nation) the object of derision to thee?" Therefore, Moab is to suffer as formerly for its exultation over the calamity (2Ki 17:6) of the ten tribes under the Assyrian Shalmaneser (Is 15:1-16:14), so now for its exultation over the fall of Judah, under the Chaldean Nebuchadnezzar. God takes up His people's cause as His own (Ob 10-13).
was he ... among thieves--(Jr 2:26). Proverbial. What did Israel do to deserve such derision? Was he detected in theft, that thou didst so exult over him in speaking of him? Though guilty before God, Israel was guiltless towards thee.
since--"since ever" thou didst begin speaking of him.
skippedst for joy--at Israel's calamity [Calvin]; or, "thou didst shake thy head" in "derision" [Maurer].
The Pulpit Commentary
Was he found among thieves? for, etc.; rather,… that, as often as thou speakest of him, thou waggest thy head. What giveth thee the right to show such scorn and insolent triumph towards Israel, as if he were one who had been arrested in the very act of robbery (comp. Jer_2:26)?
Was he found among thieves? for, etc.; rather,… that, as often as thou speakest of him, thou waggest thy head. What giveth thee the right to show such scorn and insolent triumph towards Israel, as if he were one who had been arrested in the very act of robbery (comp. Jer_2:26)?
28O ye that dwell in Moab, leave the cities, and dwell in the rock, and be like the dove that maketh her nest in the sides of the hole’s mouth.
Jamieson-Fausset-Brown
28. Doves often have their nests in the "sides" of caverns. No longer shalt thou have cities to shelter thee: thou shalt have to flee for shelter to caves and deserts (Psa 55:6, 8; So 2:14).
28. Doves often have their nests in the "sides" of caverns. No longer shalt thou have cities to shelter thee: thou shalt have to flee for shelter to caves and deserts (Psa 55:6, 8; So 2:14).
The Pulpit Commentary
Dwell in the rook. Jeremiah probably thinks of the rocky defiles of the Amen, so splendidly adapted for fugitives (see Consul Wetzstein's excursus to the third edition of Delitzsch's 'Jesaja;' he speaks of perpendicular walls of rock). Like the dove (i.e. the wild dove); comp. 'Iliad,' 21:493; 'AEneid,' 5:213.
Jer_48:29, Jer_48:30
These verses are an expansion of Isa_16:6. The boastfulness of Moab seems to have much impressed its Israelitish neighbours (comp. Isa_16:14, 27). It has been thought to be illustrated by the inscription on the Moabite Stone; but we must remember that all national monuments of this sort have a tendency to exaggeration.
We have heard; viz. the prophet and his countrymen.
Dwell in the rook. Jeremiah probably thinks of the rocky defiles of the Amen, so splendidly adapted for fugitives (see Consul Wetzstein's excursus to the third edition of Delitzsch's 'Jesaja;' he speaks of perpendicular walls of rock). Like the dove (i.e. the wild dove); comp. 'Iliad,' 21:493; 'AEneid,' 5:213.
Jer_48:29, Jer_48:30
These verses are an expansion of Isa_16:6. The boastfulness of Moab seems to have much impressed its Israelitish neighbours (comp. Isa_16:14, 27). It has been thought to be illustrated by the inscription on the Moabite Stone; but we must remember that all national monuments of this sort have a tendency to exaggeration.
We have heard; viz. the prophet and his countrymen.
29We have heard the pride of Moab, (he is exceeding proud) his loftiness, and his arrogancy, and his pride, and the haughtiness of his heart.
Jamieson-Fausset-Brown
29. pride--(Is 16:6, 7). Moab was the trumpeter of his own fame. Jeremiah adds "loftiness and arrogancy" to Isaiah's picture, so that Moab had not only not been bettered by the chastisement previously endured as foretold by Isaiah, but had even become worse; so that his guilt, and therefore his sentence of punishment, are increased now. Six times Moab's pride (or the synonyms) are mentioned, to show the exceeding hatefulness of his sin.
29. pride--(Is 16:6, 7). Moab was the trumpeter of his own fame. Jeremiah adds "loftiness and arrogancy" to Isaiah's picture, so that Moab had not only not been bettered by the chastisement previously endured as foretold by Isaiah, but had even become worse; so that his guilt, and therefore his sentence of punishment, are increased now. Six times Moab's pride (or the synonyms) are mentioned, to show the exceeding hatefulness of his sin.
30I know his wrath, saith the LORD; but it shall not be so; his lies shall not so effect it.
Jamieson-Fausset-Brown
30. I know--Moab's "proud arrogancy" (Jr 48:29) or "wrath," against My people, is not unknown to Me.
it shall not be so--The result shall not be so as he thinks: his lies shall not so effect what he aims at by them. Calvin translates, "his lies are not right (that is, his vauntings are vain because God will not give them effect); they shall not do so" as they project in their minds, for God will set at naught their plans.
30. I know--Moab's "proud arrogancy" (Jr 48:29) or "wrath," against My people, is not unknown to Me.
it shall not be so--The result shall not be so as he thinks: his lies shall not so effect what he aims at by them. Calvin translates, "his lies are not right (that is, his vauntings are vain because God will not give them effect); they shall not do so" as they project in their minds, for God will set at naught their plans.
The Pulpit Commentary
But it shall not be so, etc. This is a case in which the accentuation must most decidedly be deviated from; it implies a faulty view of the word rendered in the Authorized Version, "his lies." But the rendering of our version is neither in itself tenable nor is it that intended by the accentuation. The rendering suggested by the latter is "his praters" (i.e. soothsayers), as the word, no doubt, must be taken in Jer_1:1-19 :36; Isa_44:25. But it is much more natural to render thus: "And the untruth of his pratings [i.e. of his boastings]; the untruth that they have wrought." In his words and in his works (and a word is equal to a work before the Divine Judge) Mesh was essentially "untrue." Truth, in the Biblical sense, is to know and serve the true God.
But it shall not be so, etc. This is a case in which the accentuation must most decidedly be deviated from; it implies a faulty view of the word rendered in the Authorized Version, "his lies." But the rendering of our version is neither in itself tenable nor is it that intended by the accentuation. The rendering suggested by the latter is "his praters" (i.e. soothsayers), as the word, no doubt, must be taken in Jer_1:1-19 :36; Isa_44:25. But it is much more natural to render thus: "And the untruth of his pratings [i.e. of his boastings]; the untruth that they have wrought." In his words and in his works (and a word is equal to a work before the Divine Judge) Mesh was essentially "untrue." Truth, in the Biblical sense, is to know and serve the true God.
31Therefore will I howl for Moab, and I will cry out for all Moab; mine heart shall mourn for the men of Kirheres.
Jamieson-Fausset-Brown
31. I will cry ... for ... Moab--Not that it deserves pity, but the prophet's "crying" for it vividly represents the greatness of the calamity.
Kir-heres--Kir-hareseth, in Is 16:7; see on Is 16:7. It means "the city of potters," or else "the city of the sun" [Grotius]. Here "the men of Kir-heres" are substituted for "the foundations of Kir-hareseth," in Is 16:7. The change answers probably to the different bearing of the disaster under Nebuchadnezzar, as compared with that former one under Shalmaneser.
31. I will cry ... for ... Moab--Not that it deserves pity, but the prophet's "crying" for it vividly represents the greatness of the calamity.
Kir-heres--Kir-hareseth, in Is 16:7; see on Is 16:7. It means "the city of potters," or else "the city of the sun" [Grotius]. Here "the men of Kir-heres" are substituted for "the foundations of Kir-hareseth," in Is 16:7. The change answers probably to the different bearing of the disaster under Nebuchadnezzar, as compared with that former one under Shalmaneser.
The Pulpit Commentary
Based upon Isa_16:7. Therefore. Moab cannot escape the catastrophe, for his moral basis is utterly insecure. "Therefore," etc. Will I howl. It is at first sight strange that the prophet should speak thus sympathetically after the strong language in verse 26. But the fact is that an inspired prophet has, as it were, a double personality. Sometimes his human feelings seem quite lost in the consciousness of his message; sometimes (and especially in Jeremiah) the natural, emotional life refuses to be thus restrained, and will have itself expressed. All Moab; i.e. Moab in all its districts, both north and south of the Amen, or, at any rate, the fugitive populations. Mine heart shall mourn. The Authorized Version effaces one of the points of difference between Jeremiah and his original. The former leaves the subject indefinite—one shall mourn. For the men of Kir-heres. Isa_16:7 has "for the raisin cakes of Kir-heres" (i.e. for the cakes of pressed grapes, for which Kir-heres was specially famous)—a much more expressive phrase. Jeremiah, or his scribe, has changed ashishe into anshe, and the Targum and Septuagint have adopted this weak reading in Isaiah, l.c.
Based upon Isa_16:7. Therefore. Moab cannot escape the catastrophe, for his moral basis is utterly insecure. "Therefore," etc. Will I howl. It is at first sight strange that the prophet should speak thus sympathetically after the strong language in verse 26. But the fact is that an inspired prophet has, as it were, a double personality. Sometimes his human feelings seem quite lost in the consciousness of his message; sometimes (and especially in Jeremiah) the natural, emotional life refuses to be thus restrained, and will have itself expressed. All Moab; i.e. Moab in all its districts, both north and south of the Amen, or, at any rate, the fugitive populations. Mine heart shall mourn. The Authorized Version effaces one of the points of difference between Jeremiah and his original. The former leaves the subject indefinite—one shall mourn. For the men of Kir-heres. Isa_16:7 has "for the raisin cakes of Kir-heres" (i.e. for the cakes of pressed grapes, for which Kir-heres was specially famous)—a much more expressive phrase. Jeremiah, or his scribe, has changed ashishe into anshe, and the Targum and Septuagint have adopted this weak reading in Isaiah, l.c.
32O vine of Sibmah, I will weep for thee with the weeping of Jazer: thy plants are gone over the sea, they reach even to the sea of Jazer: the spoiler is fallen upon thy summer fruits and upon thy vintage.
Jamieson-Fausset-Brown
32. with the weeping--with the same weeping as Jazer, now vanquished, wept with for the destruction of its vines. The same calamity shall befall thee, Sibmah, as befell Jazer. The Hebrew preposition here is different from that in Is 16:9, for which reason Maurer translates, "with more than the weeping of Jazer." English Version understands it of the continuation of the weeping; after they have wept for Jazer, fresh subject of lamentation will present itself for the wasting of the vine-abounding Sibmah.
plants ... gone over ... sea of Jazer--As the Septuagint reads "cities of Jazer," and as no traces of a lake near Jazer are found, the reading of English Version is doubtful. Retaining the present reading, we avoid the difficulty by translating [Grotius], "Thy plants (that is, citizens: alluding to the 'vine') are gone over the sea (that is, shall be transported beyond the sea to Cyprus, and such distant lands subject to Babylon; and this, too, in summertime), whereas Jazer (that is, the men of Jazer) reached the sea" (shore only, but are not transported beyond the sea); so that worse shall befall thee than befalls Jazer.
spoiler--Nebuzara-dan.
32. with the weeping--with the same weeping as Jazer, now vanquished, wept with for the destruction of its vines. The same calamity shall befall thee, Sibmah, as befell Jazer. The Hebrew preposition here is different from that in Is 16:9, for which reason Maurer translates, "with more than the weeping of Jazer." English Version understands it of the continuation of the weeping; after they have wept for Jazer, fresh subject of lamentation will present itself for the wasting of the vine-abounding Sibmah.
plants ... gone over ... sea of Jazer--As the Septuagint reads "cities of Jazer," and as no traces of a lake near Jazer are found, the reading of English Version is doubtful. Retaining the present reading, we avoid the difficulty by translating [Grotius], "Thy plants (that is, citizens: alluding to the 'vine') are gone over the sea (that is, shall be transported beyond the sea to Cyprus, and such distant lands subject to Babylon; and this, too, in summertime), whereas Jazer (that is, the men of Jazer) reached the sea" (shore only, but are not transported beyond the sea); so that worse shall befall thee than befalls Jazer.
spoiler--Nebuzara-dan.
The Pulpit Commentary
Shortened from Isa_16:8, Isa_16:9. With the weeping of Jaser; rather, more than the weeping of Jazer. This may mean either "more than I weep for Jazer" (which is favoured by the insertion of "for thee") or more than Jazer weeps" (for the devastated vineyards of Sibmah); comp. Isaiah, l.c. The site of Jazer is placed by Seetzen between Ramoth (Salt) and Heshbon, where some ruins called Sir are now found. "Sibmah," according to St. Jerome, was not more than half a mile from Heshbon. King Mesha is thought to refer to it under the form Seran, miswritten for Seban (Sebam—so the form should be read—is an Old Testament version of the name; see Num_32:3); see inscription on Moabite Stone, line 13. It appears to have been famous for its vineyards; and Seetzen tolls us that grapes and raisins of specially good quality are still carried from the neighbouring Salt to Jerusalem. Thy plants are gone over the sea; rather, thy shoots passed over the sea. The prophet here describes the extensive range of these vines. The northern limit of their culture was Jazer, its southern or western file further shore of "the sea," i.e. the Dead Sea. By a touch of poetic hyperbole the prophet traces the excellence of vines such as those of En-gedi (on the western bank of the Dead Sea) to a Moabitish origin. The reference to the sea of Jazer throws the whole passage into confusion. There is no lake or large pool at present to be found at Jazer, and the simplest explanation is that a scribe repeated the word "sea" by mistake. The true text will then be simply," they reached unto Jazer." The spoiler. Isa_16:9 has the more picturesque expression, "the shouting," i.e. the wild battlecry.
Shortened from Isa_16:8, Isa_16:9. With the weeping of Jaser; rather, more than the weeping of Jazer. This may mean either "more than I weep for Jazer" (which is favoured by the insertion of "for thee") or more than Jazer weeps" (for the devastated vineyards of Sibmah); comp. Isaiah, l.c. The site of Jazer is placed by Seetzen between Ramoth (Salt) and Heshbon, where some ruins called Sir are now found. "Sibmah," according to St. Jerome, was not more than half a mile from Heshbon. King Mesha is thought to refer to it under the form Seran, miswritten for Seban (Sebam—so the form should be read—is an Old Testament version of the name; see Num_32:3); see inscription on Moabite Stone, line 13. It appears to have been famous for its vineyards; and Seetzen tolls us that grapes and raisins of specially good quality are still carried from the neighbouring Salt to Jerusalem. Thy plants are gone over the sea; rather, thy shoots passed over the sea. The prophet here describes the extensive range of these vines. The northern limit of their culture was Jazer, its southern or western file further shore of "the sea," i.e. the Dead Sea. By a touch of poetic hyperbole the prophet traces the excellence of vines such as those of En-gedi (on the western bank of the Dead Sea) to a Moabitish origin. The reference to the sea of Jazer throws the whole passage into confusion. There is no lake or large pool at present to be found at Jazer, and the simplest explanation is that a scribe repeated the word "sea" by mistake. The true text will then be simply," they reached unto Jazer." The spoiler. Isa_16:9 has the more picturesque expression, "the shouting," i.e. the wild battlecry.
33And joy and gladness is taken from the plentiful field, and from the land of Moab, and I have caused wine to fail from the winepresses: none shall tread with shouting; their shouting shall be no shouting.
Jamieson-Fausset-Brown
33. the plentiful field--rather, "Carmel": as the parallel "land of Moab" requires, though in Is 16:10, it is "the plentiful field." Joy is taken away as from the nearer regions (Canaan and Palestine), so from the farther "land of Moab"; what has happened to Judah shall befall Moab, too (Jr 48:26, 27) [Maurer]. However, Moab alone seems to be spoken of here; nor does the parallelism forbid "plentiful field" answering to "Moab." English Version is therefore better.
shouting--repeated; as at the conclusion of the vintage, men sing over and over again the same cry of joy. A shouting shall be heard, but not the joyous shouting of laborers treading the grapes, but the terrible battle cry of the foe.
33. the plentiful field--rather, "Carmel": as the parallel "land of Moab" requires, though in Is 16:10, it is "the plentiful field." Joy is taken away as from the nearer regions (Canaan and Palestine), so from the farther "land of Moab"; what has happened to Judah shall befall Moab, too (Jr 48:26, 27) [Maurer]. However, Moab alone seems to be spoken of here; nor does the parallelism forbid "plentiful field" answering to "Moab." English Version is therefore better.
shouting--repeated; as at the conclusion of the vintage, men sing over and over again the same cry of joy. A shouting shall be heard, but not the joyous shouting of laborers treading the grapes, but the terrible battle cry of the foe.
The Pulpit Commentary
Nearly identical with Isa_16:10. The plentiful field; rather, the garden land; i.e. land planted with "noble" plants, especially vines and olives. Wine. Here clearly sweet and unfermented wine (comp. Amo_9:13, Amo_9:14). None shall tread with shouting. This involves a very harsh construction of the Hebrew, and it is better (considering the numerous other errors of the same kind in the received text) to correct in accordance with Isa_16:10," the treader shall not tread." Their shouting shall be no shouting. "Shouting" (Hebrew, hedad) may be taken in two senses:
(1) the cheerful, musical cry with which "the treaders" pressed out the juice of the grapes (comp. Jer_25:30);
(2) the wild cry (Jer_51:14) with which the enemy "fell upon the summer fruits and upon the vintage" (verse 32), reducing the inhabitants to abject misery. In Isa_16:9, Isa_16:10 an allusion is made to this double meaning, and so, perhaps, it may be here ("There shall be shouting, but not that of the peaceful vintagers at their work"). Or, as others, we may explain "no shouting" as equivalent to "the opposite of shouting," i.e. either silence or lamentation (comp. Isa_10:15, "not wood" equivalent to "that which is specifically different from wood;" and Isa_31:3, "not God," equivalent to "the very opposite of Divine").
Nearly identical with Isa_16:10. The plentiful field; rather, the garden land; i.e. land planted with "noble" plants, especially vines and olives. Wine. Here clearly sweet and unfermented wine (comp. Amo_9:13, Amo_9:14). None shall tread with shouting. This involves a very harsh construction of the Hebrew, and it is better (considering the numerous other errors of the same kind in the received text) to correct in accordance with Isa_16:10," the treader shall not tread." Their shouting shall be no shouting. "Shouting" (Hebrew, hedad) may be taken in two senses:
(1) the cheerful, musical cry with which "the treaders" pressed out the juice of the grapes (comp. Jer_25:30);
(2) the wild cry (Jer_51:14) with which the enemy "fell upon the summer fruits and upon the vintage" (verse 32), reducing the inhabitants to abject misery. In Isa_16:9, Isa_16:10 an allusion is made to this double meaning, and so, perhaps, it may be here ("There shall be shouting, but not that of the peaceful vintagers at their work"). Or, as others, we may explain "no shouting" as equivalent to "the opposite of shouting," i.e. either silence or lamentation (comp. Isa_10:15, "not wood" equivalent to "that which is specifically different from wood;" and Isa_31:3, "not God," equivalent to "the very opposite of Divine").
34From the cry of Heshbon even unto Elealeh, and even unto Jahaz, have they uttered their voice, from Zoar even unto Horonaim, as an heifer of three years old: for the waters also of Nimrim shall be desolate.
Jamieson-Fausset-Brown
34. From the cry of Heshbon, &c.--Those who fly from Heshbon on its capture shall continue the cry even as far as Elealeh ... . There will be continued cries in all quarters, from one end to the other, everywhere slaughter and wasting.
as an heifer of three years old--Moab heretofore not having known foreign yoke, and in its full strength, is compared to an heifer of three years old, never yet yoked, nor as yet worn out with many birth-givings (compare Note, see on Is 15:5).
waters ... of Nimrim--that is, the well-watered and therefore luxuriant pastures of Nimrim.
desolate--The Hebrew is stronger: not merely shall be "desolate," but desolation itself multiplied: plural, "desolations." The most fertile tracts shall be dried up.
34. From the cry of Heshbon, &c.--Those who fly from Heshbon on its capture shall continue the cry even as far as Elealeh ... . There will be continued cries in all quarters, from one end to the other, everywhere slaughter and wasting.
as an heifer of three years old--Moab heretofore not having known foreign yoke, and in its full strength, is compared to an heifer of three years old, never yet yoked, nor as yet worn out with many birth-givings (compare Note, see on Is 15:5).
waters ... of Nimrim--that is, the well-watered and therefore luxuriant pastures of Nimrim.
desolate--The Hebrew is stronger: not merely shall be "desolate," but desolation itself multiplied: plural, "desolations." The most fertile tracts shall be dried up.
The Pulpit Commentary
Based on Isa_15:4-6. The cry of one town echoes to another, and is taken up afresh by its terrified inhabitants. Heshbon and Elealeh lay on eminences but a short distance apart, so that the shrill cry of lamentation would be heard far away in the southeast at Jahaz. Zoar and Horonaim both lay in the southern half of Moah (see on Isa_15:3, Isa_15:4). An heifer of three years old. If this is the right rendering, the phrase is descriptive of Horonaim, which may, in the time of Jeremiah, have been a "virgin fortress." But the phrase, thus understood, comes in very oddly, and in the parallel passage in Isaiah it stands, not after Horonaim, hut after Zoar; it hardly seems likely that there were two Gibraltars in Moab. Another rendering (Ewald, Keil) is, "(to) the third Eglath." This involves an allusion to the fact that there were other places in Moab called Egiath or Eglah, which has been rendered highly probable by Gesenius. The waters also of Nimrhn. Canon Tristram speaks of the "plenteous brooks gushing from the lofty hills into the Ghor-en-Numeira." Consul Wetzstein, however, says that nature appears there under so unspeakably gloomy an aspect, that the identification is impossible. He proposes a site in the Wady So'eb, about fourteen miles east of the Jordan, which with its luxuriant meadows, covered with the flocks of the Bedouin, is probably suitable to the passages in Isaiah and Jeremiah. So also Seetzen, who remarks that the lower part of this wady is still called Nahr Nimrin. In Jos_13:27 a place called Beth—nimrah is mentioned as situated in the valley (i.e. the Jordan valley); no doubt this was in the wady referred to by the prophets. "The valley" seems to have been sometimes used in a wider signification, so as to include lateral valleys like that of Nimrim. The antiquity of the name is shown by its occurrence in the Annals of Thothmos III; who penetrated into the heart of Palestine, and, in the temple of Karnak, enumerates the cities which he conquered. From before B.C. 1600 to nearly A.D. 1900 this secluded valley has borne precisely the same name!
Based on Isa_15:4-6. The cry of one town echoes to another, and is taken up afresh by its terrified inhabitants. Heshbon and Elealeh lay on eminences but a short distance apart, so that the shrill cry of lamentation would be heard far away in the southeast at Jahaz. Zoar and Horonaim both lay in the southern half of Moah (see on Isa_15:3, Isa_15:4). An heifer of three years old. If this is the right rendering, the phrase is descriptive of Horonaim, which may, in the time of Jeremiah, have been a "virgin fortress." But the phrase, thus understood, comes in very oddly, and in the parallel passage in Isaiah it stands, not after Horonaim, hut after Zoar; it hardly seems likely that there were two Gibraltars in Moab. Another rendering (Ewald, Keil) is, "(to) the third Eglath." This involves an allusion to the fact that there were other places in Moab called Egiath or Eglah, which has been rendered highly probable by Gesenius. The waters also of Nimrhn. Canon Tristram speaks of the "plenteous brooks gushing from the lofty hills into the Ghor-en-Numeira." Consul Wetzstein, however, says that nature appears there under so unspeakably gloomy an aspect, that the identification is impossible. He proposes a site in the Wady So'eb, about fourteen miles east of the Jordan, which with its luxuriant meadows, covered with the flocks of the Bedouin, is probably suitable to the passages in Isaiah and Jeremiah. So also Seetzen, who remarks that the lower part of this wady is still called Nahr Nimrin. In Jos_13:27 a place called Beth—nimrah is mentioned as situated in the valley (i.e. the Jordan valley); no doubt this was in the wady referred to by the prophets. "The valley" seems to have been sometimes used in a wider signification, so as to include lateral valleys like that of Nimrim. The antiquity of the name is shown by its occurrence in the Annals of Thothmos III; who penetrated into the heart of Palestine, and, in the temple of Karnak, enumerates the cities which he conquered. From before B.C. 1600 to nearly A.D. 1900 this secluded valley has borne precisely the same name!
35Moreover I will cause to cease in Moab, saith the LORD, him that offereth in the high places, and him that burneth incense to his gods.
Jamieson-Fausset-Brown
35. him that offereth--namely, whole burnt offerings as the Hebrew requires [Grotius]. Compare the awful burnt offering of the king of Moab (2Ki 3:27).
high places--(Is 16:12).
35. him that offereth--namely, whole burnt offerings as the Hebrew requires [Grotius]. Compare the awful burnt offering of the king of Moab (2Ki 3:27).
high places--(Is 16:12).
The Pulpit Commentary
Him that offereth in the high places; rather, him that goeth up to a high place. Apparently a reminiscence of Isa_15:2 and Isa_16:12. As Dr. Payne Smith well remarks, "The last stage of natural ruin is reached, when thus the rites of religion entirely cease."
Him that offereth in the high places; rather, him that goeth up to a high place. Apparently a reminiscence of Isa_15:2 and Isa_16:12. As Dr. Payne Smith well remarks, "The last stage of natural ruin is reached, when thus the rites of religion entirely cease."
36Therefore mine heart shall sound for Moab like pipes, and mine heart shall sound like pipes for the men of Kirheres: because the riches that he hath gotten are perished.
Jamieson-Fausset-Brown
36. (See on Is 15:7; Is 16:11).
like pipes--a plaintive instrument, therefore used at funerals and in general mourning.
riches ... gotten--literally, the abundance ... that which is over and above the necessaries of life. Grotius translates, "They who have been left remaining shall perish"; they who have not been slain by the enemy shall perish by disease and famine.
36. (See on Is 15:7; Is 16:11).
like pipes--a plaintive instrument, therefore used at funerals and in general mourning.
riches ... gotten--literally, the abundance ... that which is over and above the necessaries of life. Grotius translates, "They who have been left remaining shall perish"; they who have not been slain by the enemy shall perish by disease and famine.
The Pulpit Commentary
The description of Moab's lamentations continued.
Based on Isa_16:11; Isa_15:7. Like pipes. Isaiah has, "like the harp [or, 'lute']." The pipe, or flute, was specially used at funeral ceremonies (Mat_9:23; Luk_7:32), and therefore, perhaps, seemed to Jeremiah more appropriate. Because the riches, etc. This is, no doubt, what we should have expected, but this is not what Jeremiah wrote; "because" should rather be therefore. Jeremiah simply transferred a clause (substantially at least) from his original, Isa_15:7, but into a context where it stands rather less naturally. The meaning of the words in Isaiah is that, the desolation being so great, the Moabites shall carry away as much of their goods as they can. In this new context, however, we can only explain this unexpected "therefore" by referring to a habit of the Israelitish mind by which that which contributed to a result was regarded as worked purposely for that result. Good instances of this habit are Gen_18:5; Psa_45:3; Psa_51:6; comp. Winer's 'New Testament Grammar' (Clark), pp. 573, 574, especially note 1 on p. 574, though the idiom also occurs in Old Testament passages in which the religious view of life is hardly traceable.
Jer_48:37, Jer_48:38
(first part).—Based on Isa_15:2 (latter part), 3 (first part). On the primitive Arabic, Egyptian, and Hebrew custom of cutting off the hair, see on Jer_16:6, and comp. Herod; 2.36. Clipped. The difference from the word in Isaiah is so slight that it may easily have arisen from a copyist. The meaning is virtually the same. Cuttings. So of Philistia (Jer_47:5); see on Jer_16:6.
The description of Moab's lamentations continued.
Based on Isa_16:11; Isa_15:7. Like pipes. Isaiah has, "like the harp [or, 'lute']." The pipe, or flute, was specially used at funeral ceremonies (Mat_9:23; Luk_7:32), and therefore, perhaps, seemed to Jeremiah more appropriate. Because the riches, etc. This is, no doubt, what we should have expected, but this is not what Jeremiah wrote; "because" should rather be therefore. Jeremiah simply transferred a clause (substantially at least) from his original, Isa_15:7, but into a context where it stands rather less naturally. The meaning of the words in Isaiah is that, the desolation being so great, the Moabites shall carry away as much of their goods as they can. In this new context, however, we can only explain this unexpected "therefore" by referring to a habit of the Israelitish mind by which that which contributed to a result was regarded as worked purposely for that result. Good instances of this habit are Gen_18:5; Psa_45:3; Psa_51:6; comp. Winer's 'New Testament Grammar' (Clark), pp. 573, 574, especially note 1 on p. 574, though the idiom also occurs in Old Testament passages in which the religious view of life is hardly traceable.
Jer_48:37, Jer_48:38
(first part).—Based on Isa_15:2 (latter part), 3 (first part). On the primitive Arabic, Egyptian, and Hebrew custom of cutting off the hair, see on Jer_16:6, and comp. Herod; 2.36. Clipped. The difference from the word in Isaiah is so slight that it may easily have arisen from a copyist. The meaning is virtually the same. Cuttings. So of Philistia (Jer_47:5); see on Jer_16:6.
37For every head shall be bald, and every beard clipped: upon all the hands shall be cuttings, and upon the loins sackcloth.
Jamieson-Fausset-Brown
37. (See on Jr 47:5; Is 15:2, 3).
upon all ... hands--that is, arms, in which such cuttings used to be made in token of grief (compare Zec 13:6).
37. (See on Jr 47:5; Is 15:2, 3).
upon all ... hands--that is, arms, in which such cuttings used to be made in token of grief (compare Zec 13:6).
38There shall be lamentation generally upon all the housetops of Moab, and in the streets thereof: for I have broken Moab like a vessel wherein is no pleasure, saith the LORD.
Jamieson-Fausset-Brown
38. vessel ... no pleasure--(See on Jr 22:28); a vessel cast aside by the potter as refuse, not answering his design.
38. vessel ... no pleasure--(See on Jr 22:28); a vessel cast aside by the potter as refuse, not answering his design.
The Pulpit Commentary
Lamentation generally; literally, all of it is lamentation; i.e. nothing else is to be heard. Like a vessel, etc. For this figure, see on Jer_22:28 (Jeremiah repeats himself).
Lamentation generally; literally, all of it is lamentation; i.e. nothing else is to be heard. Like a vessel, etc. For this figure, see on Jer_22:28 (Jeremiah repeats himself).
39They shall howl, saying, How is it broken down! how hath Moab turned the back with shame! so shall Moab be a derision and a dismaying to all them about him.
Jamieson-Fausset-Brown
39. it--Moab.
How ... how--prodigious, yet sure to happen.
turned the back--not daring to show her face.
derision ... dismaying to all--a derision to some; a dismaying to others in beholding such a judgment of God, fearing a like fate for themselves.
39. it--Moab.
How ... how--prodigious, yet sure to happen.
turned the back--not daring to show her face.
derision ... dismaying to all--a derision to some; a dismaying to others in beholding such a judgment of God, fearing a like fate for themselves.
The Pulpit Commentary
They shall howl, saying etc.; rather, How is it dismayed! (how) they wail! How hath Moab turned the back ashamed! Yea, Moab becometh, etc.
Jer_48:40, Jer_48:41
The Septuagint has a shorter form (see introduction to chapter).
They shall howl, saying etc.; rather, How is it dismayed! (how) they wail! How hath Moab turned the back ashamed! Yea, Moab becometh, etc.
Jer_48:40, Jer_48:41
The Septuagint has a shorter form (see introduction to chapter).
40For thus saith the LORD; Behold, he shall fly as an eagle, and shall spread his wings over Moab.
Jamieson-Fausset-Brown
40. he--Nebuzara-dan, the captain of Nebuchadnezzar.
as ... eagle--not to bear them "on eagles' wings" (Ex 19:4; De 32:11, 12), as God does His people, but to pounce on them as a prey (Jr 49:22; De 28:49; Ha 1:8).
40. he--Nebuzara-dan, the captain of Nebuchadnezzar.
as ... eagle--not to bear them "on eagles' wings" (Ex 19:4; De 32:11, 12), as God does His people, but to pounce on them as a prey (Jr 49:22; De 28:49; Ha 1:8).
The Pulpit Commentary
He shall fly as an eagle; rather, he shall swoop (same word and figure in Deu_28:49). The subject is not named, but (as in Jer_46:18) is Nebuchadnezzar.
He shall fly as an eagle; rather, he shall swoop (same word and figure in Deu_28:49). The subject is not named, but (as in Jer_46:18) is Nebuchadnezzar.
41Kerioth is taken, and the strong holds are surprised, and the mighty men’s hearts in Moab at that day shall be as the heart of a woman in her pangs.
Jamieson-Fausset-Brown
41. as ... woman in ... pangs--(Is 13:8).
41. as ... woman in ... pangs--(Is 13:8).
The Pulpit Commentary
Kerioth is taken. Kerioth has been already mentioned in Jer_48:24 (see note). Another possible rendering is, The cities are taken, and this certainly agrees better with the parallel line. But a plural of kiryah, a city, does not occur elsewhere. If the identification of Kerioth with Ar-moab, the capital of Moab, be accepted (see on Jer_48:24), the equalization of Kerioth and "the strongholds" seems to be a stumbling block. Strongholds; or, mountain fastnesses (Jer_51:30).
Kerioth is taken. Kerioth has been already mentioned in Jer_48:24 (see note). Another possible rendering is, The cities are taken, and this certainly agrees better with the parallel line. But a plural of kiryah, a city, does not occur elsewhere. If the identification of Kerioth with Ar-moab, the capital of Moab, be accepted (see on Jer_48:24), the equalization of Kerioth and "the strongholds" seems to be a stumbling block. Strongholds; or, mountain fastnesses (Jer_51:30).
Moab Shall Be Destroyed
42And Moab shall be destroyed from being a people, because he hath magnified himself against the LORD.
Jamieson-Fausset-Brown
42. (See on Jr 48:26).
42. (See on Jr 48:26).
43Fear, and the pit, and the snare, shall be upon thee, O inhabitant of Moab, saith the LORD.
Jamieson-Fausset-Brown
43-44. (See on Is 24:17, 18).
43-44. (See on Is 24:17, 18).
The Pulpit Commentary
Hence, as the final result, escape is absolutely impossible, for one can get succeeds another in an endless series The last and greatest danger besots those who seek refuge behind the strong fortifications of Heshbon, It is from this very city that the hottest fire of the enemy breaks forth. Chemosh has not saved his people; and yet there is hope for Moab in the future.
Fear, and the pit, and the snare. An alliteration in the Hebrew, which occurs again in Isa_24:17. In German it can be represented better than in English—e.g. by Hitzig's "grauen, graben, garn." All primitive poetry delights in such alliterations.
Hence, as the final result, escape is absolutely impossible, for one can get succeeds another in an endless series The last and greatest danger besots those who seek refuge behind the strong fortifications of Heshbon, It is from this very city that the hottest fire of the enemy breaks forth. Chemosh has not saved his people; and yet there is hope for Moab in the future.
Fear, and the pit, and the snare. An alliteration in the Hebrew, which occurs again in Isa_24:17. In German it can be represented better than in English—e.g. by Hitzig's "grauen, graben, garn." All primitive poetry delights in such alliterations.
44He that fleeth from the fear shall fall into the pit; and he that getteth up out of the pit shall be taken in the snare: for I will bring upon it, even upon Moab, the year of their visitation, saith the LORD.
45They that fled stood under the shadow of Heshbon because of the force: but a fire shall come forth out of Heshbon, and a flame from the midst of Sihon, and shall devour the corner of Moab, and the crown of the head of the tumultuous ones.
Jamieson-Fausset-Brown
45. under ... shadow of Heshbon--They thought that they would be safe in Heshbon.
because of the force--that is, "they that fled because of the force" of the enemy: they that fled from it. Glassius translates, "through want of strength." So the Hebrew particle is translated (Psa 109:24), "faileth of fatness," that is, "faileth through want of fatness"; also La 4:9.
but a fire, &c.--copied in part from Sihon's hymn of victory (Nu 21:27, 28). The old "proverb" shall hold good again. As in ancient times Sihon, king of the Amorites, issued forth from his city, Heshbon, as a devouring "flame" and consumed Moab, so now the Chaldeans, making Heshbon their starting-point, shall advance to the destruction of Moab.
midst of Sihon--that is, the city of Sihon.
corner of Moab--that is, Moab from one corner to the other.
crown of ... head--the most elevated points of Moab. Making some alterations, he here copies Balaam's prophecy (Nu 24:17). Margin there translates "princes" for corners; if so, "crown of ... head" here refers to the nobles.
tumultuous ones--sons of tumult; those who have tumultuously revolted from Babylon. Heshbon passed from the Amorite to the Israelite sway. Moab had wrested it from Israel and helped the Chaldeans against the Jews; but revolting from Babylon, they brought ruin on themselves in turn.
45. under ... shadow of Heshbon--They thought that they would be safe in Heshbon.
because of the force--that is, "they that fled because of the force" of the enemy: they that fled from it. Glassius translates, "through want of strength." So the Hebrew particle is translated (Psa 109:24), "faileth of fatness," that is, "faileth through want of fatness"; also La 4:9.
but a fire, &c.--copied in part from Sihon's hymn of victory (Nu 21:27, 28). The old "proverb" shall hold good again. As in ancient times Sihon, king of the Amorites, issued forth from his city, Heshbon, as a devouring "flame" and consumed Moab, so now the Chaldeans, making Heshbon their starting-point, shall advance to the destruction of Moab.
midst of Sihon--that is, the city of Sihon.
corner of Moab--that is, Moab from one corner to the other.
crown of ... head--the most elevated points of Moab. Making some alterations, he here copies Balaam's prophecy (Nu 24:17). Margin there translates "princes" for corners; if so, "crown of ... head" here refers to the nobles.
tumultuous ones--sons of tumult; those who have tumultuously revolted from Babylon. Heshbon passed from the Amorite to the Israelite sway. Moab had wrested it from Israel and helped the Chaldeans against the Jews; but revolting from Babylon, they brought ruin on themselves in turn.
The Pulpit Commentary
Apparently quoted from memory from Num_21:28; Num_24:17, except the first clause; the application, however, is peculiar to this passage. They that fled, etc.; rather, The fugitives stand without strength in the shadow of Heshbon. There is a difficulty here, for, according to Num_24:2, the hostile raid into Moab started from Heshbon. Surely the fugitives would not think of escaping northwards, much less would they be able to elude the vigilance of the foe and reach Heshbon. But it is not surprising that the author of so long a poem should now and then make a slip; the author of the Book of Job is sometimes inconsistent with the Prologue, and verse 2 is as far away from the passage before us as the Prologue of Job is from Job_19:18. Nor can we be absolutely certain that our prophecy is exactly as Jeremiah wrote it. Shall come forth; rather, hath come forth (or, cometh forth). From the midst of Sihon. Sihon being, perhaps, regarded as the leader and representative of his warriors. The corner of Moab; rather, the sides (literally, side, used collectively) of Moab. The tumultuous ones; literally, sons of tumult, a poetical phrase for warriors. The prophet has substituted the more common word shaon for its synonym sheth.
Apparently quoted from memory from Num_21:28; Num_24:17, except the first clause; the application, however, is peculiar to this passage. They that fled, etc.; rather, The fugitives stand without strength in the shadow of Heshbon. There is a difficulty here, for, according to Num_24:2, the hostile raid into Moab started from Heshbon. Surely the fugitives would not think of escaping northwards, much less would they be able to elude the vigilance of the foe and reach Heshbon. But it is not surprising that the author of so long a poem should now and then make a slip; the author of the Book of Job is sometimes inconsistent with the Prologue, and verse 2 is as far away from the passage before us as the Prologue of Job is from Job_19:18. Nor can we be absolutely certain that our prophecy is exactly as Jeremiah wrote it. Shall come forth; rather, hath come forth (or, cometh forth). From the midst of Sihon. Sihon being, perhaps, regarded as the leader and representative of his warriors. The corner of Moab; rather, the sides (literally, side, used collectively) of Moab. The tumultuous ones; literally, sons of tumult, a poetical phrase for warriors. The prophet has substituted the more common word shaon for its synonym sheth.
46Woe be unto thee, O Moab! the people of Chemosh perisheth: for thy sons are taken captives, and thy daughters captives.
Jamieson-Fausset-Brown
46. Copied from Nu 21:29.
46. Copied from Nu 21:29.
The Pulpit Commentary
Based on Num_21:29. The chief difference is in the second half of the verse, in which the bold expression of Chemosh "giving his sons and his daughters into captivity" is changed for a mere ordinary and prosaic phrase.
Based on Num_21:29. The chief difference is in the second half of the verse, in which the bold expression of Chemosh "giving his sons and his daughters into captivity" is changed for a mere ordinary and prosaic phrase.
The Captivity of Moab Returned in the Latter Days
47Yet will I bring again the captivity of Moab in the latter days, saith the LORD. Thus far is the judgment of Moab.
Jamieson-Fausset-Brown
47. Restoration promised to Moab, for the sake of righteous Lot, their progenitor (Ge 19:37; Ex 20:6; Psa 89:30-33). Compare as to Egypt, Jr 46:26; Ammon, Jr 49:6; Elam, Jr 49:39. Gospel blessings, temporal and spiritual, to the Gentiles in the last days, are intended.
47. Restoration promised to Moab, for the sake of righteous Lot, their progenitor (Ge 19:37; Ex 20:6; Psa 89:30-33). Compare as to Egypt, Jr 46:26; Ammon, Jr 49:6; Elam, Jr 49:39. Gospel blessings, temporal and spiritual, to the Gentiles in the last days, are intended.
The Pulpit Commentary
On the phraseology of this verse, see on Jer_29:14; Jer_23:20, and on the brighter prospect held out for Moab, see the analogies given in note on Jer_46:26. Thus far is the judgment of Moab is clearly an editor's note (comp. Jer_51:64). "Judgment" as in Jer_46:21.
On the phraseology of this verse, see on Jer_29:14; Jer_23:20, and on the brighter prospect held out for Moab, see the analogies given in note on Jer_46:26. Thus far is the judgment of Moab is clearly an editor's note (comp. Jer_51:64). "Judgment" as in Jer_46:21.
THE HOLY BIBLE
Jeremiah
Chapter 48
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