Isaiah 15:9 Kommentar

This chapter, and that which follows it, are the burden of Moab - a prophecy of some great desolation that was coming upon that country, which bordered upon this land of Israel, and had often been injurious and vexatious to it, though the Moabites were descended from Lot, Abraham's kinsman and companion, and though the Israelites, by the appointment of God, had spared them when they might both easily and justly have cut them off with their neighbours. In this chapter we have, I. Great lamentation made by the Moabites, and by the prophet himself for them (Isa 15:1-5). II. The great calamities which should occasion that lamentation and justify it (Isa 15:6-9).

INTRODUCTION TO ISAIAH 15 This chapter is a prophecy of the destruction of the Moabites; two of their principal cities are mentioned as made desolate, Isa 15:1 the inhabitants in divers places are represented as weeping and mourning, and showing various signs of it, Isa 15:2 yea, not only the common people, but the armed soldiers also, Isa 15:4 nay, even the prophet himself, Isa 15:5 the reasons of which were the great drought, so that there were no grass, nor green thing, Isa 15:6 the carrying away of their good things, either by themselves or others, Isa 15:7 the flight and cry of the people to the very borders of the land, Isa 15:8 and the great effusion of blood, Isa 15:9.

For the waters of Dimon shall be full of blood,.... Of the slain, as the Targum adds. This was a river in the land of Moab, as say Jarchi and Kimchi; it had its name from the blood of the slain, Some take it to be the name of a city, and the same with Dibon, Isa 15:2 but, because of the abundance of blood shed in it, got this new name; and the Vulgate Latin version here calls it Dibon; and the Syriac version Ribon; and the Arabic version Remmon: for I will bring more upon Dimon; or "additions" (r), not merely add blood to the waters of the river, as Jarchi and Kimchi; but bring additional evils and plagues, as Aben Ezra. The Targum interprets it, "the congregation of an army;'' but what these additions were are explained in the next clause: lions upon him that escapeth of Moab, and upon the remnant of the land; or a "lion" (s); the meaning is, that such who escaped the sword should be destroyed by lions, or other beasts of prey, which was one of the Lord's four judgments, Eze 14:21. The Targum is, "a king shall ascend with his army, and so spoil the remainder of their land;'' and Aben Ezra interprets it of the king of Assyria; and Jarchi of Nebuchadnezzar, who is called a lion, Jer 4:7 and the sense is thought to be this, that whom Sennacherib king of Assyria should leave, Nebuchadnezzar should destroy. The Septuagint and Arabic versions render the last clause, "the remnant of Adama", a city of Moab; so Cocceius. (r) "addita", Pagninus, Montanus; "additiones", Vatablus; "additamenta", Junius & Tremellius, Piscator. (s) "leonem", Pagninus, Montanus, &c. Next: Isaiah Chapter 16

(Verse 9) Because the waters of Dibon are filled with blood. Where there was once luxury due to fertile fields and constantly flowing springs, there the streams of blood will flow due to the multitude of those killed. For I will set upon Dibon additional things for those who have fled from Moab, a lion, and the remnants of the land. Lest anyone think it is a mistake of the scribe, and wishes to correct the error, let it be known that the name is written with both the letter M and the letter B: E of which Dimon is interpreted as silence; Dibon, flowing. With both names given because of the quietly flowing waters, to this day this small town is called both Dimon and Dibon interchangeably. As for the statement: I will set upon Dibon additional things, and seemed to ask a question about what it was, he explained in the following verse, saying: For those who have fled from Moab, a lion, and the remnants of the land: so that even those who have escaped in flight may be consumed by beasts. Although we can also understand the lion, the king of the enemies, through a metaphor, so that no one can escape his power, as if it were a roar.

(Verse 9) But the waters of Dimon, which is interpreted as sufficient pain or sorrow, which had polluted many with its sprinkling, will be accused by deceived peoples of not being for their salvation, but for their bloodshed. Hence the prophetic speech promises that over flowing tears, which is interpreted as Dibon, they will accumulate not just one sorrow, but multiple additions of sorrow: so that after they have fully repented and fled from the Moabite lion, they may have God as their leader, whom the Septuagint called Ariel, which is interpreted as lion of God: I will refrain from discussing their translation in this place, because it disagrees with the Hebrew truth in many places, and from what we have interpreted, the sense of that can also be understood.

For the waters of Dibon, the name of a city, in which they practiced their lusts because of the pleasantness of the place: the Moabites ran into the waters of Dibon (2 Kngs 3). Some remained, afflicted by various persecutions: for I will bring more, punishments, upon Dibon, to which the Jews had fled, upon them that shall flee of Moab, from the Assyrians; and upon the remnant of the land, whom the Assyrians sent away; the lion: literally, beasts that were killing them, or a raging enemy, namely the Chaldeans, above: for all this his indignation is not turned away (Isa 9:12).

God declares to Jeremiah that not even Moses and Samuel, whose prayers had been so prevalent, could divert him from his purpose of punishing so wicked a people, Jer 15:1. Accordingly their captivity is again announced in a variety of images so full of terror, Jer 15:2-9, that the prophet complains of his own hard fate in being obliged to deliver such unwelcome messages, Jer 15:10; for which too he is reproved, Jer 15:11-14. Immediately he appeals to God for his sincerity, and supplicates pardon, Jer 15:15-18; and God tempers his reproof with promising again to protect him in the faithful discharge of his duty, Jer 15:19-21.

The waters of Dimon - Some have Dibon, others have Ribon and Rimon. St. Jerome observes that the same town was called both Dibon and Dimon. The reading is therefore indifferent. Upon him that escapeth of Moab, etc. "Upon the escaped of Moab, and Ariel, and the remnant of Admah" - The Septuagint for עריה aryeh, read אריאל ariel. Ar Moab was called also Ariel or Areopolis, Hieron. and Theodoret. See Cellarius. They make אדמה Admah, also a proper name. Michaelis thinks that the Moabites might be called the remnant of Admah, as sprung from Lot and his daughters, escaped from the destruction of that and the other cities; or, metaphorically, as the Jews are called princes of Sodom, and people of Gomorrah, Isa 1:10. Bibliotheque Orient. Part v., p. 195. The reading of this verse is very doubtful; and the sense, in every way in which it can be read, very obscure. - L. Calmet thinks there may be a reference to Ch1 11:22, where it is said, "Benaiah slew two lion-like men of Moab," or the two Ariels of Moab, and would therefore translate, "I will bring down the remnant of Moab like Ariel, (which Benaiah smote), and them that are escaped like Adamah." They shall be exterminated, as were the inhabitants of those two cities. Ariel was a double city - the river Arnon dividing it in two. This is the two Ariels of Moab - not two lion-like men, much less two lions. See Calmet on this place.

THE FIFTEENTH AND SIXTEENTH CHAPTERS FORM ONE PROPHECY ON MOAB. (Isa 15:1-9) Because--rather, "Surely"; literally, "(I affirm) that" [MAURER]. night--the time best suited for a hostile incursion (Isa 21:4; Jer 39:4). Ar--meaning in Hebrew, "the city"; the metropolis of Moab, on the south of the river Arnon. Kir--literally, "a citadel"; not far from Ar, towards the south. He--Moab personified. Bajith--rather, "to the temple" [MAURER]; answering to the "sanctuary" (Isa 16:12), in a similar context. to Dibon--Rather, as Dibon was in a plain north of the Arnon, "Dibon (is gone up) to the high places," the usual places of sacrifice in the East. Same town as Dimon (Isa 15:9). to weep--at the sudden calamity. over Nebo--rather "in Nebo"; not "on account of" Nebo (compare Isa 15:3) [MAURER]. The town Nebo was adjacent to the mountain, not far from the northern shore of the Dead Sea. There it was that Chemosh, the idol of Moab, was worshipped (compare Deu 34:1). Medeba--south of Heshbon, on a hill east of Jordan. baldness . . . beard cut off--The Orientals regarded the beard with peculiar veneration. To cut one's beard off is the greatest mark of sorrow and mortification (compare Jer 48:37).

Dimon--same as Dibon (Isa 15:2). Its waters are the Arnon. full of blood--The slain of Moab shall be so many. bring more--fresh calamities, namely, the "lions" afterwards mentioned (Kg2 17:25; Jer 5:6; Jer 15:3). VITRINGA understands Nebuchadnezzar as meant by "the lion"; but it is plural, "lions." The "more," or in Hebrew, "additions," he explains of the addition made to the waters of Dimon by the streams of blood of the slain. Next: Isaiah Chapter 16