Isaia 21:11 Commento

In this chapter we have a prophecy of sad times coming, and heavy burdens, I. Upon Babylon, here called "the desert of the sea," that it should be destroyed by the Medes and Persians with a terrible destruction, which yet God's people should have advantage by (Isa 21:1-10). II. Upon Dumah, or Idumea (Isa 21:11, Isa 21:12). III. Upon Arabia, or Kedar, the desolation of which country was very near (Isa 21:13-17). These and other nations which the princes and people of Israel had so much to do with the prophets of Israel could not but have something to say to. Foreign affairs must be taken notice of as well as domestic ones, and news from abroad enquired after as well as news at home.

This prophecy concerning Dumah is very short, and withal dark and hard to be understood. Some think that Dumah is a part of Arabia, and that the inhabitants descended from Dumah the sixth son of Ishmael, as those of Kedar (Isa 21:16, Isa 21:17) from Ishmael's second son, Gen 25:13, Gen 25:14. Others, because Mount Seir is here mentioned, by Dumah understand Idumea, the country of the Edomites. Some of Israel's neighbours are certainly meant, and their distress is foretold, not only for warning to them to prepare them for it, but for warning to Israel not to depend upon them, or any of the nations about them, for relief in a time of danger, but upon God only. We must see all creature confidences failing us, and feel them breaking under us, that we may not lay more weight upon them than they will bear. But though the explication of this prophecy be difficult, because we have no history in which we find the accomplishment of it, yet the application will be easy. We have here, 1. A question put by an Edomite to the watchman. Some one or other called out of Seir, somebody that was more concerned for the public safety and welfare than the rest, who were generally careless and secure. As the man of Macedonia, in a vision, desired Paul to come over and help them (Act 16:9), so this man of Mount Seir, in a vision, desired the prophet to inform and instruct them. He calls not many; it is well there are any, that all are not alike unconcerned about the things that belong to the public peace. Some out of Seir ask advice of God's prophets, and are willing to be taught, when many of God's Israel heed nothing. The question is serious: What of the night? It is put to a proper person, the watchman, whose office it is to answer such enquiries. He repeats the question, as one in care, as one in earnest, and desirous to have an answer. Note, (1.) God's prophets and ministers are appointed to be watchmen, and we are to look upon them as such. They are as watchmen in the city in a time of peace, to see that all be safe, to knock at every door by personal enquiries ("Is it locked? Is the fire safe?"), to direct those that are at a loss, and check those that are disorderly, Sol 3:3; Sol 5:7. They are as watchmen in the camp in time of war, Eze 33:7. They are to take notice of the motions of the enemy and to give notice of them, to make discoveries and then give warning; and in this they must deny themselves. (2.) It is our duty to enquire of the watchmen, especially to ask again and again, What of the night? for watchmen wake when other sleep. [1.] What time of the night? After a long sleep in sin and security, is it not time to rise, high time to awake out of sleep? Rom 13:11. We have a great deal of work to do, a long journey to go; is it not time to be stirring? "Watchman, what o'clock is it? After a long dark night is there any hope of the day dawning?" [2.] What tidings of the night? What from the night? (so some); "what vision has the prophet had tonight? We are ready to receive it." Or, rather, "What occurs to night? What weather is it? What news?" We must expect an alarm, and never be secure. The day of the Lord will come as a thief in the night; we must prepare to receive the alarm, and resolve to keep our ground, and then take the first hint of danger, and to our arms presently, to our spiritual weapons. 2. The watchman's answer to this question. The watchman was neither asleep nor dumb; though it was a man of Mount Seir that called to him, he was ready to give him an answer: The morning comes. He answers, (1.) By way of prediction: "There comes first a morning of light, and peace, and opportunity; you will enjoy one day of comfort more; but afterwards comes a night of trouble and calamity." Note, In the course of God's providence it is usual that morning and night are counterchanged and succeed each other. Is it night? Yet the morning comes, and the day-spring knows his place, Psa 30:5. Is it day? Yet the night comes also. If there be a morning of youth and health, there will come a night of sickness and old age; if a morning of prosperity in the family, in the public, yet we must look for changes. But God usually gives a morning of opportunity before he sends a night of calamity, that his own people may be prepared for the storm and others left inexcusable. (2.) By way of excitement: If you will enquire, enquire. Note, It is our wisdom to improve the present morning in preparation for the night that is coming after it. "Enquire, return, come. Be inquisitive, be penitent, be willing and obedient." The manner of expression is very observable, for we are put to our choice what we will do: "If you will enquire, enquire; if not, it is at your peril; you cannot say but you have a fair offer made you." We are also urged to be at a point: "If you will, say so, and do not stand pausing; what you will do do quickly, for it is no time to trifle." Those that return and come to God will find they have a great deal of work to do and but a little time to do it in, and therefore they have need to be busy.

INTRODUCTION TO ISAIAH 21 This chapter contains prophecies against Babylon, Idumea, and Arabia. The prophecy against Babylon is called "the burden of the desert of the sea"; whose enemies are described by the fierce manner of their coming, and by the land from whence they came, Isa 21:1 which vision being declared to the prophet, is called a grievous one; what made it so was treachery among themselves; and the Medes and Persians are invited to besiege them, Isa 21:2 their terror and distress upon it are represented by the pains of a woman in travail, whom the prophet personates, Isa 21:3 and by the methods they took to defend themselves, to which they were alarmed, when in the greatest security and jollity, Isa 21:5 all which is illustrated by the vision of the watchman, who saw the Medes and Persians on the march, signified by a chariot and a couple of horsemen, who declares the fall of Babylon, and the destruction of its gods, Isa 21:6 which would issue in the good and comfort of the church and people of God, Isa 21:10 then follows the prophecy against Idumea, which consists of a question put to the watchman, and his answer to it; to which an exhortation is added, Isa 21:11 and the chapter concludes with another prophecy against Arabia: the calamities threatened are lodging in a forest, thirst, famine, and fleeing from the sword Isa 21:13, and the time is fixed when all this should be, by which their glory would fail, and the number of their archers and mighty men be lessened; for the confirmation of which the divine testimony is annexed, Isa 21:16.

The burden of Dumah,.... Whether this prophecy concerns the Edomites or Idumeans, or whether the Arabians, particularly the Dumean Arabians, is a question, since Dumah was a son of Ishmael, Gen 25:14 and there was a place in Arabia called Dumatha (y); and Aben Ezra and Kimchi interpret it here of Dumah the son of Ishmael; but inasmuch as mention is made of Seir, a mountain, which belonged to the Edomites, Gen 36:8 and a distinct prophecy afterwards follows concerning Arabia, it is more generally thought that Dumah signifies Edom or Idumea; the Septuagint version renders it, the vision of Idumea; and the Arabic version calls it, a prophecy concerning Edom and Seir; and Jarchi, by Dumah, understands Edom; and Kimchi himself observes, that in a book of R. Meir's, it was found written, "the burden of Duma, the burden of Edom.'' Jerom says, Duma is not the whole province of Idumea, but a certain country in it, that lay to the south, twenty miles distant from a city of Palestine, in his days called Eleutheropolis; and further observes, that some of the Hebrews read "Roma" for "Duma", and suppose that the Roman empire is designed; and certain it is, that nothing is more common with them than to call the Roman empire, and Rome itself, by the name of Edom, and the Romans, or Christians, Edomites (z): he calleth to me out of Seir; a mountain inhabited by the Edomites, the posterity of Esau, so called from Seir the Horite, Gen 36:8. The Targum understands this of God calling from heaven to the prophet to prophesy; and Jarchi of an angel, or a prophet out of Seir, calling to God, who he supposes is meant by the watchman; but it seems best to interpret it of an Edomite, or an inhabitant of Mount Seir, calling to the watchman, and saying, as follows: watchman, what of the night? watchman, what of the night? what time of night is it? what o'clock is it? how much of the night is gone, and what remains to come? it is the business of watchmen to give or tell the time of night: or, "what from the night?" (a) what has happened since it was night? hast thou observed nothing? is not the enemy nigh, or danger at hand? or, "what" sayest thou "concerning the night?" the night of darkness, affliction, and distress, in which we are, when will it be over? the question is repeated, as is usual with persons in a panic, and fearing the watchman should not hear them the first time; or it may denote one coming after another in a fright, asking the same question. Some, by the watchman, understand God himself, as Jarchi and Abarbinel, who is Israel's keeper, Psa 121:4 where the same word is used as here; and well agrees with God, who is the keeper and preserver of all men in a way of providence; and of his own people in a way of grace; and who, as he watches over the evil of sin, to bring the evil of affliction or punishment for it; so he watches over his, to do good unto them; and, as the times and seasons are in his power only, and are known by him, it is most proper to apply unto him. Others think Christ is meant, as Cocceius; and so the Jews say (b), this is Metatron the keeper of Israel, which with them is one of the names of the Messiah; and to whom this character of a watchman agrees, as he is the shepherd of his flock, and the keeper of his people; and who, as the omniscient God, knows all things that are, and shall be, and which will quickly come to pass: though it may be best of all to understand it of a prophet or prophets, who were called watchmen under the Old Testament, Isa 21:6 as ministers of the word are under the New, in allusion to shepherds and watchmen of cities; and whose business it is, as to show sinners the danger of their ways, and to arouse sleepy saints, so to give the time of night, that the churches of Christ may know whereabout they are. Now let it be observed, that this prophecy may refer to the times when Dumah, Edom, or Idumea, was possessed by the Jews, according to the prophecy in Num 24:18 as it was before the coming of Christ; Herod, an Idumean, was upon the throne of Judea when he came, at which time the Jews and Idumeans were mixed together; and the latter, at least many of them, embraced the Jewish religion (c), and so had knowledge of the Messiah and his coming, after which they may be thought to be inquiring here. The Mosaic dispensation was a night season, there was much obscurity in it, the shadows of darkness were stretched out on it; and though there was the moon of the ceremonial law, and there were the stars the prophets, yet the sun of righteousness was not risen; and it was a time of gross darkness with the Gentile world: now one or more of these proselyted Idumeans, or of the Jews among them, may be supposed to be inquiring of the prophet or prophets of the Lord in their time, how much of this night was gone, when it would be over, or the Messiah would appear, and bring in the morning, and make the bright day of the Gospel dispensation. And again, as Edom and Seir were typical of Rome Papal, or the Romish antichrist, the person calling out to the watchman may design such of the people of God in the midst of them, for which see Rev 18:4 who, sensible of the night of darkness they are in, are looking for and inquiring after latter day light and glory. The Targum of the whole verse is, "the burden of the cup of curse, to give Dumah to drink: to me he calls out of heaven, prophet, declare unto them the prophecy; prophet, declare unto them what shall hereafter come to pass.'' (y) Vid. Hiller. Onomasticon Sacr. p. 797. (z) Vid. Buxtorf. Lexic. Talmud. col. 30, 31, &c. (a) "quid accidit ex quo nox est?" Vatablus. (b) Zohar in Exod. fol. 54. 2. (c) Joseph. Antiqu. l. 13. c. 9. sect. 1. Ed. Hudson.

(Verse 11, 12.) Oracle concerning Dumah. One calls to me from Seir: 'Watchman, what time of the night? Watchman, what time of the night?' The watchman says: 'Morning comes, and also the night. Seek if you will, inquire if you will, come.' For Dumah they set seventy idols, not over the entire Idumean province, but in a certain region that extends towards the south and is twenty miles distant from the city of Palestine, which is now called Eleutheropolis. Near it are the mountains of Seir, taking their name from Seir, the hairy and shaggy one, that is, Esau. In Abdia the prophet, it was disputed more fully about this people by us: in which it was necessary to go over the old history and to bring forth the same Visions of Ezekiel and Jeremiah as a testimony, and especially the prophecy against Mount Seir (Ezek. 25 and 35, Jer. 49). And that from the Psalms: I will stretch out my shoe upon Edom. And elsewhere: The tabernacles of the Edomites and Ishmaelites, Moab, and the Agarenians, Gebal and Ammon, and Amalek (Ps. 59, 10; Ps. 82, 7, 8). Amos also said: On account of three crimes of Edom, and on account of four I will not turn away from him, because he pursued his brother with the sword and violated his compassion (Amos 1:11), or, as Symmachus translated, his bowels, because he dared to fight against his kindred peoples and to dissent with hostile hate. The region ((Al. regia)) of Esau was in the region of Edom, that is, in the mountains of Seir. We believe that this city, as the capital according to the order of the previous Visions, was captured by the Assyrians, or by Nebuchadnezzar, and, remembering their ancient lineage, which was descended from Abraham and Isaac, they implored the help of God and, by necessity compelling them, begged for his mercy. Therefore, the Lord now narrates: he who is besieged in Seir and surrounded by enemies, calls upon my help and says: O guardian of Israel, who protect your people with eternal vigilance, and like a watchman in the night, you keep watch so that the enemy does not break in; why do you not protect us who are of his lineage with a similar mercy? To whom, as a guardian and watchman, I respond, as it is written: He who keeps Israel does not slumber or sleep (Ps. 121:4). He came in the morning to my people, and at night to the people of Edom; I will give them light, and leave you in darkness. Or rather this is the case: light comes after the night has passed; if you invoke my help and you are from the line of my servant Abraham, do not seek only me in times of need, but turn your whole heart to me. Come, and I will receive those who repent. This is said according to history: moreover, because the letters Res and Daleth are similar and differ only slightly, some Hebrews read 'Rome' instead of 'Duma,' wanting to direct the prophecy against the Roman kingdom, with a frivolous persuasion by which they always think that the Romans are indicated by the name 'Idumea': but 'Duma' means 'silence.'

(Verse 11, 12.) The burden of Dumah: he calls to me out of Seir: Watchman, what of the night? Watchman, what of the night? The watchman said, The morning comes, and also the night: if you will inquire, inquire: turn back, and come. Vision of Edom, he calls to me out of Seir: Watchman, what of the night? Watchman, what of the night? The watchman said, The morning comes, and also the night: if you will inquire, inquire: and dwell with me. The Hebrew word for Elai (), which all have interpreted for me, if you wish to read Eli, it means my God, or my strong one. And what we have said, he cries out, or calls, that is, καλεῖ, according to the ambiguity of the Hebrew and Greek language, can be called either 'cry out' or 'call'; and the meaning is: God, who is my guardian, calls me day and night to repentance, so that, leaving Seir, which means 'rough and hairy', I may return and dwell with Him. It sounds like thunder or a likeness, or silence. But Edom turns into earth. Therefore, the Lord speaks to the choir of the Apostles and commands him: Call to me those who are from Seir, so that the multitude of the Gentiles may serve me, which, in the likeness of Esau, has nothing soft, light, and shining in itself, but is rough, wild, and untamed. And you, Apostles, after you have called the nations from Seir to me, guard the fortifications of the Church, so that the enemy may not easily break in: let not the roaring and prowling lion, who seeks an entrance by which he may enter, tear apart and scatter the flock enclosed in the Church. And the multitude of the Church responded: not only in prosperity, but also in adversity, that is, both in day and in night, I will keep your commandments, O God. To whom God speaks: If you truly seek me, show by your actions how you seek me; and let it not suffice that you have sought me once; but whoever you find, always search; and in order to hold more perfectly, forget your people and the house of your father, and leaving behind the error of the Gentiles, dwell with me in the Church. According to the Septuagint, we have said that those who represent the vision of Edom, that is, earthly things, are placed in the title to show that they are called those who previously served earthly works. Moreover, according to Aquila, who put 'Duma,' that is, silence, or likeness, we can understand it in this way: that the multitude of the Gentiles is provoked to the likeness of the people of Israel, and where there was previously silence of the law of God, there let there be the cry of confession; and let the wild olive tree be grafted onto the good olive. We also read in the parable of the Gospel about the servants who were sent to call the good and the bad and to fill the banquet of the master of the house, because the first ones did not want to come (Matthew 22). The Church can also narrate that the Lord from Seir, that is, from earthly places, calls out to himself and challenges him to salvation, and says to him: O guardian, why do you wander in darkness when you rise at night? Why are you a sinner without sin in the flesh? For what reason did you want to assume a human body? The guardian, that is, the Samaritan, who carried the wounded on his shoulders to the inn in the Gospel (Luke 9) replied: 'Day and night come. And the meaning is this: the sun of righteousness rose for the multitude of the Gentiles, and darkness came to the Jews. As it is said by the Lord: 'I have come into this world for judgment, that those who do not see may see, and those who see may become blind' (John 9:39). And the guardian himself who had said, 'He comes morning and night,' speaks to the multitude of nations: If you seek me, seek more diligently. Turn to me, O converted children, and I will heal your brokenness, and come to me. The places are difficult, and since they are not widely known according to history, we are forced to follow various opinions according to interpretation.

Again he says, “Watchman, what of the night? Watchman, what of the night? The watchman said, ‘The morning comes, and also the night.’ ” For “the watchman came by night,” in that the guardian of the human race even showed himself manifest in the flesh, and yet Judea, being close pressed by the darkness of its faithlessness, never knew him. Where it is well added in the voice of the watchman, “The morning comes, and also the night.” For by his presence has a new light shone out upon the world, and yet the former darkness remained in the hearts of unbelievers. And it is well said, “They shall grope in the noonday as in the night,” for we search out by groping that which we do not see with our eyes. Now the Jews had seen his undisguised miracles, and yet they still went on seeking him, as it were groping for him, when they said, “How long do you make us to doubt? If you be the Christ, tell us plainly.” See, the light of miracles was before their eyes, yet stumbling in the darkness of their own hearts, they continued to grope in seeking for him.”

519. The burden of Duma. Here he threatens against their friends and relatives. And first, against the Idumeans, who belong to the descendants of Esau the brother of Jacob (Gen 25), and were sometimes friends, as it says in 2 Kings 3:9; I have heard all your reproaches, that you have spoken against the mountains of Israel (Ezek 35:12); second, against the Arabs, who are of the descendants of Ishmael, who was the son of Abraham (Gen 16), where it says, the burden in Arabia (Isa 21:13). Concerning the first, he does two things. First, the inscription is set out, the burden of Duma, that is, of Idumea; second, the threat, concerning which he does three things. First, their prayer is set out: and these are the words of God to the Idumeans: he calls to me out of Seir, the Jews having been liberated after seventy years of captivity: watchman, you who guard the people of Israel, as though they were sleeping, what of the night, that is, why do you not free us from the night of captivity, as you do for them? And they show their great desire for liberation in the intensity and repetition of their words: behold he shall neither slumber nor sleep, that keeps Israel (Ps 120[121]:4). 522. Note on the words, watchman, what of the night? (Isa 21:11), that man ought to guard himself in the day of prosperity from riches: first, lest he choose them, considering their worthlessness: the things that were gain to me, the same I have counted loss (Phil 3:7); second, lest he trust in them, considering their vanity: I saw in all things vanity (Eccl 2:11); third, lest he boast in them, considering the threat of adversity in them: in the day of good things be not unmindful of evils (Sir 11:27[25]). 523. Also, he ought to guard himself in the night of adversity, lest he be broken: first, considering the affection of the one who strikes him: my son, reject not the correction of the Lord: and do not faint when you are chastised by him (Prov 3:11); second, considering the example of Christ, who was stricken: think diligently upon him that endured such opposition from sinners against himself (Heb 12:3); third, considering the fruit of the striking: for that which is at present momentary and light of our tribulation works for us above measure, exceedingly an eternal weight of glory (2 Cor 4:17).

Nebuchadnezzar being come up against Jerusalem, Zedekiah sends Pashur and Zephaniah to the prophet to request him to intercede with God in behalf of his people, Jer 21:1, Jer 21:2. But he is declared to be against Jerusalem, and the whole land of Judah; and the only mitigation of their punishment must proceed from their surrendering to the king of Babylon, Jer 21:3-10. Prophecy concerning the house of the king of Judah, Jer 21:11, Jer 21:12. Notwithstanding the amazing fortifications round about Jerusalem, in which the people vainly trust, the Lord will most assuredly visit them for their iniquities; the city shall be taken by the Chaldeans, Jer 21:13, Jer 21:14.

The burden of Dumah "The oracle concerning Dumah" - Pro דומה Dumah, Codex R. Meiri habet אדום Edom; and so the Septuagint, Vid. Kimchi ad h. 50. Biblia Michaelis, Halae, 1720, not. ad 50. See also De Rossi. Bishop Lowth translates the prophecy thus: - 11. The Oracle Concerning Dumah. A voice crieth to me from Seir: Watchman, what from the night? Watchman, what from the night? 12. The watchman replieth: - The morning cometh, and also the night. If ye will inquire, inquire ye: come again. This differs very little from our common Version. One of Kennicott's MSS., and one of my own, omit the repetition, "Watchman, what from the night?" This prophecy, from the uncertainty of the occasion on which it was uttered, and from the brevity of the expression, is extremely obscure. The Edomites as well as the Jews were subdued by the Babylonians. They inquire of the prophet how long their subjection is to last: he intimates that the Jews should be delivered from their captivity; not so the Edomites. Thus far the interpretation seems to carry with it some degree of probability. What the meaning of the last line may be, I cannot pretend to divine. In this difficulty the Hebrew MSS. give no assistance. The MSS. of the Septuagint, and the fragments of the other Greek Versions, give some variations, but no light. This being the case, I thought it best to give an exact literal translation of the whole two verses, which may serve to enable the English reader to judge in some measure of the foundation of the various interpretations that have been given of them. The burden of Dumah. - R. D. Kimchi says, "His father understood this of the destruction of Dumah (one of the cities of the Ishmaelites) by the inhabitants of Seir; and that they inquired of the prophet to know the particular time in which God had given them a commission against it. The prophet answered: The morning - the time of success to you, cometh, is just at hand; and the night - the time of utter destruction to the inhabitants of Dumah, is also ready." I have heard the words applied in the way of general exhortation. 1. Every minister of God is a watchman. He is continually watching for the safety and interests of his people, and looking for the counsel of God that he may be properly qualified to warn and to comfort. 2. Such are often called to denounce heavy judgments; they have the burden of the word of the Lord to denounce against the impenitent, the backslider, the lukewarm, and the careless. 3. When the watchman threatens judgments, some are awakened, and some mock: Watchman, what of the night? "What are the judgments thou threatenest, and when are they to take place?" 4. To this question, whether seriously or tauntingly proposed, the watchman answers: 1. The morning cometh - there is a time of repentance granted; a morning of God's long-suffering kindness now appears: and also the night - the time in which God will no longer wait to be gracious, but will cut you off as cumberers of the ground. 2. But if you will inquire seriously how you are to escape God's judgments, inquire ye. 3. There is still a door of hope; continue to pray for mercy. 4. Return from your iniquities. 5. Come to God, through Christ, that ye may obtain salvation.

REPETITION OF THE ASSURANCE GIVEN IN THE THIRTEENTH AND FOURTEENTH CHAPTERS TO THE JEWS ABOUT TO BE CAPTIVES IN BABYLON, THAT THEIR ENEMY SHOULD BE DESTROYED AND THEY BE DELIVERED. (Isa 21:1-10) desert--the champaign between Babylon and Persia; it was once a desert, and it was to become so again. of the sea--The plain was covered with the water of the Euphrates like a "sea" (Jer 51:13, Jer 51:36; so Isa 11:15, the Nile), until Semiramis raised great dams against it. Cyrus removed these dykes, and so converted the whole country again into a vast desert marsh. whirlwinds in the south-- (Job 37:9; Zac 9:14). The south wind comes upon Babylon from the deserts of Arabia, and its violence is the greater from its course being unbroken along the plain (Job 1:19). desert--the plain between Babylon and Persia. terrible land--Media; to guard against which was the object of Nitocris' great works [HERODOTUS, 1.185]. Compare as to "terrible" applied to a wilderness, as being full of unknown dangers, Deu 1:29.

A PROPHECY TO THE IDUMEANS WHO TAUNTED THE AFFLICTED JEWS IN THE BABYLONISH CAPTIVITY. (Isa 21:11-12) Dumah--a tribe and region of Ishmael in Arabia (Gen 25:14; Ch1 1:30); now called Dumah the Stony, situated on the confines of Arabia and the Syrian desert; a part put for the whole of Edom. VITRINGA thinks "Dumah," Hebrew, "silence," is here used for Idumea, to imply that it was soon to be reduced to silence or destruction. Seir--the principal mountain in Idumea, south of the Dead Sea, in Arabia-PetrÃ&brvbra. "He calleth" ought to be rather, "There is a call from Seir." to me--Isaiah. So the heathen Balak and Ahaziah received oracles from a Hebrew prophet. Watchman--the prophet (Isa 62:6; Jer 6:17), so called, because, like a watchman on the lookout from a tower, he announces future events which he sees in prophetic vision (Hab 2:1-2). what of the night--What tidings have you to give as to the state of the night? Rather, "What remains of the night?" How much of it is past? [MAURER]. "Night" means calamity (Job 35:10; Mic 3:6), which, then, in the wars between Egypt and Assyria, pressed sore on Edom; or on Judah (if, as BARNES thinks, the question is asked in mockery of the suffering Jews in Babylon). The repetition of the question marks, in the former view, the anxiety of the Idumeans.

This oracle consists of a question, addressed to the prophet from Seir, and of the prophet's reply. Seir is the mountainous country to the south of Palestine, of which Edom took possession after the expulsion of the Horites. Consequently the Dumah of the heading cannot be either the Dūma of Eastern Hauran (by the side of which we find also a Tema and a Buzan); or the Duma in the high land of Arabia, on the great Nabataean line of traffic between the northern harbours of the Red Sea and Irak, which bore the cognomen of the rocky (el-gendel) or Syrian Duma (Gen 25:14); or the Duma mentioned in the Onom., which was seventeen miles from Eleutheropolis (or according to Jerome on this passage, twenty) "in Daroma hoc est ad australem plagam," and was probably the same place as the Duma in the mountains of Judah - that is to say, judging from the ruins of Daume, to the south-east of Eleutheropolis (see the Com. on Jos 15:52), a place out of which Jerome has made "a certain region of Idumaea, near which are the mountains of Seir." The name as it stands here is symbolical, and without any demonstrable topographical application. Dūmâh is deep, utter silence, and therefore the land of the dead (Psa 94:17; Psa 115:17). The name אדום is turned into an emblem of the future fate of Edom, by the removal of the a sound from the beginning of the word to the end. It becomes a land of deathlike stillness, deathlike sleep, deathlike darkness. "A cry comes to me out of Seir: Watchman, how far is it in the night? Watchman, how far in the night?" Luther translates the participle correctly, "they cry" (man ruft; compare the similar use of the participle in Isa 30:24; Isa 33:4). For the rest, however, we have deviated from Luther's excellent translation, for the purpose of giving to some extent the significant change from מלּילה and מלּיל. The more winged form of the second question is expressive of heightened, anxious urgency and haste. The wish is to hear that it is very late in the night, and that it will soon be past; min is partitive (Saad.), "What part of the night are we at now?" Just as a sick man longs for a sleepless night to come to an end, and is constantly asking what time it is, so do they inquire of the prophet out of Edom, whether the night of tribulation will not be soon over. We are not to understand, however, that messengers were really sent out of Edom to Isaiah; the process was purely a pneumatical one. The prophet stands there in Jerusalem, in the midst of the benighted world of nations, like a sentry upon the watch tower; he understands the anxious inquiries of the nations afar off, and answers them according to the word of Jehovah, which is the plan and chronological measure of the history of the nations, and the key to its interpretation. What, then, is the prophet's reply? He lets the inquirer "see through a glass darkly."