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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-9. Бедственная судьба моавитян.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
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, ver. 1-5. II. The great calamities which should occasion that lamentation and justify it, ver. 6-9.
Adam Clarke: Commentary on the Bible - 1831
Prediction of very heavy calamities about to fall upon the Moabites, Isa 15:1-9.
This and the following chapter, taken together, make one entire prophecy, very improperly divided into two parts. The time of its delivery, and consequently of its accomplishment, which was to be in three years from that time, is uncertain; the former not being marked in the prophecy itself, nor the latter recorded in history. But the most probable account is, that it was delivered soon after the foregoing, in the first year of Hezekiah; and that it was accomplished in his fourth year, when Shalmaneser invaded the kingdom of Israel. He might probably march through Moab; and to secure every thing behind him, possess himself of the whole country, by taking their principal strong places Ar and Kirhares. - L. The authorized Version which we have followed in the margin, places the prophecy in this chapter fourteen years earlier than that contained in the two preceding.
Jeremiah has happily introduced much of this prophecy of Isaiah into his own larger prophecy against the same people in his forty-eighth chapter, denouncing God's judgment on Moab, subsequent to the calamity here foretold, and to be executed by Nebuchadnezzar; by which means several mistakes of transcribers in the present text of both prophets may be rectified.
Albert Barnes: Notes on the Bible - 1834
15:0: Analysis of Isa 15:1-9 and Isa 16:1-14
Section I - The Time of the Prophecy
This and the following chapter make one entire prophecy, and should not have been divided. At what time it was delivered is unknown. The only period which is designated is, that it was to be fulfilled in three years from the time when it was uttered Isa 16:14. Lowth supposes that it was delivered soon after the former, in the first years of the reign of Hezekiah, and that it was fulfilled in the fourth year of his reign, when Shalmanezer invaded the kingdom of Israel. He supposes that he might have marched through Moab, and secured its strong places on his way to Judea. Gesenius supposes that it was uttered by some contemporary of Isaiah, or by some earlier prophet, without the epilogue Isa 16:14, as a general denunciation against Moab; and that it was adopted by Isaiah and applied to the Moabites during his own time. This he argues because of the repetition of geographical names; the play upon those names; the roughness and harshness of the expressions; and many favorite phrases which, he, says, are foreign to 'the genuine Isaiah.' He supposes that it had its origin in the national animosity which subsisted between the Jews and the Moabites; and that it might have been composed on account of the tribute which had been witcheld, 896 b. c.; or on account of the corruption of the Moabites, 949 b. c.; or on the taking possession of the territory by Reuben and Gad. But this is evidently conjectural.
It is fair to presume that it is a production of Isaiah himself, unless it can be proved that he did not write it; and the argument from the style, to prove that it was written by some other person than Isaiah, does not seem to be sufficient. It may have been written by Isaiah at an early period of his life, and subsequently incorporated into his prophecies, and adapted by himself to a state of things existing in an advanced period of his prophetic life (see the note at Isa 16:14). Compare, however, the arguments of Gesenius in his Commentary, and in the "Bib. Rep.," vol. vii. pp. 120, 121. It is certain that it was composed when the tribute was witcheld from Judah which was due from the Moabites (see Isa 16:1).
Section II - History of Moab
The land of Moab, so called from Moab the son of Lot, by his oldest daughter Gen 19:31-37, was situated on the east side of the river Jordan, and adjacent to the Dead Sea, and on both sides of the river Arnon, although, strictly and properly speaking, the river Arnon was regarded as its northern boundary. Its capital city was on the river Arnon. The first residence of Lot, after fleeing from Sodom, was "Zoar" Gen 19:30, on the southeast of the Dead Sea; from thence he removed into the mountainous region where his two sons were born Gen 19:30. The country was originally occupied by race of giants called "Emim" Deu 2:10, whom the Moabites conquered and expelled. A considerable part of this country was subsequently conquered by Sihon, king of the Amorites, who made the Arnon the boundary of the land of Moab, and Heshbon his capital (Num 21:26; compare Num 21:13; Jdg 11:18).
The Israelites passed by theft land in journeying to Canaan, without distressing or embarrassing them; because God had said that he had given 'Ar to the children of Lot for a possession' Deu 2:9. But the adjacent region in the possession of the Amorites, the Israelites took, after a signal victory, and gave to the tribes of Reuben and Gad Num 21:31-35. Thus the territory of the Jews, being bounded by the river Arnon, was adjacent to that of Moab. It is evident, however, though the Arnon was the proper boundary of Moab, yet that a considerable portion of country on the north of that river was usually regarded as lying in the land of Moab, though strictly within the limits of the territory formerly of the Amorites, and subsequently of the tribes of Reuben and Gad. Thus mount Nebo is said to be in the land of Moab Deu 32:49; Deu 34:1, though it was properly within the limits of the Amorites. And thus many of the places in the prophecy before us were on the north of that river, though specified as in the country of Moab. It is probable that the boundary was never regarded as permanently fixed, though the river Arnon was its natural and usual limit.
There was always a great antipathy between the Jews and the Moabites, and they were the natural and constant enemies of the Jewish nation. The foundation of the enmity was laid far back in their history. Balaam seduced the Israelites to sin by means of the daughters of Moab Num 25:1-2; and God ordered that this people should not enter into the congregation of his people, or be capable of office, to the tenth generation, because they had the inhumanity to refuse the children of Israel a passage through their land in their journey to Canaan Deu 23:3.
Eglon, king of the Moabites, was the first who oppressed Israel after the death of Joshua. Ehud killed him and subdued the Moabites Jdg 3:21. Toward the end of this period, however, peace and friendship were restored, mutual honors were reciprocated, as the history of Ruth shows, and Moab appears to have been a place of refuge for outcasts and emigrant Hebrews Rut 1:1; Sa1 22:3; Jer 40:11; Isa 16:3. David subdued Moab and Ammon, and made them tributary Sa2 8:2-12; Sa2 23:20. The right to levy this tribute seems to have been transferred to Israel after the division of the kingdom, for after the death of Ahab, they refused to pay the customary tribute of 100, 000 lambs and as many rams Kg2 1:1; Kg2 3:4; Isa 16:1. Soon after the death of Ahab they began to Rev_olt Kg2 3:4-5. They were subsequently engaged in wars with the Jews. Amos (Amo 1:13 ff) denounced great calamities on them, which they probably suffered under Uzziah and Jotham, kings of Judah Ch2 26:7-8; Ch2 27:5. Calmet supposes that they were carried captive by Nebuchadnezzar beyond the Euphrates, as the prophets had threatened Jer 9:26; Jer 12:14-15; Jer 25:11-12; Jer 48:47; Jer 49:3, Jer 49:6, Jer 49:39; Jer 50:16; and that they were restored by Cyrus to their land, as many other captive nations were. It is probable that, in the latter times, they were subject to the Asmonean kings, and finally to Herod the Great. (Robinson; Calmet.) It is remarkable that Jeremiah has introduced much of this chapter into his prophecy in his 48th chapter.
Section III - Comparison of Isaiah With Jeremiah
In order to see the resemblance between the two prophecies, I insert here a comparison of the corresponding parts, following the order of Isaiah.
Isa 15:2 ; Jer 48:37. "every head bald ..."
Isa 15:3 ; Jer 48:38. "everyone shall howl ..."
Isa 15:4 ; Jer 48:34. "Heshbon shall cry ..."
Isa 15:5 ; Jer 48:34; Jer 48:3, Jer 48:5. "from Zoar to Horonaim ..."
Isa 15:6 ; Jer 48:34. "Nimrim shall be desolate."
Isa 15:7 ; Jer 48:36. "the riches ... is perished."
(Isa 15:8-9; Isa 16:1-5, are missing in Jeremiah.)
Isa 16:6 ; Jer 48:29-30. "the pride of Moab ..."
Isa 16:7 ; Jer 48:31. "shall howl ... and mourn ..."
Isa 16:8-9; Jer 48:32. "the weeping of Sibnah ..."
Isa 16:10 ; Jer 48:33. "gladness is taken away ..."
Isa 16:11 ; Jer 48:36. "my bowels shall sound ..."
Section IV - Moab After the Exile
After the exile, intimate connections took place between the Jews and the Moabites by marriages (Ezr 9:1 ff; Neh 13:1). These marriages, however, were dissolved by Ezra as being, in his view, contrary to the law of Moses. In the time of the Maccabees little mention is made of them (compare Dan 11:41); but Josephus mentions them in the history of Alexander Jannaeus. Heshbon and Nadaba, Lemba and Oronas, Gelithon and Zara, cities of Moab, are there mentioned as being at that time in the possession of the Jews (Jos. "Ant." xiii. 15. 4). After that, their name is lost under that of the Arabians, as was also the case with Edom and Ammon. At the time of Abulfeda, Moab proper, south of the river Arnon, bore the name of Karrak, from the city of that name (compare the note at Isa 15:1); the territory north of the Arnon, the name of Belka, which includes also the country of the Amorites. Since that time the accounts of the country are exceedingly meagre, and it is only until quite recently that the state of Moab has attracted the attention of travelers.
It has been ranged and ravaged by the predatory tribes of Arabs, and, through fear of them, few travelers have ventured to visit it. In February and March, 1806, however, Mr. Seetsen, not without danger of losing his life, undertook a tour from Damascus down to the south of the Jordan and the Dead Sea, and thence to Jerusalem; and, in his journey, threw much unexpected light on the prophecy before us, especially in regard to the places mentioned here. He found a multitude of places, or the ruins of places, still bearing the old names, and thus has set bounds to the perfectly arbitrary designations of the old maps. In September 1812, that distinguished German traveler, I. L. Burckhardt, made the same tour from Damascus down to Karrak, from where he pursued his journey over Wady Mousa, or Petra, and thence to Cairo in Egypt. In 1818, a company of intelligent English travelers (Bankes, Irby, Mangles, and Legh), made a journey from Karrak to the land of the Edomites, particularly to Petra, and thence back, on the other side of the Jordan, to Tiberius. In some respects they confirmed, and, in others, extended the accounts of Seetsen (see Gesenius' "Commentary"). In the notes at these chapters, I have endeavored to embody the principal information found in these writers on the topography of Moab.
Section V - Analysis of This Prophecy
'The prophecy,' says Prof. Stuart ("Bib. Rep." vii. 110), 'is a piece replete with vivid description, with animated and impassioned thought, with poetic diction, and with scenes which are adapted to make a deep impression on the mind of the reader.' The prophecy in the two chapters contains the following parts:
I. The capitals of Moab are destroyed suddenly in one night Isa 15:1.
II. In the midst of the consternation, the people hasten to the high places, and to the altars and temples of the gods, to implore protection. They are seen in the streets with sackcloth, and on the tops of the houses, crying out with loud lamentations, and every expression of sorrow and despair Isa 15:2-4.
III. Some of the fugitives flee to Zoar for protection, and others to Luhith and Horonaim, hastening to countries beyond their own borders, because everything in their own land was withered and dried up Isa 15:5-7.
IV. Consternation and desolation are spread throughout the land, and even the streams are full of blood, and wild beasts are seen coming up upon the land Isa 15:8-9.
V. The prophet pities them, weeps with them Isa 15:5; Isa 16:1 :11, and advises them to seek the favor of Judah by sending to them the customary tribute which was due, and which had been for a long time witcheld Isa 16:1.
VI. Some of the fugitives are seen at the fords of Arnon endeavoring to escape to Judea, and making supplication for reception, and imploring blessings on the land Isa 16:2-6. But see the notes at Isa 16:2-7, for another view of the design of this passage. The view here given is that suggested by Gesenius and Prof, Stuart.
VII. They are repulsed, and the answer to their supplication is given in such a tone as to show the deep sense of the injury received from Moab which the Jewish people entertained Isa 16:7.
VIII. The prophet then proceeds in his description of the utter wasting of the country of Moab - desolation which excited the deepest feelings in his heart, and so great as to move his most tender compassion Isa 16:8-12.
IX. Then follows a limitation of the time when all this would take place. Within three years all this would be fulfilled Isa 16:13-14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 15:1, The lamentable state of Moab.
Carl Friedrich Keil and Franz Delitzsch

The Oracle Concerning Moab - Isaiah 15-16
So far as the surrounding nations were concerned, the monarchy of Israel commenced with victory and glory. Saul punished them all severely for their previous offences against Israel (1Kings 14:47), and the Moabites along with the rest. The latter were completely subdued by David (2Kings 8:2). After the division of the kingdom, the northern kingdom took possession of Joab. The Moabites paid tribute from their flocks to Samaria. But when Ahab died, Mesha the king of Moab refused this tribute (4Kings 1:1; 4Kings 3:4.). Ahaziah of Israel let this refusal pass. In the meantime, the Moabites formed an alliance with other nations, and invaded Judah. But the allies destroyed one another, and Jehoshaphat celebrated in the valley of Berachah the victory which he had gained without a battle, and which is commemorated in several psalms. And when Jehoram the king of Israel attempted to subjugate Moab again, Jehoshaphat made common cause with him. And the Moabites were defeated; but the fortress, the Moabitish Kir, which was situated upon a steep and lofty chalk rock, remained standing still. The interminable contests of the northern kingdom with the Syrians rendered it quite impossible to maintain either Moab itself, or the land to the east of the Jordan in general. During the reign of Jehu, the latter, in all its length and breadth, even as far south as the Arnon, was taken by the Syrians (4Kings 10:32-33). The tribes that were now no longer tributary to the kingdom of Israel oppressed the Israelitish population, and avenged upon the crippled kingdom the loss of their independence. Jeroboam II, as the prophet Jonah had foretold (4Kings 14:25), was the first to reconquer the territory of Israel from Hamath to the Dead Sea. It is not indeed expressly stated that he subjugated Moab again; but as Moabitish bands had disturbed even the country on this side under his predecessor Joash (4Kings 13:20), it may be supposed that he also attempted to keep Moab within bounds. If the Moabites, as is very probable, had extended their territory northwards beyond the Arnon, the war with Joab was inevitable. Moreover, under Jeroboam II on the one hand, and Uzziah-Jotham on the other, we read nothing about the Moabites rising; but, on the contrary, such notices as those contained in 1Chron 5:17 and 2Chron 26:10, show that they kept themselves quiet. But the application made by Ahaz to Assyria called up the hostility of Joab and the neighbouring nations again. Tiglath-pileser repeated what the Syrians had done before. He took possession of the northern part of the land on this side, and the whole of the land on the other side, and depopulated them. This furnished an opportunity for the Moabites to re-establish themselves in their original settlements to the north of the Arnon. And this was how it stood at the time when Isaiah prophesied. The calamity which befel them came from the north, and therefore fell chiefly and primarily upon the country to the north of the Arnon, which the Moabites had taken possession of but a short time before, after it had been peopled for a long time by the tribes of Reuben and Gad.
John Gill
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, Is 15:1 the inhabitants in divers places are represented as weeping and mourning, and showing various signs of it, Is 15:2 yea, not only the common people, but the armed soldiers also, Is 15:4 nay, even the prophet himself, Is 15:5 the reasons of which were the great drought, so that there were no grass, nor green thing, Is 15:6 the carrying away of their good things, either by themselves or others, Is 15:7 the flight and cry of the people to the very borders of the land, Is 15:8 and the great effusion of blood, Is 15:9.
15:115:1: Պատգամ ՚ի վերայ Մովաբացւոց։ Գիշերի՛ սատակեսցի Մովաբացին. գիշերի՛ կործանեսցի պարիսպ Մովաբացւոյն[9752]։ [9752] Ոմանք. ՚Ի գիշերի սատակես՛՛... պարիսպ Մովաբացւոցն։
1 Պատգամ մովաբացիների մասին
15 Մովաբին պատգամը։Յիրաւի Մովաբին Ար քաղաքը գիշերով յարձակում կրեց ու կործանուեցաւ. Յիրաւի Մովաբին Կիր քաղաքը գիշերով յարձակում կրեց ու կործանուեցաւ։
Պատգամ ի վերայ Մովաբացւոց: [239]Գիշերի սատակեսցի Մովաբացին, գիշերի կործանեսցի պարիսպ Մովաբացւոյն:

15:1: Պատգամ ՚ի վերայ Մովաբացւոց։ Գիշերի՛ սատակեսցի Մովաբացին. գիշերի՛ կործանեսցի պարիսպ Մովաբացւոյն[9752]։
[9752] Ոմանք. ՚Ի գիշերի սատակես՛՛... պարիսպ Մովաբացւոցն։
1 Պատգամ մովաբացիների մասին
15 Մովաբին պատգամը։Յիրաւի Մովաբին Ար քաղաքը գիշերով յարձակում կրեց ու կործանուեցաւ. Յիրաւի Մովաբին Կիր քաղաքը գիշերով յարձակում կրեց ու կործանուեցաւ։
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15:115:1 Пророчество о Моаве. Так! ночью будет разорен Ар-Моав и уничтожен; так! ночью будет разорен Кир-Моав и уничтожен!
15:1 τὸ ο the ῥῆμα ρημα statement; phrase τὸ ο the κατὰ κατα down; by τῆς ο the Μωαβίτιδος μωαβιτις night ἀπολεῖται απολλυμι destroy; lose ἡ ο the Μωαβῖτις μωαβιτις night γὰρ γαρ for ἀπολεῖται απολλυμι destroy; lose τὸ ο the τεῖχος τειχος wall τῆς ο the Μωαβίτιδος μωαβιτις Moabite
15:1 מַשָּׂ֖א maśśˌā מַשָּׂא utterance מֹואָ֑ב môʔˈāv מֹואָב Moab כִּ֠י kˌî כִּי that בְּ bᵊ בְּ in לֵ֞יל lˈêl לַיִל night שֻׁדַּ֨ד šuddˌaḏ שׁדד despoil עָ֤ר ʕˈār עָר Ar מֹואָב֙ môʔˌāv מֹואָב Moab נִדְמָ֔ה niḏmˈā דמה be silent כִּ֗י kˈî כִּי that בְּ bᵊ בְּ in לֵ֛יל lˈêl לַיִל night שֻׁדַּ֥ד šuddˌaḏ שׁדד despoil קִיר־מֹואָ֖ב qîr-môʔˌāv קִיר מֹואָב Kir in Moab נִדְמָֽה׃ niḏmˈā דמה be silent
15:1. onus Moab quia nocte vastata est Ar Moab conticuit quia nocte vastatus est murus Moab conticuitThe burden of Moab. Because in the night Ar of Moab is laid waste, it is silent: because the wall of Moab is destroyed in the night, it is silent.
1. The burden of Moab. For in a night Ar of Moab is laid waste, brought to nought; for in a night Kir of Moab is laid waste, brought to nought.
15:1. The burden of Moab. Because Ar of Moab has been destroyed by night, it is utterly silent. Because the wall of Moab has been destroyed by night, it is utterly silent.
15:1. The burden of Moab. Because in the night Ar of Moab is laid waste, [and] brought to silence; because in the night Kir of Moab is laid waste, [and] brought to silence;
[243] The burden of Moab. Because in the night Ar of Moab is laid waste, [and] brought to silence; because in the night Kir of Moab is laid waste, [and] brought to silence:

15:1 Пророчество о Моаве. Так! ночью будет разорен Ар-Моав и уничтожен; так! ночью будет разорен Кир-Моав и уничтожен!
15:1
τὸ ο the
ῥῆμα ρημα statement; phrase
τὸ ο the
κατὰ κατα down; by
τῆς ο the
Μωαβίτιδος μωαβιτις night
ἀπολεῖται απολλυμι destroy; lose
ο the
Μωαβῖτις μωαβιτις night
γὰρ γαρ for
ἀπολεῖται απολλυμι destroy; lose
τὸ ο the
τεῖχος τειχος wall
τῆς ο the
Μωαβίτιδος μωαβιτις Moabite
15:1
מַשָּׂ֖א maśśˌā מַשָּׂא utterance
מֹואָ֑ב môʔˈāv מֹואָב Moab
כִּ֠י kˌî כִּי that
בְּ bᵊ בְּ in
לֵ֞יל lˈêl לַיִל night
שֻׁדַּ֨ד šuddˌaḏ שׁדד despoil
עָ֤ר ʕˈār עָר Ar
מֹואָב֙ môʔˌāv מֹואָב Moab
נִדְמָ֔ה niḏmˈā דמה be silent
כִּ֗י kˈî כִּי that
בְּ bᵊ בְּ in
לֵ֛יל lˈêl לַיִל night
שֻׁדַּ֥ד šuddˌaḏ שׁדד despoil
קִיר־מֹואָ֖ב qîr-môʔˌāv קִיר מֹואָב Kir in Moab
נִדְמָֽה׃ niḏmˈā דמה be silent
15:1. onus Moab quia nocte vastata est Ar Moab conticuit quia nocte vastatus est murus Moab conticuit
The burden of Moab. Because in the night Ar of Moab is laid waste, it is silent: because the wall of Moab is destroyed in the night, it is silent.
15:1. The burden of Moab. Because Ar of Moab has been destroyed by night, it is utterly silent. Because the wall of Moab has been destroyed by night, it is utterly silent.
15:1. The burden of Moab. Because in the night Ar of Moab is laid waste, [and] brought to silence; because in the night Kir of Moab is laid waste, [and] brought to silence;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Исаия видит в своем пророческом созерцании так высоко о себе думавших моавитян в самом жалком положении. С севера на Моавитскую землю напали враги, опустошающие моавитские города и тучные моавитские пажити и повсюду разносящие смерть. Слышатся громкие жалобные крики моавитян от одного конца их земли до другого. Даже воины моавитские пришли в отчаяние и толпы моавитян бегут к югу, надеясь найти себе убежище в южных крепостях, а другие прямо переходят за границу своих владений, в страну Едома. Города моавитские при этом пророк перечисляет в порядке их важности.

Моавитяне были в родстве с Израилем (Быт 19:30-38), но и внутренне и внешне - были чужды ему и даже всегда враждебны, к чему, конечно, подавала повод смежность владений моавитских с владениями колен Гадова (к северу) и Рувимова (к югу). Моавитяне долгое время после поселения Израиля в Палестине сохраняли свою самостоятельность и даже после смерти судии Израильского Гофониила в течение 18-ти лет угнетали Израиля (Суд 3:11-14), и только Давид сделал их своими данниками (2: Цар 8:2). Царь моавитский Меша, за 900: л. до Р. Х. снова завоевал для своего народа самостоятельность (4: Цар 1:1; 3:4: и сл. ср. надпись на памятнике царя Меши - Христ. Чтение 1870, ст. проф. Хвольсона: новооткрытый памятник царя Меши) и даже завладел некоторыми участками Гадова колена. В последующее время моавитяне еще более расширили свою область, как это видно из того, что Исаия изображает их обладателями г. г. Есевона и Елеалы, еще не принадлежавших царю Меше. На некоторое время царь израильский Иеровоам II восстановил власть Израиля над Моавом (4: Цар 14:25), но при наступившем быстро по смерти этого царя ослаблении Израильского царства моавитяне снова окрепли. На пользу им послужили и те переселения, какие имели место по отношению к подданным Израильского царя при царе ассирийском Тиглат-Пилезере (734: г.), когда выведено было в Ассирию и много израильтян из-за иорданской области (4: Цар 15:29: и 1: Пар 5:6, 26) - и при Саргоне (в 722: г.). Моавитяне тогда возгордились, и Исаия вполне благовременно обратился к ним с грозными предвещаниями.

Пророчество - см. 13:1. Так, т. е. это совершенно верно.

Ночью. Нападение ночное гораздо страшнее, чем дневное, потому что люди спросонок впадают в совершенную панику.

Ар-Моав - главный город страны, на р. Арноне (ар по-моавитски значит то же, что ir по-еврейски - город).

Кир-Моав - южная, самая сильная моавитская крепость, стоявшая на высокой крутой горе (ныне Керак). В надписи царя Меши это слово упоминается четыре раза и везде означает тоже город (Kir по-евр. буквально: стена). Мысль 1-го стиха такая: оба важнейших города Моавитской страны падут во время ночного нападения вражеских полчищ.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The burden of Moab. Because in the night Ar of Moab is laid waste, and brought to silence; because in the night Kir of Moab is laid waste, and brought to silence; 2 He is gone up to Bajith, and to Dibon, the high places, to weep: Moab shall howl over Nebo, and over Medeba: on all their heads shall be baldness, and every beard cut off. 3 In their streets they shall gird themselves with sackcloth: on the tops of their houses, and in their streets, every one shall howl, weeping abundantly. 4 And Heshbon shall cry, and Elealeh: their voice shall be heard even unto Jahaz: therefore the armed soldiers of Moab shall cry out; his life shall be grievous unto him. 5 My heart shall cry out for Moab; his fugitives shall flee unto Zoar, a heifer of three years old: for by the mounting up of Luhith with weeping shall they go it up; for in the way of Horonaim they shall raise up a cry of destruction.
The country of Moab was of small extent, but very fruitful. It bordered upon the lot of Reuben on the other side Jordan and upon the Dead Sea. Naomi went to sojourn there when there was a famine in Canaan. This is the country which (it is here foretold) should be wasted and grievously harassed, not quite ruined, for we find another prophecy of its ruin (Jer. xlviii.), which was accomplished by Nebuchadnezzar. This prophecy here was to be fulfilled within three years (ch. xvi. 14), and therefore was fulfilled in the devastations made of that country by the army of the Assyrians, which for many years ravaged those parts, enriching themselves with spoil and plunder. It was done either by the army of Shalmaneser, about the time of the taking of Samaria, in the fourth year of Hezekiah (as is most probable), or by the army of Sennacherib, which, ten years after, invaded Judah. We cannot suppose that the prophet went among the Moabites to preach to them this sermon; but he delivered it to his own people, 1. To show them that, though judgment begins at the house of God, it shall not end there,--that there is a providence which governs the world and all the nations of it,--and that to the God of Israel the worshippers of false gods were accountable, and liable to his judgments. 2. To give them a proof of God's care of them and jealousy for them, and to convince them that God was an enemy to their enemies, for such the Moabites had often been. 3. That the accomplishment of this prophecy now shortly (within three years) might be a confirmation of the prophet's mission and of the truth of all his other prophecies, and might encourage the faithful to depend upon them.
Now concerning Moab it is here foretold,
I. That their chief cities should be surprised and taken in a night by the enemy, probably because the inhabitants, as the men of Laish, indulged themselves in ease and luxury, and dwelt securely (v. 1): Therefore there shall be great grief, because in the night Air of Moab is laid waste and Kir of Moab, the two principal cities of that kingdom. In the night that they were taken, or sacked, Moab was cut off. The seizing of them laid the whole country open, and made all the wealth of it an easy prey to the victorious army. Note, 1. Great changes and very dismal ones may be made in a very little time. Here are two cities lost in a night, though that is the time of quietness. Let us therefore lie down as those that know not what a night may bring forth. 2. As the country feeds the cities, so the cities protect the country, and neither can say to the other, I have no need of thee.
II. That the Moabites, being hereby put into the utmost consternation imaginable, should have recourse to their idols for relief, and pour out their tears before them (v. 2): He (that is, Moab, especially the king of Moab) has gone up to Bajith (or rather to the house or temple of Chemosh), and Dibon, the inhabitants of Dibon, have gone up to the high places, where they worshipped their idols, there to make their complaints. Note, It becomes a people in distress to seek to their God; and shall not we then thus walk in the name of the Lord our God, and call upon him in the time of trouble, before whom we shall not shed such useless profitless tears as they did before their gods?
III. That there should be the voice of universal grief all the country over. It is described here elegantly and very affectingly. Moab shall be a vale of tears--a little map of this world, v. 2. The Moabites shall lament the loss of Nebo and Medeba, two considerable cities, which, it is likely, were plundered and burnt. They shall tear their hair for grief to such a degree that on all their heads shall be baldness, and they shall cut off their beards, according to the customary expressions of mourning in those times and countries. When they go abroad they shall be so far from coveting to appear handsome that in the streets they shall gird themselves with sackcloth (v. 3), and perhaps being forced to use that poor clothing, the enemy having stripped them, and rifled their houses, and left them no other clothing. When they come home, instead of applying themselves to their business, they shall go up to the tops of their houses which were flat-roofed, and there they shall weep abundantly, nay, they shall howl, in crying to their gods. Those that cry not to God with their hearts do but howl upon their beds, Hos. vii. 14; Amos viii. 3. They shall come down with weeping (so the margin reads it); they shall come down from their high places and the tops of their houses weeping as much as they did when they went up. Prayer to the true God is heart's ease (1 Sam. i. 18), but prayers to false gods are not. Divers places are here named that should be full of lamentation (v. 4), and it is but a poor relief to have so many fellow-sufferers, fellow-mourners; to a public spirit it is rather an aggravation socios habuisse doloris--to have associates in woe.
IV. That the courage of their militia should fail them. Though they were bred soldiers, and were well armed, yet they shall cry out and shriek for fear, and every one of them shall have his life become grievous to him, though it is characteristic of a military life to delight in danger, v. 4. See how easily God can dispirit the stoutest of men, and deprive a nation of benefit by those whom it most depended upon for strength and defence. The Moabites shall generally be so overwhelmed with grief that life itself shall be a burden to them. God can easily make weary of life those that are fondest of it.
V. That the outcry for these calamities should propagate grief to all the adjacent parts, v. 5. 1. The prophet himself has very sensible impressions made upon his spirit by the prediction of it: "My heart shall cry out for Moab; though they are enemies to Israel, they are our fellow-creatures, of the same rank with us, and therefore it should grieve us to see them in such distress, the rather because we know not how soon it may be our own turn to drink of the same cup of trembling." Note, It becomes God's ministers to be of a tender spirit, not to desire the woeful day, but to be like their master, who wept over Jerusalem even when he gave her up to ruin, like their God, who desires not the death of sinners. 2. All the neighbouring cities shall echo to the lamentations of Moab. The fugitives, who are making the best of their way to shift for their own safety, shall carry the cry to Zoar, the city to which their ancestor Lot fled for shelter from Sodom's flames and which was spared for his sake. They shall make as great a noise with their cry as a heifer of three years old does when she goes lowing for her calf, as 1 Sam. vi. 12. They shall go up the hill of Luhith (as David went up the ascent of Mount Olivet, many a weary step and all in tears, 2 Sam. xv. 30), and in the way of Horonaim (a dual termination), the way that leads to the two Beth-horons, the upper and the nether, which we read of, Josh. xvi. 3, 5. Thither the cry shall be carried, there it shall be raised, even at that great distance: A cry of destruction; that shall be the cry, like, "Fire, fire! we are all undone." Grief is catching, so is fear, and justly, for trouble is spreading and when it begins who knows where it will end?
Adam Clarke: Commentary on the Bible - 1831
15:1: Because in the night - בליל beleil. That both these cities should be taken in the night is a circumstance somewhat unusual; but not so material as to deserve to be so strongly insisted upon. Vitringa, by his remark on this word, shows that he was dissatisfied with it in its plain and obvious meaning, and is forced to have recourse to a very hard metaphorical interpretation of it. Noctu vel nocturno impetu; vel metaphorice, repente, subito, inexpectata destructione: placet posterius. Calmet conjectures, and I think it probable, that the true reading is כליל keleil, as the night. There are many mistakes in the Hebrew text arising from the very great similitude of the letters ב beth, and כ caph, which in many MSS., and some printed editions, are hardly distinguishable.
Admitting this reading, the translation will be, -
"Because Ar is utterly destroyed, Moab is undone!
Because Kir is utterly destroyed, Moab is undone!"
Albert Barnes: Notes on the Bible - 1834
15:1: The burden of Moab - (see the note at Isa 13:1). This is the title of the prophecy. The Chaldee renders this, 'The burden of the cup of malediction which is to come upon Moab.'
Because in the night - The fact that this was to be done in the night denotes the suddenness with which the calamity would come upon them. Thus the expression is used in Job to denote the suddenness and surprise with which calamities come:
Terrors take hold on him as waters,
A tempest stealeth him away in the night.
Job 27:20
So a thief is represented as coming in the night - in a sudden and unexpected manner Job 24:14 :
The murderer in the night is as a thief.
See also Mat 24:43; Th1 5:2; Pe2 3:10; Rev 3:3; Rev 16:15.
Ar of Moab - This was the capital of Moab. it was situated on the south of the river Arnon. It was sometimes called "Rabbath Moab." Isaiah Isa 16:7-11 calls it the city 'with walls of burnt brick.' Under the name of Areopolis it occurs in Eusebius and Stephen of Byzantium, and in the acts of many Synods of the fifth and sixth centuries, when it was the seat of a bishop (Reland's "Palestine," pp. 577, 578). Abulfeda says that in his time it was a small town. Jerome says that the city was destroyed by an earthquake when he was young, probably about 315 a. d. Burckhardt found a place called Rabba about twenty miles south of the river Arnon, which he supposed to be the ancient Ar. Seetsen found there ruins of considerable compass; especially the ruins of an old palace or temple, of which portions of the wall and some pillars are still standing. Legh says, 'There are no traces of fortifications to be seen; but, upon an eminence, were a dilapidated Roman temple and some tanks.'
Is laid waste - That is, is about to be laid waste. This passed before the mind of Isaiah in a vision, and he represents it as it appeared to him, as already a scene of desolation.
And brought to silence - Margin, 'Cut off.' The word may mean either. The sense is, that the city was to be destroyed, for so the word דמה dâ mâ h often means Hos 4:5-6; Hos 10:7, Hos 10:15; Jer 6:2; Jer 47:5; Zep 1:11.
Kir of Moab - Probably this city was the modern Kerek or Karak. The Chaldee renders it by the name כרכא kerakā', or 'fortress,' hence, the name Kerek or Karak. According to Burckhardt, it lies about three hours, and according to Abulfeda twelve Arabic miles, south of Ar Moab, upon a very high and steep rocky hill, from which the prospect extends even to Jerusalem, and which, formed by nature for a fortress, overlooks the whole surrounding country. In the wars of the Maccabees (2 Macc. 12:17) it is mentioned under the name of Κάρακα Karaka, and it is now known by the name of "Kerek" or "Karak." In the time of the crusades, a pagan prince built there under king Fulco (in the year 1131) a very important castle, which was very serviceable to the Franks, and in 1183 it held out successfully against a formidable siege of a month by Saladin. Abulfeda speaks of it as so strong a fortress that one must abandon even the wish to take it. It has been visited in modern times by Seetsen, Burckhardt, and the company of English travelers referred to above. The place has still a castle, into which the whole surrounding country brings its grain for safe keeping. The small and poor town is built upon the remains of once important edifices, and is inhabited by Moslems and Christians. It is the seat of a bishop, though the bishop resides at Jerusalem (see Gesenius, "Commentary in loc.")
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:1: burden: This and the following chapter form one entire prophecy; which was most probably delivered, as Bp. Lowth supposes, soon after the foregoing (Isa 14:28-32), in the first year of Hezekiah, and accomplished in his fourth year when Shalmaneser invaded Israel. Isa 13:1, Isa 14:28
Moab: Isa 11:14, Isa 25:10; Jer 9:26, Jer 48:1-47; Eze 25:8-11; Amo 2:1-3; Zep 2:8-11
in the: Exo 12:29, Exo 12:30; Th1 5:1-3
Ar: Num 21:28; Deu 2:9, Deu 2:18
brought to silence: or, cut off
Kir: Isa 16:7, Kir-hareseth, Isa 16:11, Kir-haresh, Kg2 3:25, Kir-haraseth, Jer 48:31, Jer 48:36, Kir-heres
Carl Friedrich Keil and Franz Delitzsch
15:1
There is no other prophecy in the book of Isaiah in which the heart of the prophet is so painfully affected by what his mind sees, and his mouth is obliged to prophesy. All that he predicts evokes his deepest sympathy, just as if he himself belonged to the unfortunate nation to which he is called to be a messenger of woe. He commences with an utterance of amazement. "Oracle concerning Moab! for in a night 'Ar-Moab is laid waste, destroyed; for in a night Kir-Moab is laid waste, destroyed." The ci (for) is explanatory in both instances, and not simply affirmative, or, as Knobel maintains, recitative, and therefore unmeaning. The prophet justifies the peculiar heading to his prophecy from the horrible vision given him to see, and takes us at once into the very heart of the vision, as in Is 17:1; Is 23:1. 'Ar Moab (in which 'Ar is Moabitish for 'Ir; cf., Jer 49:3, where we find 'Ai written instead of 'Ar, which we should naturally expect) is the name of the capital of Moab (Grecized, Areopolis), which was situated to the south of the Arnon, at present a large field of ruins, with a village of the name of Rabba. Kir Moab (in which Kir is the Moabitish for Kiryah) was the chief fortress of Joab, which was situated to the south-east of Ar, the present Kerek, where there is still a town with a fortification upon a rock, which can be seen from Jerusalem with a telescope on a clear day, and forms so thoroughly one mass with the rock, that in 1834, when Ibrahim Pasha resolved to pull it down, he was obliged to relinquish the project. The identity of Kir and Kerek is unquestionable, but that of Ar and Rabba has been disputed; and on the ground of Num 22:36, where it seems to be placed nearer the Arnon, it has been transposed to the ruins on the pasture land at the confluence of the Lejm and Mujib (= "the city that is by the river" in Deut 2:36 and Josh 13:9, Josh 13:16 : see Comm. on Num 21:15) - a conjecture which has this against it, that the name Areopolis, which has been formed from Ar, is attached to the "metropolis civitas Ar," which was called Rabba as the metropolis, and of which Jerome relates (on the passage before us), as an event associated with his own childhood, that it was then destroyed by an earthquake (probably in 342). The two names of the cities are used as masculine here, like Dammesek in Is 17:1, and Tzor in Is 23:1, though it cannot therefore be said, as at Mic 5:1, that the city stands for the inhabitants (Ges. Lehrgebude, p. 469). "In a night" (ליל absolute, as in Is 21:11, not construct, which would give an illogical assertion, as shuddad and nidmâh are almost coincident, so far as the sense is concerned) the two pillars of the strength of Moab are overthrown. In the space of a night, and therefore very suddenly (Is 17:14), Moab is destroyed. The prophet repeats twice what it would have been quite sufficient to say once, just as if he had been condemned to keep his eye fixed upon the awful spectacle (on the asyndeton, see at Is 33:9; and on the anadiplosis, Is 15:8; Is 8:9; Is 21:11; Is 17:12-13). His first sensation is that of horror.
Geneva 1599
15:1 The (a) burden of Moab. Because in the night (b) Ar of Moab is laid waste, [and] brought to silence; because in the night Kir of Moab is laid waste, [and] brought to silence;
(a) See Is 13:1
(b) The chief city by which the whole country was meant.
John Gill
15:1 The burden of Moab,.... A heavy, grievous prophecy, concerning the destruction of Moab. The Targum is,
"the burden of the cup of cursing, to give Moab to drink.''
This seems to respect the destruction of it by Nebuchadnezzar, which is prophesied of in Jer 48:1 for that which was to be within three years, Is 16:14 looks like another and distinct prophecy from this; though some think this was accomplished before the times of Nebuchadnezzar, either by Shalmaneser king of Assyria, some time before the captivity of the ten tribes, as Vitringa and others; or by Sennacherib, after the invasion of Judea, so Jarchi.
Because in the night Ar of Moab is laid waste, and brought to silence; this was a chief city in Moab, perhaps the metropolis of it; see Num 21:28. Kimchi conjectures it to be the same with Aroer, which was by the brink of the river Arnon, Deut 2:36, Deut 3:12 and is mentioned with Dibon, as this, in Num 32:34 of which notice is taken, and not of Ar, in Jer 48:19. Some versions take Ar to signify a "city", and render it, "the city of Moab", without naming what city it was; and the Targum calls it by another name, Lahajath; but, be it what city it will, it was destroyed in the night; in such a night, as Kimchi interprets it; in the space of a night, very suddenly, when the inhabitants of it were asleep and secure, and had no notice of danger; and so the Targum adds,
"and they were asleep.''
Some have thought this circumstance is mentioned with a view to the night work, that work of darkness of Lot and his daughter, which gave rise to Moab; however, in a night this city became desolate, being taken and plundered, and its inhabitants put to the sword, and so reduced to silence; though the last word may as well be rendered "cut off" (n), utterly destroyed, being burnt or pulled down; two words are made use of, to denote the utter destruction of it:
because in the night Kir of Moab is laid waste, and brought to silence; either in the same night, or rather in another. Kir, another city of Moab, met with the same fate as Ar. This is called Kirhareseth, and Kirharesh, in Is 16:7 and so Kirheres in Jer 48:31 called Kir of Moab, to distinguish it from Kir in Assyria, Amos 1:5 and Kir in Media, Is 22:6.
(n) "succisus", Pagninus, Montanus; "excisa", Junius & Tremellius, Piscator. So Ben Melech interprets it by
John Wesley
15:1 The burden - A prophecy of the destruction of the Moabites, the inveterate enemies of the Jews, begun by the Assyrian, and finished by the Babylonian emperors. In a night - Suddenly and unexpectedly. Ar - The chief city of Moab. Kir - Another eminent city of Moab.
Robert Jamieson, A. R. Fausset and David Brown
15:1 THE FIFTEENTH AND SIXTEENTH CHAPTERS FORM ONE PROPHECY ON MOAB. (Is 15:1-9)
Because--rather, "Surely"; literally, "(I affirm) that" [MAURER].
night--the time best suited for a hostile incursion (Is 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" (Is 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 (Is 15:9).
to weep--at the sudden calamity.
over Nebo--rather "in Nebo"; not "on account of" Nebo (compare Is 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 Deut 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).
15:215:2: Սո՛ւգ առէք յանձինս, զի կորեաւ Գեդեբոն՝ տեղի մեհենին ձերոյ. ա՛նդր ելանիցէք լալ ՚ի Նաբա՛ւ Մովաբացւոց։ Ողբացէ՛ք զի ամենայն գլուխ ՚ի կնդութիւն, եւ ամենայն բազուկք խորտակեալք[9753]։ [9753] Ոսկան. Լալ ՚ի Մաբաւ Մովաբաց՛՛։
2 Գիշերով պիտի կոտորուի մովաբացին, գիշերով պիտի կործանուի Մովաբի պարիսպը: Սգացէ՛ք ձեզ, որովհետեւ կործանուելու է Գեդեբոնը՝ ձեր մեհեանի տեղը: Այնտեղ պիտի բարձրանաք՝ մովաբացիների Նաբաւի վրայ լաց լինելու: Ողբացէ՛ք, քանզի ամէն գլուխ ճաղատ է դարձել, բոլոր բազուկները՝ խորտակուել:
2 Անիկա տաճարն ու Դեբոն Եւ բարձր տեղերը ելաւ լալու համար։Մովաբ պիտի ողբայ Նաբաւի ու Մեդաբայի համար։Անոր բոլոր գլուխները կնտակ պիտի ըլլան, Ամէն մօրուք պիտի կտրուի։
Սուգ առէք յանձինս, զի կորեաւ Գեդեբոն` տեղի մեհենին ձերոյ. անդր ելանիցէք լալ ի Նաբաւ Մովաբացւոց: Ողբացէք` զի ամենայն գլուխ ի կնդութիւն, եւ ամենայն բազուկք խորտակեալք:

15:2: Սո՛ւգ առէք յանձինս, զի կորեաւ Գեդեբոն՝ տեղի մեհենին ձերոյ. ա՛նդր ելանիցէք լալ ՚ի Նաբա՛ւ Մովաբացւոց։ Ողբացէ՛ք զի ամենայն գլուխ ՚ի կնդութիւն, եւ ամենայն բազուկք խորտակեալք[9753]։
[9753] Ոսկան. Լալ ՚ի Մաբաւ Մովաբաց՛՛։
2 Գիշերով պիտի կոտորուի մովաբացին, գիշերով պիտի կործանուի Մովաբի պարիսպը: Սգացէ՛ք ձեզ, որովհետեւ կործանուելու է Գեդեբոնը՝ ձեր մեհեանի տեղը: Այնտեղ պիտի բարձրանաք՝ մովաբացիների Նաբաւի վրայ լաց լինելու: Ողբացէ՛ք, քանզի ամէն գլուխ ճաղատ է դարձել, բոլոր բազուկները՝ խորտակուել:
2 Անիկա տաճարն ու Դեբոն Եւ բարձր տեղերը ելաւ լալու համար։Մովաբ պիտի ողբայ Նաբաւի ու Մեդաբայի համար։Անոր բոլոր գլուխները կնտակ պիտի ըլլան, Ամէն մօրուք պիտի կտրուի։
zohrab-1805▾ eastern-1994▾ western am▾
15:215:2 Он восходит к Баиту и Дивону, восходит на высоты, чтобы плакать; Моав рыдает над Нев{о} и Медевою; у всех их острижены головы, у всех обриты бороды.
15:2 λυπεῖσθε λυπεω grieve ἐφ᾿ επι in; on ἑαυτοῖς εαυτου of himself; his own ἀπολεῖται απολλυμι destroy; lose γὰρ γαρ for καὶ και and; even Δηβων δηβων where ὁ ο the βωμὸς βωμος pedestal ὑμῶν υμων your ἐκεῖ εκει there ἀναβήσεσθε αναβαινω step up; ascend κλαίειν κλαιω weep; cry ἐπὶ επι in; on Ναβαυ ναβαυ the Μωαβίτιδος μωαβιτις howl ἐπὶ επι in; on πάσης πας all; every κεφαλῆς κεφαλη head; top φαλάκρωμα φαλακρωμα all; every βραχίονες βραχιων arm κατατετμημένοι κατατεμνω cut in pieces; cut up
15:2 עָלָ֨ה ʕālˌā עלה ascend הַ ha הַ the בַּ֧יִת bbˈayiṯ בַּיִת house וְ wᵊ וְ and דִיבֹ֛ן ḏîvˈōn דִּיבֹן Dibon הַ ha הַ the בָּמֹ֖ות bbāmˌôṯ בָּמָה high place לְ lᵊ לְ to בֶ֑כִי vˈeḵî בְּכִי weeping עַל־ ʕal- עַל upon נְבֹ֞ו nᵊvˈô נְבֹו [mountain] וְ wᵊ וְ and עַ֤ל ʕˈal עַל upon מֵֽידְבָא֙ mˈêḏᵊvā מֵידְבָא Medeba מֹואָ֣ב môʔˈāv מֹואָב Moab יְיֵלִ֔יל yᵊyēlˈîl ילל howl בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole רֹאשָׁ֣יו rōšˈāʸw רֹאשׁ head קָרְחָ֔ה qorḥˈā קָרְחָה baldness כָּל־ kol- כֹּל whole זָקָ֖ן zāqˌān זָקָן beard גְּרוּעָֽה׃ gᵊrûʕˈā גרע clip
15:2. ascendit domus et Dibon ad excelsa in planctum super Nabo et super Medaba Moab ululabit in cunctis capitibus eius calvitium omnis barba radeturThe house is gone up, and Dibon to the high places to mourn over Nabo, and over Medaba, Moab hath howled: on all their heads shall be baldness, and every beard shall be shaven.
2. He is gone up to Bayith, and to Dibon, to the high places, to weep: Moab howleth over Nebo, and over Medeba: on all their heads is baldness, every beard is cut off.
15:2. The house has ascended with Dibon to the heights, in mourning over Nebo and over Medeba. Moab has wailed. There will be baldness on all of their heads, and every beard will be shaven.
15:2. He is gone up to Bajith, and to Dibon, the high places, to weep: Moab shall howl over Nebo, and over Medeba: on all their heads [shall be] baldness, [and] every beard cut off.
He is gone up to Bajith, and to Dibon, the high places, to weep: Moab shall howl over Nebo, and over Medeba: on all their heads [shall be] baldness, [and] every beard cut off:

15:2 Он восходит к Баиту и Дивону, восходит на высоты, чтобы плакать; Моав рыдает над Нев{о} и Медевою; у всех их острижены головы, у всех обриты бороды.
15:2
λυπεῖσθε λυπεω grieve
ἐφ᾿ επι in; on
ἑαυτοῖς εαυτου of himself; his own
ἀπολεῖται απολλυμι destroy; lose
γὰρ γαρ for
καὶ και and; even
Δηβων δηβων where
ο the
βωμὸς βωμος pedestal
ὑμῶν υμων your
ἐκεῖ εκει there
ἀναβήσεσθε αναβαινω step up; ascend
κλαίειν κλαιω weep; cry
ἐπὶ επι in; on
Ναβαυ ναβαυ the
Μωαβίτιδος μωαβιτις howl
ἐπὶ επι in; on
πάσης πας all; every
κεφαλῆς κεφαλη head; top
φαλάκρωμα φαλακρωμα all; every
βραχίονες βραχιων arm
κατατετμημένοι κατατεμνω cut in pieces; cut up
15:2
עָלָ֨ה ʕālˌā עלה ascend
הַ ha הַ the
בַּ֧יִת bbˈayiṯ בַּיִת house
וְ wᵊ וְ and
דִיבֹ֛ן ḏîvˈōn דִּיבֹן Dibon
הַ ha הַ the
בָּמֹ֖ות bbāmˌôṯ בָּמָה high place
לְ lᵊ לְ to
בֶ֑כִי vˈeḵî בְּכִי weeping
עַל־ ʕal- עַל upon
נְבֹ֞ו nᵊvˈô נְבֹו [mountain]
וְ wᵊ וְ and
עַ֤ל ʕˈal עַל upon
מֵֽידְבָא֙ mˈêḏᵊvā מֵידְבָא Medeba
מֹואָ֣ב môʔˈāv מֹואָב Moab
יְיֵלִ֔יל yᵊyēlˈîl ילל howl
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
רֹאשָׁ֣יו rōšˈāʸw רֹאשׁ head
קָרְחָ֔ה qorḥˈā קָרְחָה baldness
כָּל־ kol- כֹּל whole
זָקָ֖ן zāqˌān זָקָן beard
גְּרוּעָֽה׃ gᵊrûʕˈā גרע clip
15:2. ascendit domus et Dibon ad excelsa in planctum super Nabo et super Medaba Moab ululabit in cunctis capitibus eius calvitium omnis barba radetur
The house is gone up, and Dibon to the high places to mourn over Nabo, and over Medaba, Moab hath howled: on all their heads shall be baldness, and every beard shall be shaven.
15:2. The house has ascended with Dibon to the heights, in mourning over Nebo and over Medeba. Moab has wailed. There will be baldness on all of their heads, and every beard will be shaven.
15:2. He is gone up to Bajith, and to Dibon, the high places, to weep: Moab shall howl over Nebo, and over Medeba: on all their heads [shall be] baldness, [and] every beard cut off.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Он, т. е. Моав. - Баит. По-евр. habaith значит собственно: дом и потому может означать дом или капище - главного бога моавитского, Хамоса, который, конечно, стоял на возвышенности (ср. 1: Цар 5:2).

Дивон - город к северу от Арнона (Чис 21:30; 32:3), где найдена и подпись царя Меши, родившегося в этом городе.

Высоты - места, где совершалось у хананеев богослужение.

Нево - город одноименный с известной горой, где скончался Моисей. Там находился храм моавитский.

Медева - к юго-востоку от Нево.

Острижение волос на голове, и обритие бороды - обычный на востоке знак печали (ср. Иер 16:6: и 48:37).
Adam Clarke: Commentary on the Bible - 1831
15:2: He is gone to Bajith, and to Dibon - עלה הבית alah habbayith, should be rendered, he is gone to the House, i.e., to their chief temple, where they practiced idolatry. Dibon was the name of a tower where also was an idolatrous temple; thither they went to weep and pray before their idols, that they might interpose and save them from their calamities. So R. D. Kimchi. Me is gone to Bajith and to Dibon: but Bishop Lowth reads Beth Dibon; this is the name of one place; and the two words are to be joined together, without the ו vau intervening. So the Chaldee and Syriac. This reading is not supported by any MS. or Version: but some MSS., instead of ער ar, have עיר ir, a city, others have עד ad, unto, and some editions have על al, upon. But all these help little, though they show that the place puzzled both the scribes and the editors.
On all their heads shall be baldness, etc." On every head there is baldness," etc. - Herodotus, 2:36, speaks of it as a general practice among all men, except the Egyptians, to cut off their hair as a token of mourning. "Cut off thy hair, and cast it away," says Jeremiah, Jer 7:29, "and take up a lamentation."
Τουτο νυ και γερας οιον οἱζυροισι βροτοισι
Κειρασθαι τε κομην, βαλεειν τ' απο δακρυ παρειων.
Hom. Odyss. 4:197.
"The rites of wo
Are all, alas! the living can bestow;
O'er the congenial dust enjoined to shear
The graceful curl, and drop the tender tear."
Pope.
On every head. - For ראשיו roshaiv, read ראש rosh. So the parallel place, Jer 48:37, and so three MSS., one ancient. An ancient MS. reads על כל ראש al col rosh. Five read בכל ראש bechol rosh, on every head, with the Septuagint and Arabic. And every head. The ו vau, and, is found in thirty MSS., in three editions, and in the Syriac, Vulgate, and Chaldee.
Cut off "Shorn" - The printed editions, as well as the MSS., are divided on the reading of this word. Some have גדועה geduah, shorn, others גרעה geruah, diminished. The similitude of the letters ד daleth and ר resh has likewise occasioned many mistakes. In the present case, the sense is pretty much the same with either reading. The text of Jer 48:37 has the latter, diminished. The former reading is found in twelve of Dr. Zennicott's MSS., forty of De Rossi's, and two of my own. A great number of editions have the same reading.
Albert Barnes: Notes on the Bible - 1834
15:2: He is gone up - That is, the inhabitants of Moab in consternation have fled from their ruined cities, and have gone up to other places to weep.
To Bajith, and to Dibon - Lowth supposes that these two words should be joined together, and that one place is denoted. The Chaldee renders it, 'Ascend into the houses of Dibon.' Kimchi supposes that the word (בית bayith) denotes a temple. It usually means "house," and hence, may mean a temple of the gods; that is, the principal "house" in the land. This interpretation is adopted by Gesenius and Noyes. Vitringa supposes it to mean Beth-Meon Jer 48:24, or Beth-Baal-Meon Jos 13:17, north of the Arnon, now "Macin." I have adopted the translation proposed by Kimchi as better expressing the sense in my view than that which makes it a proper name. Dibon, perhaps the same place as Dimon in Isa 15:9, was a city given by Moses to Gad, and afterward yielded to Reuben Num 32:3, Num 32:33-34; Jos 13:9. It was again occupied by the Moabites Jer 48:18, Jer 48:2. Eusebius says it was a large town on the north of the river Arnon. Seetsen found there ruins under the name of Diban in a magnificent plain. Hence, "Dibon" is here appropriately described as "going up" from a plain to weep; and the passage may be rendered, 'Dibon is weeping upon the high places.'
To weep - Over the sudden desolation which has come upon the principal cities.
Moab shall howl over Nebo - Nebo was one of the mountains on the east of the Jordan. It was so high that from it an extended view could be taken of the land of Canaan opposite. It was distinguished as being the place where Moses died Deu 32:49; Deu 34:1. The meaning of this is, that on mount Nebo, Moab should lift up the voice of wailing. Jerome says that the idol Chamos, the principal idol of Moab, was on mount Nebo, and that this was the place of its worship. This mountain was near the northern extremity of the Dead Sea. Mount Nebo was completely barren when Burckhardt passed over it, and the site of the ancient city had not been ascertained ("Travels in Syria," p. 370.) On its summit, says Burckhardt, was a heap of stones overshadowed by a very large wild pistacia tree. At a short distance below, to the southwest, is the ruined place called Kereyat.
And over Medeba - This was a city east of the Jordan in the southern part of the territory allotted to Reuben. It was taken from the Reubenites by the Moabites. Burckhardt describes the ruins of this town, which still bears the same name. He says of it, it is 'built upon a round hill; but there is no river near it. It is at least half an hour in circumference. I observed many remains of private houses, constructed with blocks of silex; but not a single edifice is standing. There is a large birket, tank, or cistern, which, as there is no spring at Medeba, might be still of use to the Bedouins, were the surrounding ground cleared of the rubbish to allow the water to flow into it; but such an undertaking is far beyond the views of the wandering Arabic On the west side of the town are the foundations of a temple built with large stones, and apparently of great antiquity. A part of its eastern wall remains, constructed in the same style as the castle wall at Ammon. At the entrance to one of the courts stand two columns of the Doric order. In the center of one of the courts is a large well.' ("Travels in Syria," pp. 366, 367.)
On all their heads shall be baldness ... - To cut off the hair of the head and the beard was expressive of great grief. It is well known that the Orientals regard the beard with great sacredness and veneration, and that they usually dress it with great care, Great grief was usually expressed by striking external acts. Hence, they lifted up the voice in wailing; they hired persons to howl over the dead; they rent their garments; and for the same reason, in times of great calamity or grief, they cut off the hair, and even the beard. Herodotus (ii. 36) speaks of it as a custom among all nations, except the Egyptians, to cut off the hair as a token of mourning. So also Homer says, that on the death of Patroclus they cut off the hair as expressive of grief (Iliad, xxiii. 46, 47):
Next these a melancholy band appear,
Amidst lay dead Patroclus on a bier;
O'er all the course their scattered locks they threw.
Pope
See also "Odyss." iv. 197. This was also the custom with the Romans (Ovid. "Amor." 3, 5, 12); the Egyptians (Diod. i. 84); the Scythians (Herod. iv. 71); and the modern Cretans. The principle on which this is done is, that thereby they are deprived of what is esteemed the most beautiful ornament of the body; an idea which lies at the foundation of mourning in all countries and ages. The loss of the beard, also, was the highest calamity, and would be expressive of the deepest grief. 'It is,' says D'Arvieux, who has devoted a chapter to the exposition of the sentiments of the Arabs in regard to the beard, 'a greater mark of infamy in Arabia to cut a man's beard off, than it is with us to whip a fellow at the cart's tail, or to burn him in the hand. Many people in that country would far rather die than incur that punishment. I saw an Arab who had received a musket shot in the jaw, and who was determined rather to perish than to allow the surgeon to cut his beard off to dress his wound. His resolution was at length overcome; but not until the wound was beginning to gangrene. he never allowed himself to be seen while his beard was off; and when at last he got abroad, he went always with his face covered with a black veil, that he might not be seen without a beard; and this he did until his beard had grown again to a considerable length.' ("Pic. Bib.," vol. ii. p. 100.) Burckhardt also remarks, that the Arabs who have, from any cause, had the misfortune to lose their beards invariably conceal themselves from view until their beards are grown again (compare Isa 3:24; Isa 22:12; Jer 41:5; Mic 1:16). The idea is, that the Moabites would be greatly afflicted. Jeremiah has stated the same thing of Moab Jer 48:37 :
For every head shall be bald, and every beard be clipt;
And upon all hands shall be cuttings,
And upon the loins sackcloth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:2: is gone: Isa 16:12; Jos 13:17; Jer 48:18, Jer 48:22, Jer 48:23
Moab: Isa 15:3, Isa 14:31, Isa 16:7; Jer 48:31, Jer 48:39
Nebo: Num 32:3, Num 32:38; Deu 34:1; Jer 48:1
Medeba: Num 21:30; Jos 13:16
all: Isa 3:24, Isa 22:12; Lev 19:27, Lev 19:28, Lev 21:5; Deu 14:1; Job 1:20; Jer 7:29, Jer 47:5; Jer 48:1, Jer 48:37, Jer 48:38; Eze 7:18
Carl Friedrich Keil and Franz Delitzsch
15:2
But just as horror, when once it begins to reflect, is dissolved in tears, the thunder-claps in Is 15:1 are followed by universal weeping and lamentation. "They go up to the temple-house and Dibon, up to the heights to weep: upon Nebo and upon Medebah of Moab there is weeping: on all heads baldness, every beard is mutilated. In the markets of Moab they gird themselves with sackcloth; on the roofs of the land, and in its streets, everything wails, melting into tears. Heshbon cries, and 'Elle; even to Jahaz they hear their howling; even the armed men of Moab break out into mourning thereat; its soul trembles within it." The people (the subject to עלה) ascend the mountain with the temple of Chemosh, the central sanctuary of the land. This temple is called hab-baith, though not that there was a Moabitish town or village with some such name as Bth-Diblathaim (Jer 48:22), as Knobel supposes. Dibon, which lay above the Arnon (Wady Mujib), like all the places mentioned in Is 15:2-4, at present a heap of ruins, a short hour to the north of the central Arnon, in the splendid plain of el-Chura, had consecrated heights in the neighbourhood (cf., Josh 13:17; Num 22:41), and therefore would turn to them. Moab mourns upon Nebo and Medebah; ייליל, for which we find יהיליל in Is 52:5, is written intentionally for a double preformative, instead of ייליל (compare the similar forms in Job 24:21; Ps 138:6, and Ges. 70, Anm.). על is to be taken in a local sense, as Hendewerk, Drechsler, and Knobel have rendered it. For Nebo was probably a place situated upon a height on the mountain of that name, towards the south-east of Heshbon (the ruins of Nabo, Nabau, mentioned in the Onom.); and Medebah (still a heap of ruins bearing the same name) stood upon a round hill about two hours to the south-east of Heshbon. According to Jerome, there was an image of Chemosh in Nebo; and among the ruins of Madeba, Seetzen discovered the foundations of a strange temple. There follows here a description of the expressions of pain. Instead of the usual ראשיו, we read ראשיו here. And instead of gedu‛âh (abscissae), Jeremiah (Jer 48:37) has, according to his usual style, geru'âh (decurtatae), with the simple alteration of a single letter.
(Note: At the same time, the Masora on this passage before us is for geru‛ah with Resh, and we also find this reading in Nissel, Clodius, Jablonsky, and in earlier editions; whilst Sonc. 1486, Ven. 1521, and others, have gedu‛ah, with Daleth.)
All runs down with weeping (culloh, written as in Is 16:7; in Is 9:8, Is 9:16, we have cullo instead). In other cases it is the eyes that are said to run down in tears, streams, or water-brooks; but here, by a still bolder metonymy, the whole man is said to flow down to the ground, as if melting in a stream of tears. Heshbon and Elale are still visible in their ruins, which lie only half an hour apart upon their separate hills and are still called by the names Husban and el-Al. They were both situated upon hills which commanded an extensive prospect. And there the cry of woe created an echo which was audible as far as Jahaz (Jahza), the city where the king of Heshbon offered battle to Israel in the time of Moses (Deut 2:32). The general mourning was so great, that even the armed men, i.e., the heroes (Jer 48:41) of Moab, were seized with despair, and cried out in their anguish (the same figure as in Is 33:7). על־כן(, thereat, namely on account of this universal lamentation. Thus the lamentation was universal, without exception. Naphsho (his soul) refers to Moab as a whole nation. The soul of Moab trembles in all the limbs of the national body; ירעה (forming a play upon the sound with יריעוּ), an Arabic word, and in יריעה a Hebrew word also, signifies tremere, huc illuc agitari - an explanation which we prefer, with Rosenmller and Gesenius, to the idea that ירע is a secondary verb to רעע, fut. ירע. לו is an ethical dative (as in Ps 120:6 and Ps 123:4), throwing the action or the pathos inwardly (see Psychology, p. 152). The heart of the prophet participates in this pain with which Moab is agitated throughout; for, as Rashi observes, it is just in this that the prophets of Israel were distinguished from heathen prophets, such as Balaam for example, viz., that the calamities which they announced to the nations went to their own heart (compare Is 21:3-4, with Is 22:4).
Geneva 1599
15:2 (c) He is gone up to Bajith, and to Dibon, the high places, to weep: Moab shall wail over (d) Nebo, and over Medeba: on all (e) their heads [shall be] baldness, [and] every beard shorn.
(c) The Moabites will flee to their idols for comfort but it will be too late.
(d) Which were cites of Moab.
(e) For as in the west parts the people used to let their hair grow long when they mourned, so in the East part they cut it off.
John Gill
15:2 He is gone up to Bajith,.... That is, Moab; the king or people of Moab, particularly the inhabitants of the above cities. Bajith signifies house; and here a house of idolatry, as Kimchi interprets it; it was an idol's temple, very likely the temple of their god Chemosh, the same which is called Bethbaalmeon, Josh 13:17 "the house of Baal's habitation", and is mentioned with Dibon and Bamoth, as here; hither the Moabites went in their distress, to lament their case, ask advice, make supplication, and offer sacrifice:
and to Dibon, the high places, to weep; Dibon was another city of Moab, Num 21:30 where probably were high places for idolatrous worship, and from whence it might have the name of Dibonhabbamoth, as it may be here called; or since there was such a place in Moab as Bamoth, here rendered "high places", it may be taken for a proper name of a place, Num 21:20 and the rather, since mention is made of Bamothbaal along with Dibon, and as distinct from it, Josh 13:17 and Jarchi interprets the words thus,
"and the men of Dibon went up to Bamoth to weep.''
Kimchi takes all three to be places of idolatrous worship, and which is not unlikely.
Moab shall howl over Nebo, and over Medeba; two cities in the land of Moab, now taken, plundered, and destroyed; the former of these, Nebo, had its name either from the Hebrew word "naba", to prophesy, because of the prophecies or oracles which is thought were delivered here from the Heathen priests, as from their deities; and among the Chaldeans there was a god of this name, Is 46:1 or from the Arabic word "naba" (o), to be eminent, and so had its name from its height; near to it was a mountain of the same name, where Moses had a view of the land of Canaan, and died, Deut 32:49 of this city see Num 32:3. Jerom says (p), that in his time a desert place called Naba was showed, eight miles distant from the city Esbus (Heshbon, Is 15:4) to the south. The latter of these, Medeba, is mentioned in Num 21:30 this city is by Ptolemy (q) called Medava. Josephus (r) speaks of it as a city of Moab, in the times of Alexander and Hyrcanus; so that if it was now destroyed, it was built again: and Jerom (s) says of it, that in his days it was a city of Arabia, retaining its ancient name, near Esebon, or Heshbon.
On all their heads shall be baldness; that is, on the heads of the Moabites, especially the inhabitants of these cities that survived the destruction, who through sorrow and distress, and as a token of mourning, tore off the hair of their heads, which caused baldness, or else shaved it:
and every beard cut off; with a razor, which makes it probable that the hair of the head was tore off; both these used to be done as signs of mourning and lamentation, even shaving of the head and beard, Job 1:20.
(o) "editus, elatus fuit", Golius, col. 2287. Castel. col. 2182. (p) De locis Hebraicis, fol. 93. H. (q) Geograph. l. 5. c. 17. P. 137. (r) Antiqu. l. 13. c. 15. sect. 4. & l. 14. c. 1. sect. 4. (s) De locis Hebraicis, fol. 93. D.
John Wesley
15:2 Bajith - Which signifies an house. It is supposed to be some eminent house or temple of their idols. Dibon - Another city of Moab. To weep - To offer their supplications with tears to their idols for help. Medeba - Two considerable cities, anciently belonging to the Moabites. Beard - The hair of their heads and beards was shaved, as was usual in great mournings.
15:315:3: ՚Ի հրապարակս նորա քո՛ւրձ զգեցարուք, եւ ՚ի վերայ տանեաց նորա կոծեցարո՛ւք, եւ ՚ի փողոցս նորա ողբացէ՛ք լալով[9754]։ [9754] Ոմանք յաւելուն. Եւ ՚ի փողոցս նորա ամենեքեան ողբա՛՛։
3 Նրա հրապարակներում քո՛ւրձ հագէք, նրա տանիքների վրայ լաց ու կո՛ծ արէք եւ նրա փողոցներում ամէնքդ ողբացէ՛ք ու լացէ՛ք:
3 Անոր փողոցներուն մէջ քուրձ պիտի հագնին, Անոր տանիքներուն ու հրապարակներուն մէջ Ամէնքը պիտի ողբան ու լան*,
Ի հրապարակս նորա քուրձ զգեցարուք, եւ ի վերայ տանեաց նորա կոծեցարուք, եւ ի փողոցս նորա ամենեքեան ողբացէք լալով:

15:3: ՚Ի հրապարակս նորա քո՛ւրձ զգեցարուք, եւ ՚ի վերայ տանեաց նորա կոծեցարո՛ւք, եւ ՚ի փողոցս նորա ողբացէ՛ք լալով[9754]։
[9754] Ոմանք յաւելուն. Եւ ՚ի փողոցս նորա ամենեքեան ողբա՛՛։
3 Նրա հրապարակներում քո՛ւրձ հագէք, նրա տանիքների վրայ լաց ու կո՛ծ արէք եւ նրա փողոցներում ամէնքդ ողբացէ՛ք ու լացէ՛ք:
3 Անոր փողոցներուն մէջ քուրձ պիտի հագնին, Անոր տանիքներուն ու հրապարակներուն մէջ Ամէնքը պիտի ողբան ու լան*,
zohrab-1805▾ eastern-1994▾ western am▾
15:315:3 На улицах его препоясываются вретищем; на кровлях его и площадях его всё рыдает, утопает в слезах.
15:3 ἐν εν in ταῖς ο the πλατείαις πλατυς broad; street αὐτῆς αυτος he; him περιζώσασθε περιζωννυμι wrap; gird up σάκκους σακκος sackcloth; sack καὶ και and; even κόπτεσθε κοπτω cut; mourn ἐπὶ επι in; on τῶν ο the δωμάτων δωμα housetop αὐτῆς αυτος he; him καὶ και and; even ἐν εν in ταῖς ο the ῥύμαις ρυμη lane αὐτῆς αυτος he; him πάντες πας all; every ὀλολύζετε ολολυζω howl μετὰ μετα with; amid κλαυθμοῦ κλαυθμος weeping
15:3 בְּ bᵊ בְּ in חוּצֹתָ֖יו ḥûṣōṯˌāʸw חוּץ outside חָ֣גְרוּ ḥˈāḡᵊrû חגר gird שָׂ֑ק śˈāq שַׂק sack עַ֣ל ʕˈal עַל upon גַּגֹּותֶ֧יהָ gaggôṯˈeʸhā גָּג roof וּ û וְ and בִ vi בְּ in רְחֹבֹתֶ֛יהָ rᵊḥōvōṯˈeʸhā רְחֹב open place כֻּלֹּ֥ה kullˌō כֹּל whole יְיֵלִ֖יל yᵊyēlˌîl ילל howl יֹרֵ֥ד yōrˌēḏ ירד descend בַּ ba בְּ in † הַ the בֶּֽכִי׃ bbˈeḵî בְּכִי weeping
15:3. in triviis eius accincti sunt sacco super tecta eius et in plateis eius omnis ululat descendit in fletumIn their streets they are girded with sackcloth: on the tops of their houses, and in their streets all shall howl and come down weeping.
3. In their streets they gird themselves with sackcloth: on their housetops, and in their broad places, every one howleth, weeping abundantly.
15:3. At their crossroads, they have been wrapped with sackcloth. On their rooftops and in their streets, everyone descends, wailing and weeping.
15:3. In their streets they shall gird themselves with sackcloth: on the tops of their houses, and in their streets, every one shall howl, weeping abundantly.
In their streets they shall gird themselves with sackcloth: on the tops of their houses, and in their streets, every one shall howl, weeping abundantly:

15:3 На улицах его препоясываются вретищем; на кровлях его и площадях его всё рыдает, утопает в слезах.
15:3
ἐν εν in
ταῖς ο the
πλατείαις πλατυς broad; street
αὐτῆς αυτος he; him
περιζώσασθε περιζωννυμι wrap; gird up
σάκκους σακκος sackcloth; sack
καὶ και and; even
κόπτεσθε κοπτω cut; mourn
ἐπὶ επι in; on
τῶν ο the
δωμάτων δωμα housetop
αὐτῆς αυτος he; him
καὶ και and; even
ἐν εν in
ταῖς ο the
ῥύμαις ρυμη lane
αὐτῆς αυτος he; him
πάντες πας all; every
ὀλολύζετε ολολυζω howl
μετὰ μετα with; amid
κλαυθμοῦ κλαυθμος weeping
15:3
בְּ bᵊ בְּ in
חוּצֹתָ֖יו ḥûṣōṯˌāʸw חוּץ outside
חָ֣גְרוּ ḥˈāḡᵊrû חגר gird
שָׂ֑ק śˈāq שַׂק sack
עַ֣ל ʕˈal עַל upon
גַּגֹּותֶ֧יהָ gaggôṯˈeʸhā גָּג roof
וּ û וְ and
בִ vi בְּ in
רְחֹבֹתֶ֛יהָ rᵊḥōvōṯˈeʸhā רְחֹב open place
כֻּלֹּ֥ה kullˌō כֹּל whole
יְיֵלִ֖יל yᵊyēlˌîl ילל howl
יֹרֵ֥ד yōrˌēḏ ירד descend
בַּ ba בְּ in
הַ the
בֶּֽכִי׃ bbˈeḵî בְּכִי weeping
15:3. in triviis eius accincti sunt sacco super tecta eius et in plateis eius omnis ululat descendit in fletum
In their streets they are girded with sackcloth: on the tops of their houses, and in their streets all shall howl and come down weeping.
15:3. At their crossroads, they have been wrapped with sackcloth. On their rooftops and in their streets, everyone descends, wailing and weeping.
15:3. In their streets they shall gird themselves with sackcloth: on the tops of their houses, and in their streets, every one shall howl, weeping abundantly.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Вретище. См. 3:23.

На кровлях. В Палестине кровли служили местом отдыха, по вечерам; кровли были плоские. Некоторые дома в Вифлееме, напр., и теперь еще соединены один с другим такими плоскими крышами, которые и образуют таким образом непрерывное воздушное сообщение (Гейки. Святая Земля т. 1, с. 431). Поэтому Самуил мог беседовать с Саулом на кровле (1: Цар 9:25, 26). На крышу ведут иногда особые лестницы прямо со двора дома.
Adam Clarke: Commentary on the Bible - 1831
15:3: With sackcloth - שק sak. The word is in the plural שקים sakkim, sacks, in one of De Rossi's MSS.
Albert Barnes: Notes on the Bible - 1834
15:3: In their streets - Publicly. Everywhere there shall be lamentation and grief. Some shall go into the streets, and some on the tops of the houses.
They shall gird themselves with sackcloth - The common token of mourning; and also worn usually in times of humiliation and fasting. It was one of the outward acts by which they expressed deep sorrow (Gen 37:34; Sa2 3:31; Kg1 21:27; Kg2 19:1; Job 16:15; the note at Isa 3:24).
On the tops of the houses - The roofs of the houses in the East were, and still are, made flat, and were places of resort for prayer, for promenade, etc. The prophet here says, that all the usual places of resort would be filled with weeping and mourning. In the streets, and on the roofs of the houses, they would utter the voice of lamentation.
Shall howl - It is known that, in times of calamity in the East, it is common to raise an unnatural and forced howl, or long-continued shriek. Persons are often hired for this purpose Jer 9:17.
Weeping abundantly - Hebrew, 'Descending into weeping;' "that is," going, as we would say, "deep into it," or weeping much; immersed as it were in tears (compare Jer 13:17; Jer 14:17).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:3: their streets: Sa2 3:31; Kg2 6:30; Jon 3:6-8; Mat 11:21
on the: Isa 15:2, Isa 22:1; Deu 22:8; Jer 19:13, Jer 48:38, Jer 48:39
weeping abundantly: Heb. descending into weeping; or, coming down with weeping, Isa 15:5
John Gill
15:3 In their streets they shall girt themselves with sackcloth,.... Instead of their fine clothes, with which they had used to deck themselves, being a very proud people; see Is 16:6 this was usual in times of distress on any account, as well as a token of mourning for the dead; see Joel 1:8. The word for "streets" might be rendered "villages", as distinct from cities, that were "without" the walls of the cities, though adjacent to them; and the rather, seeing mention is made of streets afterwards:
on the tops of their houses; which were made flat, as the houses of the Jews were, on which were battlements, Deut 22:8 hither they went for safety from their enemies, or to see if they could spy the enemy, or any that could assist them, and deliver them; or rather, hither they went for devotion, to pray to their gods for help; for here it was usual to have altars erected, to burn incense on to their deities; see 4Kings 23:12 and in such places the people of God were wont to pray, Acts 10:9,
and in their streets; publicly, as well as privately, where they ran up and down to get from the enemy, and save themselves:
everyone shall howl, weeping abundantly: or, "descending with weeping": the tears running down his cheeks in great abundance, so that his whole body was as it were watered with them; or the meaning may be, that everyone that went up to the temples of the idols, and to the high places, Is 15:2 or to the roofs of the houses, as here, to pray the assistance of their gods, should come down weeping and howling, having no success.
John Wesley
15:3 On the tops - Which were made flat, to which men used to go up, to cry to God in heaven, or to men for help.
Robert Jamieson, A. R. Fausset and David Brown
15:3 tops of . . . houses--flat; places of resort for prayer, &c., in the East (Acts 10:9).
weeping abundantly--"melting away in tears." HORSLEY prefers "descending to weep." Thus there is a "parallelism by alternate construction" [LOWTH], or chiasmus; "howl" refers to "tops of houses." "Descending to weep" to "streets" or squares, whither they descend from the housetops.
15:415:4: Զի գուժեաց Եսեբոն, եւ Ելէիլա. մինչեւ Յասա լսելի՛ եղեն ձայնք նոցա. վասն այսորիկ երկար Մովաբացւոյն գոչէ, եւ անձն իւր ծանիցէ[9755]. [9755] Ոմանք. Մինչեւ Յասսա... վասն այնորիկ երկար։ Ոսկան. Եւ անձն իւր ծանիցի։
4 Եսեբոնն ու Ելէիլան գոյժ բարձրացրին, նրանց ձայները մինչեւ Յասսա հասան, ահա թէ ինչու մովաբացու ձայնը հնչում է երկար, եւ նա ճանաչում է իրեն:
4 Եսեբոնն ու Եղէաղէն պիտի աղաղակեն։Անոնց ձայնը մինչեւ Յասսա պիտի լսուի։Անոր համար Մովաբին սպառազէնները պիտի կոծեն, Իրենց հոգին պիտի խռովուի։
Զի գուժեաց Եսեբոն, եւ Եղէաղէ. մինչեւ Յասսա լսելի եղեն ձայնք նոցա. վասն այսորիկ [240]երկար Մովաբացւոյն գոչէ, եւ անձն իւր ծանիցէ:

15:4: Զի գուժեաց Եսեբոն, եւ Ելէիլա. մինչեւ Յասա լսելի՛ եղեն ձայնք նոցա. վասն այսորիկ երկար Մովաբացւոյն գոչէ, եւ անձն իւր ծանիցէ[9755].
[9755] Ոմանք. Մինչեւ Յասսա... վասն այնորիկ երկար։ Ոսկան. Եւ անձն իւր ծանիցի։
4 Եսեբոնն ու Ելէիլան գոյժ բարձրացրին, նրանց ձայները մինչեւ Յասսա հասան, ահա թէ ինչու մովաբացու ձայնը հնչում է երկար, եւ նա ճանաչում է իրեն:
4 Եսեբոնն ու Եղէաղէն պիտի աղաղակեն։Անոնց ձայնը մինչեւ Յասսա պիտի լսուի։Անոր համար Մովաբին սպառազէնները պիտի կոծեն, Իրենց հոգին պիտի խռովուի։
zohrab-1805▾ eastern-1994▾ western am▾
15:415:4 И вопит Есевон и Елеала; голос их слышится до самой Иаацы; за ними и воины Моава рыдают; душа его возмущена в нем.
15:4 ὅτι οτι since; that κέκραγεν κραζω cry Εσεβων εσεβων and; even Ελεαλη ελεαλη till; until Ιασσα ιασσα hear ἡ ο the φωνὴ φωνη voice; sound αὐτῶν αυτος he; him διὰ δια through; because of τοῦτο ουτος this; he ἡ ο the ὀσφὺς οσφυς loins; waist τῆς ο the Μωαβίτιδος μωαβιτις scream; shout ἡ ο the ψυχὴ ψυχη soul αὐτῆς αυτος he; him γνώσεται γινωσκω know
15:4 וַ wa וְ and תִּזְעַ֤ק ttizʕˈaq זעק cry חֶשְׁבֹּון֙ ḥešbôn חֶשְׁבֹּון Heshbon וְ wᵊ וְ and אֶלְעָלֵ֔ה ʔelʕālˈē אֶלְעָלֵה Elealeh עַד־ ʕaḏ- עַד unto יַ֖הַץ yˌahaṣ יַהַץ Jahaz נִשְׁמַ֣ע nišmˈaʕ שׁמע hear קֹולָ֑ם qôlˈām קֹול sound עַל־ ʕal- עַל upon כֵּ֗ן kˈēn כֵּן thus חֲלֻצֵ֤י ḥᵃluṣˈê חלץ draw off מֹואָב֙ môʔˌāv מֹואָב Moab יָרִ֔יעוּ yārˈîʕû רוע shout נַפְשֹׁ֖ו nafšˌô נֶפֶשׁ soul יָ֥רְעָה yˌārᵊʕā ירע quiver לֹּֽו׃ llˈô לְ to
15:4. clamavit Esebon et Eleale usque Iasa audita est vox eorum super hoc expediti Moab ululabunt anima eius ululabit sibiHesebon shall cry, and Eleale, their voice is heard even to Jasa. For this shall the well appointed men of Moab howl, his soul shall howl to itself.
4. And Heshbon crieth out, and Elealeh; their voice is heard even unto Jahaz: therefore the armed men of Moab cry aloud; his soul trembleth within him.
15:4. Heshbon will cry out with Elealeh. Their voice has been heard as far as Jahaz. Over this, the well-equipped men of Moab wail; each soul will wail to itself.
15:4. And Heshbon shall cry, and Elealeh: their voice shall be heard [even] unto Jahaz: therefore the armed soldiers of Moab shall cry out; his life shall be grievous unto him.
And Heshbon shall cry, and Elealeh: their voice shall be heard [even] unto Jahaz: therefore the armed soldiers of Moab shall cry out; his life shall be grievous unto him:

15:4 И вопит Есевон и Елеала; голос их слышится до самой Иаацы; за ними и воины Моава рыдают; душа его возмущена в нем.
15:4
ὅτι οτι since; that
κέκραγεν κραζω cry
Εσεβων εσεβων and; even
Ελεαλη ελεαλη till; until
Ιασσα ιασσα hear
ο the
φωνὴ φωνη voice; sound
αὐτῶν αυτος he; him
διὰ δια through; because of
τοῦτο ουτος this; he
ο the
ὀσφὺς οσφυς loins; waist
τῆς ο the
Μωαβίτιδος μωαβιτις scream; shout
ο the
ψυχὴ ψυχη soul
αὐτῆς αυτος he; him
γνώσεται γινωσκω know
15:4
וַ wa וְ and
תִּזְעַ֤ק ttizʕˈaq זעק cry
חֶשְׁבֹּון֙ ḥešbôn חֶשְׁבֹּון Heshbon
וְ wᵊ וְ and
אֶלְעָלֵ֔ה ʔelʕālˈē אֶלְעָלֵה Elealeh
עַד־ ʕaḏ- עַד unto
יַ֖הַץ yˌahaṣ יַהַץ Jahaz
נִשְׁמַ֣ע nišmˈaʕ שׁמע hear
קֹולָ֑ם qôlˈām קֹול sound
עַל־ ʕal- עַל upon
כֵּ֗ן kˈēn כֵּן thus
חֲלֻצֵ֤י ḥᵃluṣˈê חלץ draw off
מֹואָב֙ môʔˌāv מֹואָב Moab
יָרִ֔יעוּ yārˈîʕû רוע shout
נַפְשֹׁ֖ו nafšˌô נֶפֶשׁ soul
יָ֥רְעָה yˌārᵊʕā ירע quiver
לֹּֽו׃ llˈô לְ to
15:4. clamavit Esebon et Eleale usque Iasa audita est vox eorum super hoc expediti Moab ululabunt anima eius ululabit sibi
Hesebon shall cry, and Eleale, their voice is heard even to Jasa. For this shall the well appointed men of Moab howl, his soul shall howl to itself.
15:4. Heshbon will cry out with Elealeh. Their voice has been heard as far as Jahaz. Over this, the well-equipped men of Moab wail; each soul will wail to itself.
15:4. And Heshbon shall cry, and Elealeh: their voice shall be heard [even] unto Jahaz: therefore the armed soldiers of Moab shall cry out; his life shall be grievous unto him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Есевон - город, находившийся к северу от Медевы (Чис 21:25).

Елеала - на 1/2: ч. пути к северо-востоку от Есевона.

Иааца - это, вероятно, самый крайний пункт моавитской страны на восточной ее границе (Втор 2:32).
Adam Clarke: Commentary on the Bible - 1831
15:4: The armed soldiers "The very loins" - So the Septuagint, ἡ οσφυς, and the Syriac. They cry out violently, with their utmost force.
Albert Barnes: Notes on the Bible - 1834
15:4: And Heshbon shall cry - This was a celebrated city of the Amorites, twenty miles east of the Jordan Jos 13:17. It was formerly conquered from the Moabiltes by Sihon, and became his capital, and was taken by the Israelites a little before the death of Moses Num 21:25. After the carrying away of the ten tribes it was recovered by the Moabites. Jeremiah Jer 48:2 calls it 'the pride of Moab.' The town still subsists under the same name, and is described by Burckhardt. He says, it is situated on a hill, southwest from El Aal (Elealeh). 'Here are the ruins of an ancient town, together with the remains of some edifices built with small stones; a few broken shafts of columns are still standing, a number of deep wells cut in the rock, and a large reservoir of water for the summer supply the inhabitants.' ("Travels in Syria," p. 365.)
And Elealeh - This was a town of Reuben about a mile from Heshbon Num 32:37. Burckhardt visited this place. Its present name is El Aal. 'It stands on the summit of a hill, and takes its name from its situation - Aal, meaning "the high." It commands the whole plain, and the view from the top of the hill is very extensive, comprehending the whole of the southern Belka. El Aal was surrounded by a well built wall, of which some parts yet remain. Among the ruins are a number of large cisterns, fragments of walls, and the foundations of houses, but nothing worthy of notice. The plain around it is alternately chalk and flint.' ("Travels in Syria," p. 365.)
Even unto Jahaz - This was a city east of Jordan, near to which Moses defeated Sihon. It was given to Reuben Deu 2:32, and was situated a short distance north of Ar, the capital of Moab.
The armed soldiers of Moab - The consternation shall reach the very army. They shall lose their courage, and instead of defending the nation, they shall join in the general weeping and lamentation.
His life shall be grievous - As we say of a person who is overwhelmed with calamities, that his life is wearisome, so, says the prophet, shall it be with the whole nation of Moab.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:4: Heshbon: Isa 16:8, Isa 16:9; Num 32:3, Num 32:4; Jer 48:34
Jahaz: Num 21:23; Deu 2:32; Jos 13:18; Jdg 11:20
his: Gen 27:46; Num 11:15; Kg1 19:4; Job 3:20-22, Job 7:15, Job 7:16; Jer 8:3, Jer 20:18; Jon 4:3, Jon 4:8; Rev 9:6
John Gill
15:4 And Heshbon shall cry, and Elealeh,.... Two other cities in the land of Moab. The first of these was the city of Sihon king of the Amorites, who took it from the Moabites, Num 21:25 it came into the hands of the Reubenites, Num 32:3 and afterwards was again possessed by the Moabites, Jer 48:2. Josephus (t) calls it Essebon, and mentions it among the cities of Moab; it goes by the name of Esbuta in Ptolemy (u); and is called Esbus by Jerom (w), who says it was a famous city of Arabia in his time, in the mountains over against Jericho, twenty miles distant from Jordan; hence we read of the Arabian Esbonites in Pliny (x). Elealeh was another city of Moab, very near to Heshbon and frequently mentioned with it, Is 16:9. Jerom says (y) that in his time it was a large village, a mile from Esbus, or Heshbon. By these two places are meant the inhabitants of them, as the Targum paraphrases it, who cried for and lamented the desolation that was coming, or was come upon them:
their voice shall be heard even unto Jahaz; sometimes called Jahazah, Josh 13:18 it was a frontier town, at the utmost borders of the land, Num 21:23 hence the cry of the inhabitants of the above cities is said to reach to it, which expresses the utter destruction that should be made; see Jer 48:34 this is thought to be the same place Ptolemy (z) calls Ziza. Jerom (a) calls it Jazza, as it is in the Septuagint here, and says that in his time it was shown between Medaba and Deblathai.
Therefore the armed soldiers of Moab shall cry out; not as when they go to battle, with courage and cheerfulness, as some have thought; but through fear, and as in great terror and distress; and so it signifies, that not only the weak and unarmed inhabitants, men and women, should be in the utmost confusion and consternation, but the soldiers that should fight for them, and defend them; who were accoutred, or "harnessed", as the word signifies, and were "girt" and prepared for war, as the Targum renders it; even these would be dispirited, and have no heart to fight, but lament their sad case:
his life shall be grievous to everyone; the life of every Moabite would be a burden to him; he would choose death rather than life; so great the calamity: or the life of every soldier; or "his soul shall cry out", grieve or mourn for "himself" (b); for his own unhappy case; he shall only be concerned for himself, how to save himself, or make his escape; having none for others, for whose defence he was set, and for whom he was to fight; but would have no concern for his king or country, only for himself.
(t) Antiqu. l. 13. c. 15. sect. 4. (u) Geograph. l. 5. c. 17. P. 137. (w) De locis Hebraicis, fol. 90. M. (x) Nat. Hist. l. 5. c. 11. (y) De locis Hebraicis, fol. 90. M. (z) Geograph. l. 5. c. 17. p. 137. (a) De locis Hebraicis, fol. 92. F. (b) "anima ejus vociferabit sibi", Pagninus & Montanus.
John Wesley
15:4 Heshbon - Two other Moabitish cities. Jahaz - Another city in the utmost borders of Moab. Soldiers - Who use to be the most courageous.
Robert Jamieson, A. R. Fausset and David Brown
15:4 Heshbon--an Amorite city, twenty miles east of Jordan; taken by Moab after the carrying away of Israel (compare Jer. 48:1-47).
Elealeh--near Heshbon, in Reuben.
Jahaz--east of Jordan, in Reuben. Near it Moses defeated Sihon.
therefore--because of the sudden overthrow of their cities. Even the armed men, instead of fighting in defense of their land, shall join in the general cry.
life, &c.--rather, "his soul is grieved" (1Kings 1:8) [MAURER].
15:515:5: սիրտ Մովաբացւոյն գոչէ յանձն իւր մինչեւ ՚ի Սեգովր. քանզի երինջ երեմեա՛ն է։ Եւ ընդ ելսն Ղ՚ովիթայ լալո՛վ ելցեն առ քեզ. ՚ի ճանապարհին Արոնիիմ, գոչէ բեկումն եւ շարժումն.
5 Մովաբացու սիրտն իր մէջ գոչում է մինչեւ Սեգոր, որովհետեւ նա երեք տարեկան երինջ է: Լուիթի զառիվերով նրանք լաց լինելով պիտի բարձրանան քեզ մօտ, Արոնիիմի ճանապարհին կոտորածի վայնասուն եւ իրարանցում պիտի ընկնի:
5 Իմ սիրտս Մովաբին համար պիտի աղաղակէ։Անոր փախստականները երեք տարեկան երինջի պէս մինչեւ Սեգովր պիտի փախչին. Քանզի Ղուիթին զառիվերէն լալով պիտի ելլեն, Վասն զի Որոնայիմի ճամբան կոտորածի աղաղակ պիտի հանեն։
սիրտ Մովաբացւոյն գոչէ յանձն իւր մինչեւ ի Սեգովր, քանզի երինջ երեմեան է``. եւ ընդ ելսն Ղուիթա լալով [241]ելցեն առ քեզ ի ճանապարհին Արոնիիմ, գոչէ բեկումն եւ շարժումն:

15:5: սիրտ Մովաբացւոյն գոչէ յանձն իւր մինչեւ ՚ի Սեգովր. քանզի երինջ երեմեա՛ն է։ Եւ ընդ ելսն Ղ՚ովիթայ լալո՛վ ելցեն առ քեզ. ՚ի ճանապարհին Արոնիիմ, գոչէ բեկումն եւ շարժումն.
5 Մովաբացու սիրտն իր մէջ գոչում է մինչեւ Սեգոր, որովհետեւ նա երեք տարեկան երինջ է: Լուիթի զառիվերով նրանք լաց լինելով պիտի բարձրանան քեզ մօտ, Արոնիիմի ճանապարհին կոտորածի վայնասուն եւ իրարանցում պիտի ընկնի:
5 Իմ սիրտս Մովաբին համար պիտի աղաղակէ։Անոր փախստականները երեք տարեկան երինջի պէս մինչեւ Սեգովր պիտի փախչին. Քանզի Ղուիթին զառիվերէն լալով պիտի ելլեն, Վասն զի Որոնայիմի ճամբան կոտորածի աղաղակ պիտի հանեն։
zohrab-1805▾ eastern-1994▾ western am▾
15:515:5 Рыдает сердце мое о Моаве; бегут из него к Сигору, до третьей Эглы; восходят на Лухит с плачем; по дороге Хоронаимской поднимают страшный крик;
15:5 ἡ ο the καρδία καρδια heart τῆς ο the Μωαβίτιδος μωαβιτις scream; shout ἐν εν in αὐτῇ αυτος he; him ἕως εως till; until Σηγωρ σηγωρ heifer γάρ γαρ for ἐστιν ειμι be τριετής τριετης in; on δὲ δε though; while τῆς ο the ἀναβάσεως αναβασις the Λουιθ λουιθ to; toward σὲ σε.1 you κλαίοντες κλαιω weep; cry ἀναβήσονται αναβαινω step up; ascend τῇ ο the ὁδῷ οδος way; journey Αρωνιιμ αρωνιιμ scream; shout σύντριμμα συντριμμα fracture καὶ και and; even σεισμός σεισμος earthquake
15:5 לִבִּי֙ libbˌî לֵב heart לְ lᵊ לְ to מֹואָ֣ב môʔˈāv מֹואָב Moab יִזְעָ֔ק yizʕˈāq זעק cry בְּרִיחֶ֕הָ bᵊrîḥˈehā בְּרִיחַ bar עַד־ ʕaḏ- עַד unto צֹ֖עַר ṣˌōʕar צֹעַר Zoar עֶגְלַ֣ת שְׁלִשִׁיָּ֑ה ʕeḡlˈaṯ šᵊlišiyyˈā עֶגְלַת שְׁלִשִׁיָּה Eglath Shelishiyah כִּ֣י׀ kˈî כִּי that מַעֲלֵ֣ה maʕᵃlˈē מַעֲלֶה ascent הַ ha הַ the לּוּחִ֗ית llûḥˈîṯ לוּחִית Luhith בִּ bi בְּ in בְכִי֙ vᵊḵˌî בְּכִי weeping יַֽעֲלֶה־ yˈaʕᵃleh- עלה ascend בֹּ֔ו bˈô בְּ in כִּ֚י ˈkî כִּי that דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way חֹורֹנַ֔יִם ḥôrōnˈayim חֹרֹונָיִם Horonaim זַעֲקַת־ zaʕᵃqaṯ- זְעָקָה cry שֶׁ֖בֶר šˌever שֶׁבֶר breaking יְעֹעֵֽרוּ׃ yᵊʕōʕˈērû עור be awake
15:5. cor meum ad Moab clamabit vectes eius usque ad Segor vitulam conternantem per ascensum enim Luith flens ascendet et in via Oronaim clamorem contritionis levabuntMy heart shall cry to Moab, the bars thereof shall flee unto Segor a heifer of three years old: for by the ascent of Luith they shall go up weeping: and in the way of Oronaim they shall lift up a cry of destruction.
5. My heart crieth out for Moab; her nobles unto Zoar, to Eglath-shelishiyah: for by the ascent of Luhith with weeping they go up; for in the way of Horonaim they raise up a cry of destruction.
15:5. My heart will cry out to Moab; its bars will cry out even to Zoar, like a three-year-old calf. For they will ascend weeping, by way of the ascent of Luhith. And along the way of Horonaim, they will lift up a cry of contrition.
15:5. My heart shall cry out for Moab; his fugitives [shall flee] unto Zoar, an heifer of three years old: for by the mounting up of Luhith with weeping shall they go it up; for in the way of Horonaim they shall raise up a cry of destruction.
My heart shall cry out for Moab; his fugitives [shall flee] unto Zoar, an heifer of three years old: for by the mounting up of Luhith with weeping shall they go it up; for in the way of Horonaim they shall raise up a cry of destruction:

15:5 Рыдает сердце мое о Моаве; бегут из него к Сигору, до третьей Эглы; восходят на Лухит с плачем; по дороге Хоронаимской поднимают страшный крик;
15:5
ο the
καρδία καρδια heart
τῆς ο the
Μωαβίτιδος μωαβιτις scream; shout
ἐν εν in
αὐτῇ αυτος he; him
ἕως εως till; until
Σηγωρ σηγωρ heifer
γάρ γαρ for
ἐστιν ειμι be
τριετής τριετης in; on
δὲ δε though; while
τῆς ο the
ἀναβάσεως αναβασις the
Λουιθ λουιθ to; toward
σὲ σε.1 you
κλαίοντες κλαιω weep; cry
ἀναβήσονται αναβαινω step up; ascend
τῇ ο the
ὁδῷ οδος way; journey
Αρωνιιμ αρωνιιμ scream; shout
σύντριμμα συντριμμα fracture
καὶ και and; even
σεισμός σεισμος earthquake
15:5
לִבִּי֙ libbˌî לֵב heart
לְ lᵊ לְ to
מֹואָ֣ב môʔˈāv מֹואָב Moab
יִזְעָ֔ק yizʕˈāq זעק cry
בְּרִיחֶ֕הָ bᵊrîḥˈehā בְּרִיחַ bar
עַד־ ʕaḏ- עַד unto
צֹ֖עַר ṣˌōʕar צֹעַר Zoar
עֶגְלַ֣ת שְׁלִשִׁיָּ֑ה ʕeḡlˈaṯ šᵊlišiyyˈā עֶגְלַת שְׁלִשִׁיָּה Eglath Shelishiyah
כִּ֣י׀ kˈî כִּי that
מַעֲלֵ֣ה maʕᵃlˈē מַעֲלֶה ascent
הַ ha הַ the
לּוּחִ֗ית llûḥˈîṯ לוּחִית Luhith
בִּ bi בְּ in
בְכִי֙ vᵊḵˌî בְּכִי weeping
יַֽעֲלֶה־ yˈaʕᵃleh- עלה ascend
בֹּ֔ו bˈô בְּ in
כִּ֚י ˈkî כִּי that
דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way
חֹורֹנַ֔יִם ḥôrōnˈayim חֹרֹונָיִם Horonaim
זַעֲקַת־ zaʕᵃqaṯ- זְעָקָה cry
שֶׁ֖בֶר šˌever שֶׁבֶר breaking
יְעֹעֵֽרוּ׃ yᵊʕōʕˈērû עור be awake
15:5. cor meum ad Moab clamabit vectes eius usque ad Segor vitulam conternantem per ascensum enim Luith flens ascendet et in via Oronaim clamorem contritionis levabunt
My heart shall cry to Moab, the bars thereof shall flee unto Segor a heifer of three years old: for by the ascent of Luith they shall go up weeping: and in the way of Oronaim they shall lift up a cry of destruction.
15:5. My heart will cry out to Moab; its bars will cry out even to Zoar, like a three-year-old calf. For they will ascend weeping, by way of the ascent of Luhith. And along the way of Horonaim, they will lift up a cry of contrition.
15:5. My heart shall cry out for Moab; his fugitives [shall flee] unto Zoar, an heifer of three years old: for by the mounting up of Luhith with weeping shall they go it up; for in the way of Horonaim they shall raise up a cry of destruction.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6: От севера взор пророка обращается на юг моавитской страны. Пророк не может равнодушно смотреть на бедствия Моава и своим жалобным стоном предупреждает южные моавитские города о надвигающихся на них бедствиях. Пророк уже видит, как моавитяне бегут к Сигору (по-евр. Zoar). Этот город находился на юго-восточном берегу Мертвого моря. Здесь он назван третьей Эглой или, точнее, трехлетней телицей (Eglat - телица) как укрепление очень сильное, еще ни разу не взятое врагами, подобно тому как телица до трех лет не ходила под ярмом и, след,, имела непочатый запас силы (Plin. VIII, 4. 5).

Восходят на Лухит с евр. правильнее перевести: "на восход Лухитский". Это - дорога, по которой с плачем идут моавитсхие беглецы.

По дороге Хоронаимской - по пути к Мертвому морю.

Воды Нимрима. Этим выражением пророк обозначает лежавший к северу город Бет-Нимра в колене Гадовом (Нав 13:27). Около этого города находились прекрасные пастбища, об опустошении которых пророк и говорит здесь. Воды Нимримских источников уже исчезли, и потому беглецы моавитские устремляются на юг.
Adam Clarke: Commentary on the Bible - 1831
15:5: My heart shall cry out for Moab "The heart of Moab crieth within her" - For לבי libbi, my heart, the Septuagint reads לבו libbo, his heart, or לב leb; the Chaldee, לבו libbo. For בריחיה bericheyha, the Syriac reads ברוחה berocheh; and so likewise the Septuagint, rendering it εν αυτῃ, Edit. Vat: or εν ἑαυτῃ, Edit. Alex. and MSS. I., D. II.
A heifer of three years old "A young heifer" - Hebrew, a heifer three years old, in full strength; as Horace uses equa trima, for a young mare just coming to her prime. Bochart observes, from Aristotle, Hist. Animal. lib. 4 that in this kind of animals alone the voice of the female is deeper than that of the male; therefore the lowing of the heifer, rather than of the bullock, is chosen by the prophet, as the more proper image to express the mourning of Moab. But I must add that the expression here is very short and obscure; and the opinions of interpreters are various in regard to the meaning. Compare Jer 48:34.
Shall they go it up "They shall ascend" - For יעלה yaaleh, the Septuagint and a MS. read in the plural, יעלו yaalu. And from this passage the parallel place in Jer 48:5 must be corrected; where, for יעלה בכי yaaleh bechi, which gives no good sense, read יעלה בו yaaleh bo.
Albert Barnes: Notes on the Bible - 1834
15:5: My heart shall cry out for Moab - This is expressive of deep compassion; and is proof that, in the view of the prophet, the calamities which were coming upon it were exceedingly heavy. The same sentiment is expressed more fully in Isa 16:11; see also Jer 48:36 : 'My heart shall sound for Moab like pipes.' The phrase denotes great inward pain and anguish in view of the calamities of others; and is an expression of the fact that we feel ourselves oppressed and borne down by sympathy on account of their sufferings (see the note at Isa 21:3). It is worthy of remark, that the Septuagint reads this as if it were '"his" heart' - referring to the Moabites, 'the heart of Moab shall cry out.' So the Chaldee; and so Lowth, Michaelis, and others read it. But there is no authority for this change in the Hebrew text; nor is it needful. In the parallel place in Jer 48:36, there is no doubt that the heart of the prophet is intended; and here, the phrase is designed to denote the deep compassion which a holy man of God would have, even when predicting the ills that should come upon others. How much compassion, how much deep and tender feeling should ministers of the gospel have when they are describing the final ruin - the unutterable woes of impenitent sinners under the awful wrath of God in the world of woe!
His fugitives - Margin, 'Or to the borders thereof, even as an heifer' (בריחיה berı̂ ychehā). Jerome and the Vulgate render this 'her "bars,"' and it has been explained as meaning that the voice of the prophet, lamenting the calamity of Moab, could be heard as far as the "bars," or gates, of Zoar; or that the word "bars" means "princes, that is," protectors, a figure similar to "shields of the land" Ps. 47:10; Hos 4:18. The Septuagint renders it, Ἐν αὐτὴ en autē - 'The voice of Moab in her is heard to Zoar.' But the more correct rendering is, undoubtedly, that of our translation, referring to the fugitives who should attempt to make their escape from Moab when the calamities should come upon her.
Unto Zoar - Zoar was a small town in the southern extremity of the Dead Sea, to which Lot fled when Sodom was overthrown Gen 19:23. Abulfeda writes the name Zoghar, and speaks of it as existing in his day. The city of Zoar was near to Sodom, so as to be exposed to the danger of being overthrown in the same manner that Sodom was, Zoar being exempted from destruction by the angel at the solicitation of Lot Gen 19:21. That the town lay on the east side of the Dead Sea, is apparent from several considerations. Lot ascended from it to the mountain where his daughters bore each of them a son, who became the ancestors of the Moabites and the Ammonites. But these nations both dwelt on the east side of the Dead Sea. Further, Josephus, speaking of this place, calls it Ζοάρων τῆς Ἀραβίας Zoarō n tē s Arabias - 'Zoar of Arabia' (Bell. Jud. iv. 8, 4). But the Arabia of Josephus was on the east of the Dead Sea. So the crusaders, in the expedition of King Baldwin, 1100 a. d., after marching from Hebron, proceeded around the lake, and came, at length, to a place called "Segor," doubtless the Zoghar of Abulfeda. The probability, therefore, is, that it was near the southern end of the sea, but on the eastern side. The exact place is now unknown. In the time of Eusebius and Jerome, it is described as having many inhabitants, and a Roman garrison. In the time of the crusaders, it is mentioned as a place pleasantly situated, with many palm trees. But the palm trees have disappeared, and the site of the city can be only a matter of conjecture (see Robinson's "Bib. Researches," vol. ii. pp. 648-651).
An heifer of three years old - That is, their fugitives flying unto Zoar shall lift up the voice like an heifer, for so Jeremiah in the parallel place explains it Jer 48:34. Many interpreters have referred this, however, to Zoar as an appellation of that city, denoting its flourishing condition. Bochart refers it to Isaiah, and supposes that he designed to say that "he" lifted his voice as an heifer. But the more obvious interpretation is that given above, and is that which occurs in Jeremiah. The expression, however, is a very obscure one. See the various senses which it may bear, examined in Rosenmuller and Gesenius in loc. Gesenius renders it, 'To Eglath the third;' and supposes, in accordance with many interpreters, that it denotes a place called "Eglath," called the third in distinction from two other places of the same name; though he suggests that the common explanation, that it refers to a heifer of the age of three years, may be defended. In the third year, says he, the heifer was most vigorous, and hence, was used for an offering Gen 15:9. Until that age she was accustomed to go unbroken, and bore no yoke (Pliny, 8, 4, 5). If this refers to Moab, therefore, it may mean that hitherto it was vigorous, unsubdued, and active; but that now, like the heifer, it was to be broken and brought under the yoke by chastisement. The expression is a very difficult one, and it is impossible, perhaps, to determine what is the true sense.
By the mounting up of Luhith - The "ascent" of Luhith. It is evident, from Jer 48:5, that it was a mountain, but where, is not clearly ascertained. Eusebius supposes it was a place between Areopolis and Zoar (see Reland's "Palestine," pp. 577-579). The whole region there is mountainous.
In the way of Horonaim - This was, doubtless, a town of Moab, but where it was situated is uncertain. The word means "two holes." The region abounds to this day with caves, which are used for dwellings (Seetzen). The place lay, probably, on a declivity from which one descended from Luhith.
A cry of destruction - Hebrew, 'Breaking.' A cry "appropriate" to the great calamity that should come upon Moab.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:5: My heart: Isa 16:9-11; Jer 8:18, Jer 8:19, Jer 9:10, Jer 9:18, Jer 9:19, Jer 13:17, Jer 17:16, Jer 48:31-36; Luk 19:41-44; Rom 9:1-3
his fugitives: etc. or, to the borders thereof, even as an heifer
Zoar: Gen 13:10, Gen 14:2, Gen 19:22
three: Isa 16:14; Jer 48:34
the mounting: Jer 48:5, Jer 48:34
with: Sa2 15:23, Sa2 15:30
destruction: Heb. breaking, Isa 22:5; Jer 4:20
Carl Friedrich Keil and Franz Delitzsch
15:5
The difficult words in which the prophet expresses this sympathy we render as follows: "My heart, towards Moab it crieth out; its bolts reached to Zoar, the three-year-old heifer." The Lamed in l'Moab is the same both here and in Is 16:11 as in Is 14:8-9, viz., "turned toward Moab." Moab, which was masculine in Is 15:4, is feminine here. We may infer from this that עד־צער בריחה is a statement which concerns Moab as a land. Now, berichim signifies the bolts in every other passage in which it occurs; and it is possible to speak of the bolts of a land with just as much propriety as in Lam 2:9 and Jer 51:30 (cf., Jon 2:7) of the bolts of a city. And the statement that the bolts of this land went to Zoar is also a very appropriate one, for Kir Moab and Zoar formed the southern fortified girdle of the land; and Zoar, on the south-western tongue of land which runs into the Dead Sea, was the uttermost fortress of Moab, looking over towards Judah; and in its depressed situation below the level of the sea it formed, as it were, the opposite pole of Kir Moab, the highest point in the high land itself. Hence we agree with Jerome, who adopts the rendering vectes ejus usque ad Segor, whereas all the modern translators have taken the word in the sense of fugitives. ‛Eglath sheilshiyyâh, which Rosenmller, Knobel, Drechsler, Meier, and others have taken quite unnecessarily as a proper name, is either in apposition to Zoar or to Moab. In the former case it is a distinguishing epithet. An ox of the three years, or more literally of the third year (cf., meshullesheth, Gen 15:9), i.e., a three-year-old ox, is one that is still in all the freshness and fulness of its strength, and that has not yet been exhausted by the length of time that it has worn the yoke. The application of the term to the Moabitish nation is favoured by Jer 46:20, where Egypt is called "a very fair heifer" (‛eglâh yephēh-phiyyâh), whilst Babylon is called the same in Jer 50:11 (cf., Hos 4:16; Hos 10:11). And in the same way, according to the lxx, Vulg., Targum, and Gesenius, Moab is called juvenca tertii anni, h. e. indomita jugoque non assueta, as a nation that was still in the vigour of youth, and if it had hitherto borne the yoke, had always shaken it off again. But the application of it to Zoar is favoured (1.) by Jer 48:34, where this epithet is applied to another Moabitish city; (2.) by the accentuation; and (3.) by the fact that in the other case we should expect berı̄châh (the three-year-old heifer, i.e., Moab, is a fugitive to Zoar: vid., Luzzatto). Thus Zoar, the fine, strong, and hitherto unconquered city, is now the destination of the wildest flight before the foe that is coming from the north. A blow has fallen upon Joab, that is more terrible than any that has preceded it.
In a few co-ordinate clauses the prophet now sets before us the several scenes of mourning and desolation. "for the mountain slope of Luhith they ascend with weeping; for on the road to Horonayim they lift up a cry of despair. For the waters of Nimrim are waste places from this time forth: for the grass is dried up, the vegetation wasteth away, the green is gone." The road to Luhith (according to the Onom. between Ar-Moab and Zoar, and therefore in the centre of Moabitis proper) led up a height, and the road to Horonayim (according to Jer 48:5) down a slope. Weeping, they ran up to the mountain city to hide themselves there (bo, as in Ps 24:3; in Jer 48:5 it is written incorrectly בּכי). Raising loud cries of despair, they stand in front of Horonayim, which lay below, and was more exposed to the enemy. יעערוּ is softened from יערערוּ (possibly to increase the resemblance to an echo), like כּוכב from כּבכּב. The Septuagint renders it very well, κραυγὴν συντριμμοῦ ἐξαναγεροῦσιν - an unaccustomed expression of intense and ever renewed cries at the threatening danger of utter destruction, and with the hope of procuring relief and assistance (sheber, as in Is 1:28; Is 30:26). From the farthest south the scene would suddenly be transferred to the extreme north of the territory of Moab, if Nimrim were the Nimra (Beth-Nimra, Talm. nimrin) which was situated near to the Jordan in Gilead, and therefore farther north than any of the places previously mentioned, and the ruins of which lie a little to the south of Salt, and are still called Nimrin. But the name itself, which is derived from the vicinity of fresh water (Arab. nemir, nemı̄r, clear, pure, sound), is one of frequent occurrence; and even to the south of Moabitis proper there is a Wadi Numere, and a brook called Moyet Numere (two diminutives: "dear little stream of Nimra"), which flows through stony tracks, and which formerly watered the country (Burckhardt, Seetzen, and De Saulcy). In all probability the ruins of Numere by the side of this wady are the Nimrim referred to here, and the waters of the brook the "waters of Nimrim" (me Nimrim). The waters that flowed fresh from the spring had been filled up with rubbish by the enemy, and would now probably lie waste for ever (a similar expression to that in Is 17:2). He had gone through the land scorching and burning, so that all the vegetation had vanished. On the miniature-like short sentences, see Is 29:20; Is 33:8-9; Is 32:10; and on היה לא ("it is not in existence," or "it has become not," i.e., annihilated), vid., Ezek 21:32.
Geneva 1599
15:5 My (f) heart shall cry out for Moab; his fugitives [shall flee] to Zoar, (g) an heifer of three years old: for they shall go up the ascent of Luhith with weeping for in the way of Horonaim they (h) shall raise a cry of destruction.
(f) The prophet speaks this in the person of the Moabites: or as one who felt the great judgment of God that God would come on them.
(g) Meaning that it was a city that always lived in pleasure and never felt sorrow.
(h) He describes the miserable dissipation and flight of the Moabites.
John Gill
15:5 My heart shall cry out for Moab,.... These seem to be the words of the prophet, pitying them as they were fellow creatures, though enemies; which shows humanity in him, and signifies that their calamities were very great, that a stranger should be concerned for them, and such to whom they had been troublesome; so Jarchi understands it, who observes the difference between the true and false prophet, particularly between Isaiah and Balaam; but others, as Kimchi, interpret it of the Moabites themselves, everyone expressing their concern for the desolation of their country; and so the Targum,
"the Moabites shall say in their hearts:''
his fugitives shall flee unto Zoar; a city where Lot fled to, when he came out of Sodom, to which it is thought the allusion is, see Gen 19:20 the meaning seems to be, that those that escaped out of the above cities, when taken and destroyed, should flee hither for safety: the words may be supplied thus, "his fugitives" shall cry out "unto Zoar"; that is, those that flee from other places shall cry so loud as they go along, that their cry shall be heard unto Zoar, Jer 48:34,
an heifer of three years old; which is not to be understood of Zoar in particular, or of the country of Moab in general, comparable to such an heifer for fatness, strength, beauty, and lasciviousness; but of the cry of the fugitives, that should be very loud and clamorous, like the lowing of an ox, or an heifer in its full strength, which is heard a great way; see 1Kings 6:9. Dr. Lightfoot (c) conjectures that "Eglath Shelishiah", translated an heifer of three years old, is the proper name of a place; and observes, that there was another place in this country called Eneglaim, Ezek 47:10 which being of the dual number, shows that there were two Egels, in reference to which this may be called the "third" Eglath; and so the words may be rendered, "his fugitives shall flee unto Zoar, unto the third Eglath"; and he further conjectures, that this may be the Necla of Ptolemy (d), mentioned by him in Arabia Petraea, along with Zoara; and also to be the Agella of Josephus (e), reckoned with Zoara and Oronai, and other cities of Moab:
for by the mounting up of Luhith with weeping shall they go it up; which seems to have been a very high place, and the ascent to it very great; and as the Moabites went up it, whither they might go for safety, they should weep greatly, thinking of their houses and riches they had left to the plunder of the enemy, and the danger of their lives they were still in. This place is thought by some to be the same with the Lysa of Ptolemy (f); Josephus (g) calls it Lyssa; Jerom (h) says in his time it was a village between Areopolis and Zoara, and went by the name of Luitha; it is mentioned in Jer 48:5,
for in the way of Horonaim they shall raise up a cry of destruction; of Moab, and the several cities of it; or "of breaking", of breaking down of walls and of houses. The Targum is,
"the cry of the broken (or conquered) in battle;''
whose bones are broken, or however their strength, so that they are obliged to surrender; or a "broken cry", such as is made when there is a multitude of people together, and in great distress. The word Horonaim is of the dual number, and signifies two Horons, the upper and the lower, as say Kimchi and Ben Melech; which is true of Bethhoron, if that was the same place with this, Josh 16:3. By Josephus (i) it is called Oronas and Oronae; it is taken by some to be the Avara of Ptolemy (k); it seems, by the Targum, that as Luhith was a very high place, this lay low, since it renders it,
"in the descent of Horonaim;''
to which its name agrees, which signifies caverns; and mention is made of Bethhoron in the valley, along with Bethnimrah (l).
(c) See his Works, vol. 2. p. 502. (d) Geograph. l. 5. c. 17. (e) Antiqu. l. 1. c. 1. sect. 4. (f) Geograph. l. 5. c. 17. p. 137. (g) Antiqu. l. 14. c. 1. sect. 4. (h) De locis Hebraicis, fol. 93. A. (i) Antiqu. l. 13. c. 15. sect. 4. & l. 14. c. 1. sect. 4. (k) Geograph. l. 5. c. 17. p. 137. (l) T. Hieros. Sheviith, fol. 38. 4.
John Wesley
15:5 Moab - Tho' they are a most vile nation. Zoar - Zoar was a town bordering upon Moab. Of destruction - Such a cry as men send forth when they are just falling into the pit of destruction.
Robert Jamieson, A. R. Fausset and David Brown
15:5 My--The prophet himself is moved with pity for Moab. Ministers, in denouncing the wrath of God against sinners, should do it with tender sorrow, not with exultation.
fugitives--fleeing from Moab, wander as far as to Zoar, on the extreme boundary south of the Dead Sea. HORSLEY translates, "her nobility," or "rulers" (Hos 4:18).
heifer, &c.--that is, raising their voices "like a heifer" (compare Jer 48:34, Jer 48:36). The expression "three years old," implies one at its full vigor (Gen 15:9), as yet not brought under the yoke; as Moab heretofore unsubdued, but now about to be broken. So Jer 31:18; Hos 4:13. MAURER translates, "Eglath" (in English Version, "a heifer") Shelishijah (that is, the third, to distinguish it from two others of the same name).
by the mounting up--up the ascent.
Luhith--a mountain in Moab.
Horonaim--a town of Moab not far from Zoar (Jer 48:5). It means "the two poles," being near caves.
cry of destruction--a cry appropriate to the destruction which visits their country.
15:615:6: ջուրն Նեմերիմայ պակասեսցէ եւ ցամաքեսցի. եւ խոտ նորա նուազեսցէ. եւ դեղ դալար՝ անդ մի՛ գտցի։
6 Նեմերիմի ջուրը պիտի պակասի ու ցամաքի, նրա խոտը պիտի չորանայ, եւ այնտեղ դալար բոյս չպիտի ճարուի. մի՞թէ այդպէս հնարաւոր կը լինի ապրել:
6 Քանզի Նեմերիմին ջուրերը կ’աւրուին, Քանզի խոտը կը չորնայ, կանանչ խոտը կը հատնի Ու կանանչեղէն չի մնար։
ջուրն Նեմերիմայ պակասեսցէ եւ ցամաքեսցի. եւ խոտ նորա նուազեսցէ, եւ դեղ դալար անդ մի՛ գտցի: Միթէ եւ այնպէս ապրելո՞ց իցէ:

15:6: ջուրն Նեմերիմայ պակասեսցէ եւ ցամաքեսցի. եւ խոտ նորա նուազեսցէ. եւ դեղ դալար՝ անդ մի՛ գտցի։
6 Նեմերիմի ջուրը պիտի պակասի ու ցամաքի, նրա խոտը պիտի չորանայ, եւ այնտեղ դալար բոյս չպիտի ճարուի. մի՞թէ այդպէս հնարաւոր կը լինի ապրել:
6 Քանզի Նեմերիմին ջուրերը կ’աւրուին, Քանզի խոտը կը չորնայ, կանանչ խոտը կը հատնի Ու կանանչեղէն չի մնար։
zohrab-1805▾ eastern-1994▾ western am▾
15:615:6 потому что воды Нимрима иссякли, луга засохли, трава выгорела, не стало зелени.
15:6 τὸ ο the ὕδωρ υδωρ water τῆς ο the Νεμριμ νεμριμ lonesome; wilderness ἔσται ειμι be καὶ και and; even ὁ ο the χόρτος χορτος grass; plant αὐτῆς αυτος he; him ἐκλείψει εκλειπω leave off; cease χόρτος χορτος grass; plant γὰρ γαρ for χλωρὸς χλωρος green οὐκ ου not ἔσται ειμι be
15:6 כִּֽי־ kˈî- כִּי that מֵ֥י mˌê מַיִם water נִמְרִ֖ים nimrˌîm נִמְרִים Nimrim מְשַׁמֹּ֣ות mᵊšammˈôṯ מְשַׁמָּה devastation יִֽהְי֑וּ yˈihyˈû היה be כִּֽי־ kˈî- כִּי that יָבֵ֤שׁ yāvˈēš יבשׁ be dry חָצִיר֙ ḥāṣîr חָצִיר grass כָּ֣לָה kˈālā כלה be complete דֶ֔שֶׁא ḏˈeše דֶּשֶׁא young grass יֶ֖רֶק yˌereq יֶרֶק greens לֹ֥א lˌō לֹא not הָיָֽה׃ hāyˈā היה be
15:6. aquae enim Nemrim desertae erunt quia aruit herba defecit germen viror omnis interiitFor the waters of Nemrim shall be desolate, for the grass is withered away, the spring is faded, all the greenness is perished.
6. For the waters of Nimrim shall be desolate: for the grass is withered away, the tender grass faileth, there is no green thing.
15:6. For the waters of Nimrim will be desolate, because the plants have withered, and the seedling has failed, and all the greenery has passed away.
15:6. For the waters of Nimrim shall be desolate: for the hay is withered away, the grass faileth, there is no green thing.
For the waters of Nimrim shall be desolate: for the hay is withered away, the grass faileth, there is no green thing:

15:6 потому что воды Нимрима иссякли, луга засохли, трава выгорела, не стало зелени.
15:6
τὸ ο the
ὕδωρ υδωρ water
τῆς ο the
Νεμριμ νεμριμ lonesome; wilderness
ἔσται ειμι be
καὶ και and; even
ο the
χόρτος χορτος grass; plant
αὐτῆς αυτος he; him
ἐκλείψει εκλειπω leave off; cease
χόρτος χορτος grass; plant
γὰρ γαρ for
χλωρὸς χλωρος green
οὐκ ου not
ἔσται ειμι be
15:6
כִּֽי־ kˈî- כִּי that
מֵ֥י mˌê מַיִם water
נִמְרִ֖ים nimrˌîm נִמְרִים Nimrim
מְשַׁמֹּ֣ות mᵊšammˈôṯ מְשַׁמָּה devastation
יִֽהְי֑וּ yˈihyˈû היה be
כִּֽי־ kˈî- כִּי that
יָבֵ֤שׁ yāvˈēš יבשׁ be dry
חָצִיר֙ ḥāṣîr חָצִיר grass
כָּ֣לָה kˈālā כלה be complete
דֶ֔שֶׁא ḏˈeše דֶּשֶׁא young grass
יֶ֖רֶק yˌereq יֶרֶק greens
לֹ֥א lˌō לֹא not
הָיָֽה׃ hāyˈā היה be
15:6. aquae enim Nemrim desertae erunt quia aruit herba defecit germen viror omnis interiit
For the waters of Nemrim shall be desolate, for the grass is withered away, the spring is faded, all the greenness is perished.
15:6. For the waters of Nimrim will be desolate, because the plants have withered, and the seedling has failed, and all the greenery has passed away.
15:6. For the waters of Nimrim shall be desolate: for the hay is withered away, the grass faileth, there is no green thing.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 For the waters of Nimrim shall be desolate: for the hay is withered away, the grass faileth, there is no green thing. 7 Therefore the abundance they have gotten, and that which they have laid up, shall they carry away to the brook of the willows. 8 For the cry is gone round about the borders of Moab; the howling thereof unto Eglaim, and the howling thereof unto Beer-elim. 9 For the waters of Dimon shall be full of blood: for I will bring more upon Dimon, lions upon him that escapeth of Moab, and upon the remnant of the land.
Here the prophet further describes the woeful and piteous lamentations that should be heard throughout all the country of Moab when it should become a prey to the Assyrian army. "By this time the cry has gone round about all the borders of Moab," v. 8. Every corner of the country has received the alarm, and is in the utmost confusion upon it. It has reached to Eglaim, a city at one end of the country, and to Beer-elim, a city as far the other way. Where sin has been general, and all flesh have corrupted their way, what can be expected but a general desolation? Two things are here spoken of as causes of this lamentation:--
I. The waters of Nimrim are desolate (v. 6), that is, the country is plundered and impoverished, and all the wealth and substance of it swept away by the victorious army. Famine is usually the sad effect of war. Look into the fields that were well watered, the fruitful meadows that yielded delightful prospects and more delightful products, and there all is eaten up, or carried off by the enemy's foragers, and the remainder trodden to dirt by their horses. If an army encamp upon green fields, their greenness is soon gone. Look into the houses, and they are stripped too (v. 7): The abundance of wealth that they had gotten with a great deal of art and industry, and that which they had laid up with a great deal of care and confidence, shall they carry away to the brook of the willows. Either the owners shall carry it thither to hide it or the enemies shall carry it thither to pack it up and send it home, by water perhaps, to their own country. Note, 1. Those that are eager to get abundance of this world, and solicitous to lay up what they have gotten, little consider what may become of it and in how short a time it may be all taken from them. Great abundance, by tempting the robbers, exposes the owners; and those who depend upon it to protect them often find it does but betray them. 2. In times of distress great riches are often great burdens, and do but increase the owner's care or the enemies' strength. Cantabit vacuus coram latrone viator--The penniless traveller will exult, when accosted by a robber, in having nothing about him.
II. The waters of Dimon are turned into blood (v. 9), that is, the inhabitants of the country are slain in great numbers, so that the waters adjoining to the cities, whether rivers or pools, are discoloured with human gore, inhumanly shed like water. Dimon signifies bloody; the place shall answer to its name. Perhaps it was that place in the country of Moab where the waters seemed to the Moabites as blood (2 Kings iii. 22, 23), which occasioned their overthrow. But now, says God, I will bring more upon Dimon, more blood than was shed, or thought to be seen, at that time. I will bring additions upon Dimon (so the word is), additional plagues; I have yet more judgments in reserve for them. For all this, God's anger is not turned away. When he judges he will overcome; and to the roll of curses shall be added many like words, Jer. xxxvi. 32. See here what is the yet more evil to be brought upon Dimon, upon Moab, which is now to be made a land of blood. Some flee, and make their escape, others sit still, and are overlooked, and are as a remnant of the land; but upon both God will bring lions, beasts of prey (which are reckoned one of God's four judgments, Ezek. xiv. 21), and these shall glean up those that have escaped the sword of the enemy. Those that continue impenitent in sin, when they are preserved from one judgment, are but reserved for another.
Albert Barnes: Notes on the Bible - 1834
15:6: For the waters of Nimrim - It is supposed by some that the prophet here states the cause why the Moabites would flee to the cities of the south, to wit, that the "waters" of the northern cities would fail, and the country become desolate, and that they would seek support in the south. But it is more probable that he is simply continuing the description of the desolation that would come upon Moab. Nimrah, or Beth Nimra, meaning a "house of limpid waters," was a city of Reuben east of the Dead Sea (Num 32:3; compare Jer 48:34). It was, doubtless, a city celebrated for its pure fountains and springs of water. Here Seetzen's chart shows a brook flowing into the Jordan called "Nahr Nimrim, or Wady Shoaib." 'On the east of the Jordan over against Jericho, there is now a stream called Nimlim - doubtless the ancient Nimrim. This flows into the Jordan, and as it flows along gives fertility to that part of the country of Moab.' (Eli Smith.) It is possible that the waters failed by a common practice in times of war when an enemy destroyed the fountains of a country by diverting their waters, or by casting into them stones, trees, etc. This destructive measure of war occurs, with reference to Moab, in Kg2 3:25, when the Israelites, during an incursion into Moab, felled the fruit trees, cast stones into the plowed grounds, and "closed the fountains, or wells."
For the hay is withered away - The waters are dried up, and the land yields nothing to support life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:6: Nimrim: Num 32:3, Num 32:36, Nimrah, Beth-nimrah, Jos 13:27, Beth-nimrah
desolate: Heb. desolations
the grass: Isa 16:9, Isa 16:10; Joe 1:10-12; Hab 3:17, Hab 3:18; Rev 8:7
John Gill
15:6 For the waters of Nimrim shall be desolate,.... Or dried up, through a great drought that should come upon the land at this time; or being defiled with the blood of the slain, as Jarchi: it may denote the well watered pastures about Nimrim, that should become the forage of the enemy, and be trodden under foot by its army, or be forsaken by the proprietors of them. Josephus (m) speaks of fountains of hot water springing up in the country of Peraea, where Nimrim was, of a different taste, some bitter, and others sweet; which, Dr. Lightfoot (n) suggests, might be these waters of Nimrim; and, according to the Jerusalem Talmud (o), Bethnimrah was in that part of the country which was called the valley, and so was very fruitful with springs of water. The word is in the plural number, and may design more places of the same name; and we read of Nimrah and Bethnimrah, Num 32:3. Jerom (p) calls it Nemra, and says it was a large village in his time; it seems to have its name from panthers or leopards, of which there might be many in these parts:
for the hay is withered away, the grass faileth, there is no green thing; by which it seems that the desolation spoken of was not merely through the forage and trampling of the enemy's army, but by a drought.
(m) De Bello Jud. l. 7. c. 6. sect. 3. Ed. Hudson. (n) Ut supra (See his Works, vol. 2.) p. 50. (o) T. Hieros. Sheviith, fol. 38. 4. (p) De locis Hebraicis, fol. 93. I.
John Wesley
15:6 Waters - Watery grounds being very fruitful, are commonly most inhabited; but now they also, much more the dry and barren grounds, shall be desolate and without inhabitant.
Robert Jamieson, A. R. Fausset and David Brown
15:6 For--the cause of their flight southwards (4Kings 3:19, 4Kings 3:25). "For" the northern regions and even the city Nimrim (the very name of which means "limpid waters," in Gilead near Jordan) are without water or herbage.
15:715:7: Միթէ եւ ա՛յնպէս ապրելո՞ց իցէ։ Քանզի ածից ՚ի վերայ ձորոց զԱրաբացիս, եւ առցեն զնա.
7 Նրա ձորերի վրայ պիտի բերեմ արաբացիներին, որ գրաւեն,
7 Անոր համար իրենց ստացած հարստութիւնը Ու բոլոր պահածնին ուռիներուն ձորը պիտի տանին.
Քանզի ածից ի վերայ ձորոց զԱրաբացիս, եւ առցեն զնա:

15:7: Միթէ եւ ա՛յնպէս ապրելո՞ց իցէ։ Քանզի ածից ՚ի վերայ ձորոց զԱրաբացիս, եւ առցեն զնա.
7 Նրա ձորերի վրայ պիտի բերեմ արաբացիներին, որ գրաւեն,
7 Անոր համար իրենց ստացած հարստութիւնը Ու բոլոր պահածնին ուռիներուն ձորը պիտի տանին.
zohrab-1805▾ eastern-1994▾ western am▾
15:715:7 Поэтому они остатки стяжания и, что сбережено ими, переносят за реку Аравийскую.
15:7 μὴ μη not καὶ και and; even οὕτως ουτως so; this way μέλλει μελλω about to; impending σωθῆναι σωζω save ἐπάξω επαγω instigate; bring on γὰρ γαρ for ἐπὶ επι in; on τὴν ο the φάραγγα φαραγξ gorge Ἄραβας αραψ Araps καὶ και and; even λήμψονται λαμβανω take; get αὐτήν αυτος he; him
15:7 עַל־ ʕal- עַל upon כֵּ֖ן kˌēn כֵּן thus יִתְרָ֣ה yiṯrˈā יִתְרָה remainder עָשָׂ֑ה ʕāśˈā עשׂה make וּ û וְ and פְקֻדָּתָ֔ם fᵊquddāṯˈām פְּקֻדָּה commission עַ֛ל ʕˈal עַל upon נַ֥חַל nˌaḥal נַחַל wadi הָ hā הַ the עֲרָבִ֖ים ʕᵃrāvˌîm עֲרָבָה poplar יִשָּׂאֽוּם׃ yiśśāʔˈûm נשׂא lift
15:7. secundum magnitudinem operis et visitatio eorum ad torrentem salicum ducent eosAccording to the greatness of their work, is their visitation also: they shall lead them to the torrent of the willows.
7. Therefore the abundance they have gotten, and that which they have laid up, shall they carry away to the brook of the willows.
15:7. This is in accord with the magnitude of their works and of their visitation. They will lead them to the torrent of the willows.
15:7. Therefore the abundance they have gotten, and that which they have laid up, shall they carry away to the brook of the willows.
Therefore the abundance they have gotten, and that which they have laid up, shall they carry away to the brook of the willows:

15:7 Поэтому они остатки стяжания и, что сбережено ими, переносят за реку Аравийскую.
15:7
μὴ μη not
καὶ και and; even
οὕτως ουτως so; this way
μέλλει μελλω about to; impending
σωθῆναι σωζω save
ἐπάξω επαγω instigate; bring on
γὰρ γαρ for
ἐπὶ επι in; on
τὴν ο the
φάραγγα φαραγξ gorge
Ἄραβας αραψ Araps
καὶ και and; even
λήμψονται λαμβανω take; get
αὐτήν αυτος he; him
15:7
עַל־ ʕal- עַל upon
כֵּ֖ן kˌēn כֵּן thus
יִתְרָ֣ה yiṯrˈā יִתְרָה remainder
עָשָׂ֑ה ʕāśˈā עשׂה make
וּ û וְ and
פְקֻדָּתָ֔ם fᵊquddāṯˈām פְּקֻדָּה commission
עַ֛ל ʕˈal עַל upon
נַ֥חַל nˌaḥal נַחַל wadi
הָ הַ the
עֲרָבִ֖ים ʕᵃrāvˌîm עֲרָבָה poplar
יִשָּׂאֽוּם׃ yiśśāʔˈûm נשׂא lift
15:7. secundum magnitudinem operis et visitatio eorum ad torrentem salicum ducent eos
According to the greatness of their work, is their visitation also: they shall lead them to the torrent of the willows.
15:7. This is in accord with the magnitude of their works and of their visitation. They will lead them to the torrent of the willows.
15:7. Therefore the abundance they have gotten, and that which they have laid up, shall they carry away to the brook of the willows.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-9: За реку Аравийскую - с евр. точнее: "по ту сторону степного потока". Это - последний, юго-восточный приток Мертвого моря, в которое он впадает, протекая через Горэс-Сафиэ Эглаим - вероятно, на южном берегу Мертвого моря.

Беэр-Елим - с евр. "источник теревинфов" или "источник героев" (слово el может значить и "теревинф", и "сильный, герой"). Этот источник нужно искать к северо-востоку от Моава, в пустыне (Чис 21:16: и сл.).

Воды Димона. Здесь вместо известного названия Дивон пророк составил новое - Димон для того, чтобы подобозвучием дать намек о судьбе, ожидающей эту местность. Димон, по корню, похоже на слово dam - кровь, и так как Дивон - это, собственно, весьма важный город моавитский - подвергнется страшному опустошение со стороны врагов, то пророк и называет его Димоном, т. е. городом, где льется кровь.

Воды его - это именно река Арион, в которую, по представлению пророка, в изобилии стекает кровь убитых врагами моавитян.

И Я наведу - с евр.: потому что Я... Следовательно, на спасшихся от нападения врагов моавитян нападут львы и другие хищные звери. Впрочем, некоторые толкователи под львами разумеют тех же врагов Моава.

Примечание. О подлинности 15-й гл. и ее разделении на строфы будет сказано по изьяснении 16-й главы, с которою 15-я представляет одно связное целое.
Adam Clarke: Commentary on the Bible - 1831
15:7: "Shall perish" - אבדו abadu or אבדה abadeh. This word seems to have been lost out of the text: it is supplied by the parallel place, Jer 48:36. The Syriac expresses it by עבר aber, praeteriit, "he hath passed;" and the Chaldee by יתבזזון yithbazezun, diripientur.
To the brook of the willows "To the valley of willows" - That is, to Babylon. Hieron. and Jarchi in loc., both referring to Psa 137:2. So likewise Prideaux, Le Clerc, etc.
Albert Barnes: Notes on the Bible - 1834
15:7: Therefore, the abundance they have gotten - Their wealth they shall remove from a place that is utterly burned up with drought, where the waters and the grass fail, to another place where they may find water.
To the brook of willows - Margin, 'The valley of the Arabians.' The Septuagint renders it, 'I will lead them to the valley of the Arabians, and they shall take it.' So Saadias. It might, perhaps, be called the valley of the Arabians, because it was the boundary line between them and Arabia on the south. Lowth renders it, 'To Babylon.' The probability is, that the prophet refers to some valley or brook that was called the brook of the willows, from the fact that many willows grew upon its bank. Perhaps it was the small stream which flows into the southern extremity of the Dead Sea, and which forms the boundary of Arabia Petrea of the province of Jebal. They withdrew toward the south, where toward Petra or Sela they had their property in herds Isa 16:1, for probably the invader came from the north, and drove them in this direction. Lowth, and most commentators, suppose that 'they' in this verse refers to the enemies of Moab, and that it means that they would carry away the property of Moab to some distant place. But the more probable meaning is, that when the waters of the Nimrim should fail, they would remove to a place better watered; that is, they would leave their former abode, and wander away. It is an image of the desolation that was coming upon the land.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:7: the abundance: Isa 5:29, Isa 10:6, Isa 10:14; Nah 2:12, Nah 2:13
to the: Psa 137:1, Psa 137:2
brook of the willows: or, valley of the Arabians
Carl Friedrich Keil and Franz Delitzsch
15:7
As Moabitis has thus become a great scene of conflagration, the Moabites cross the border and fly to Idumaea. The reason for this is given in sentences which the prophet again links on to one another with the particle ci (for). "Therefore what has been spared, what has been gained, and their provision, they carry it over the willow-brook. For the scream has gone the round in the territory of Moab; the wailing of Joab resounds to Eglayim, and his wailing to Beeer-Elim. For the waters of Dimon are full of blood: for I suspend over Dimon a new calamity, over the escaped of Moab a lion, and over the remnant of the land." Yithrâh is what is superfluous or exceeds the present need, and pekuddâh (lit. a laying up, depositio) that which has been carefully stored; whilst ‛âsâh, as the derivative passage, Jer 48:36, clearly shows (although the accusative in the whole of Is 15:7 is founded upon a different view: see Rashi), is an attributive clause (what has been made, worked out, or gained). All these things they carry across nachal hâ‛arâbim, i.e., not the desert-stream, as Hitzig, Maurer, Ewald, and Knobel suppose, since the plural of ‛arâbâh is ‛arâboth, but either the Arab stream (lxx, Saad.), or the willow-stream, torrens salicum (Vulg.). The latter is more suitable to the connection; and among the rivers which flow to the south of the Arnon from the mountains of the Moabitish highlands down to the Dead Sea, there is one which is called Wadi Sufsaf, i.e., willow-brook (Tzaphtzphh is the name of a brook in Hebrew also), viz., the northern arm of the Seil el-Kerek. This is what we suppose to be intended here, and not the Wadi el-Ahsa, although the latter (probably the biblical Zered
(Note: Hence the Targ. II renders nachal zered "the brook of the willows." See Buxtorf, Lex. chald. s.v. Zerad.))
is the boundary river on the extreme south, and separates Moab from Edom (Kerek from Gebal: see Ritter, Erdk. xv 1223-4). Wading through the willow-brook, they carry their possessions across, and hurry off to the land of Edom, for their own land has become the prey of the foe throughout its whole extent, and within its boundaries the cry of wailing passes from Eglayim, on the south-west of Ar, and therefore not far from the southern extremity of the Dead Sea (Ezek 47:10), as far as Beer-elim, in the north-east of the land towards the desert (Num 21:16-18; עד must be supplied: Ewald, 351, a), that is to say, if we draw a diagonal through the land, from one end to the other. Even the waters of Dibon, which are called Dimon here to produce a greater resemblance in sound to dâm, blood, and by which we are probably to understand the Arnon, as this was only a short distance off (just as in Judg 5:19 the "waters of Megiddo" are the Kishon), are full of blood,
(Note: דם מלאוּ, with munach (which also represents the metheg) at the first syllable of the verb (compare Is 15:4, לּו ירעה, with mercha), according to Vened. 1521, and other good editions. This is also grammatically correct.)
so that the enemy must have penetrated into the very heart of the land in his course of devastation and slaughter. But what drives them across the willow-brook is not this alone; it is as if they forebode that what has hitherto occurred is not the worst or the last. Jehovah suspends (shith, as in Hos 6:11) over Dibon, whose waters are already reddened with blood, nōsâphōth, something to be added, i.e., a still further judgment, namely a lion. The measure of Moab's misfortunes is not yet full: after the northern enemy, a lion will come upon those that have escaped by flight or have been spared at home (on the expression itself, compare Is 10:20; Is 37:32, and other passages). This lion is no other than the basilisk of the prophecy against Philistia, but with this difference, that the basilisk represents one particular Davidic king, whilst the lion is Judah generally, whose emblem was the lion from the time of Jacob's blessing, in Gen 49:9.
Geneva 1599
15:7 Therefore the abundance they have gained, and that which they have laid up, shall they carry away to the (i) brook of the willows.
(i) To hide themselves and their goods there.
John Gill
15:7 Therefore the abundance they have gotten, and that which they have laid up,.... The great substance which the Moabites had got, and hoarded up:
shall they carry away to the brook of the willows; either the Moabites should carry their substance to some brook, it may be near Nimrim, where many willows grew, and cast it into the brook, or lay it by the brook side, in some private place, or under and among the willows, to preserve it from the enemy; or else the meaning is, that their enemies should take what they had with a great deal of labour got, and with a great deal of care had laid up, and carry it to the brook of the willows, some place without the city, and there divide it; or to the valley of the Arabians (q), as some render it, some part of Arabia lying between Moab and Babylon, whither they might carry it, in order to the conveyance of it into their own country at a proper time: it may be observed, that the country of Moab came after this into the hands of the Arabians; and, according to Jerom, the valley of Arabia lay in the way from Moab to Assyria; but it may be rendered "the valley of the willows", and design the land of Babylon, or Babylon itself, which was built in a plain, or on a flat by the river Euphrates, out of which many canals and rivulets were cut and derived, near to which willows in great abundance grew; as they usually do in marshy and watery places; hence the Jews in Babylon are said to hang their harps upon the willows which were by its rivers; so Jarchi thinks the land of Babylon is meant, and compares it with Ps 137:1 which sense is approved of by Bochart and Vitringa. The Septuagint version is,
"I will bring upon the valley the Arabians, and they shall take it;''
and the Targum is,
"their border, which is by the western sea, shall be taken from them.''
(q) "in vallem Arabum", Junius & Tremellius, Piscator, Cocceius.
John Wesley
15:7 They - Their enemies. Brook - Possibly he means some such river which ran into Euphrates, and so gave them opportunity of carrying their spoils by water unto Babylon.
Robert Jamieson, A. R. Fausset and David Brown
15:7 Therefore--because of the devastation of the land.
abundance--literally, "that which is over and above" the necessaries of life.
brook of . . . willows--The fugitives flee from Nimrim, where the waters have failed, to places better watered. Margin has "valley of Arabians"; that is, to the valley on the boundary between them and Arabia-PetrÃ&brvbr;a; now Wady-el Arabah. "Arabia" means a "desert."
15:815:8: զի կցեցաւ բողոք սահմանաց Մովաբացւոյն ընդ բողոքս Գաղ՚իմացւոյն. եւ ողբումն նորա մինչեւ ՚ի ջրհորն Ելիմ՝ ողբումն նորա[9756]։ [9756] Ոմանք. Մովաբացւոց ընդ բողոքս Գաղղիմացւոյն։
8 քանզի մովաբացու սահմանների բողոքը միացաւ գալիմացու բողոքին, նրա ողբը, նրա հեծեծանքը հասաւ մինչեւ Ելիմի ջրհորը:
8 Քանզի աղաղակը շրջապատեց Մովաբին սահմանը։Անոր ողբը՝ մինչեւ Եգլայիմ, Անոր ողբը մինչեւ Բերելիմ հասաւ։
զի կցեցաւ բողոք սահմանաց Մովաբացւոյն ընդ բողոքս Գաղիմացւոյն, եւ`` ողբումն նորա, մինչեւ ի ջրհորն Եղիմ` ողբումն նորա:

15:8: զի կցեցաւ բողոք սահմանաց Մովաբացւոյն ընդ բողոքս Գաղ՚իմացւոյն. եւ ողբումն նորա մինչեւ ՚ի ջրհորն Ելիմ՝ ողբումն նորա[9756]։
[9756] Ոմանք. Մովաբացւոց ընդ բողոքս Գաղղիմացւոյն։
8 քանզի մովաբացու սահմանների բողոքը միացաւ գալիմացու բողոքին, նրա ողբը, նրա հեծեծանքը հասաւ մինչեւ Ելիմի ջրհորը:
8 Քանզի աղաղակը շրջապատեց Մովաբին սահմանը։Անոր ողբը՝ մինչեւ Եգլայիմ, Անոր ողբը մինչեւ Բերելիմ հասաւ։
zohrab-1805▾ eastern-1994▾ western am▾
15:815:8 Ибо вопль по всем пределам Моава, до Эглаима плач его и до Беэр-Елима плач его;
15:8 συνῆψεν συναπτω for ἡ ο the βοὴ βοη scream τὸ ο the ὅριον οριον frontier τῆς ο the Μωαβίτιδος μωαβιτις the Αγαλλιμ αγαλλιμ and; even ὀλολυγμὸς ολολυγμος he; him ἕως εως till; until τοῦ ο the φρέατος φρεαρ pit τοῦ ο the Αιλιμ αιλιμ Ailim; Elim
15:8 כִּֽי־ kˈî- כִּי that הִקִּ֥יפָה hiqqˌîfā נקף go around הַ ha הַ the זְּעָקָ֖ה zzᵊʕāqˌā זְעָקָה cry אֶת־ ʔeṯ- אֵת [object marker] גְּב֣וּל gᵊvˈûl גְּבוּל boundary מֹואָ֑ב môʔˈāv מֹואָב Moab עַד־ ʕaḏ- עַד unto אֶגְלַ֨יִם֙ ʔeḡlˈayim אֶגְלַיִם Eglaim יִלְלָתָ֔הּ yillāṯˈāh יְלָלָה howling וּ û וְ and בְאֵ֥ר אֵילִ֖ים vᵊʔˌēr ʔêlˌîm בְּאֵר אֵילִים Beer Elim יִלְלָתָֽהּ׃ yillāṯˈāh יְלָלָה howling
15:8. quoniam circumiit clamor terminum Moab usque ad Gallim ululatus eius et usque ad puteum Helim clamor eiusFor the cry is gone round about the border of Moab: the howling thereof unto Gallim, and unto the well of Elim the cry thereof.
8. For the cry is gone round about the borders of Moab; the howling thereof unto Eglaim, and the howling thereof unto Beer-elim.
15:8. For an outcry has circulated along the border of Moab; its wailing even to Eglaim, and its clamor even to the well of Elim.
15:8. For the cry is gone round about the borders of Moab; the howling thereof unto Eglaim, and the howling thereof unto Beerelim.
For the cry is gone round about the borders of Moab; the howling thereof unto Eglaim, and the howling thereof unto Beer- elim:

15:8 Ибо вопль по всем пределам Моава, до Эглаима плач его и до Беэр-Елима плач его;
15:8
συνῆψεν συναπτω for
ο the
βοὴ βοη scream
τὸ ο the
ὅριον οριον frontier
τῆς ο the
Μωαβίτιδος μωαβιτις the
Αγαλλιμ αγαλλιμ and; even
ὀλολυγμὸς ολολυγμος he; him
ἕως εως till; until
τοῦ ο the
φρέατος φρεαρ pit
τοῦ ο the
Αιλιμ αιλιμ Ailim; Elim
15:8
כִּֽי־ kˈî- כִּי that
הִקִּ֥יפָה hiqqˌîfā נקף go around
הַ ha הַ the
זְּעָקָ֖ה zzᵊʕāqˌā זְעָקָה cry
אֶת־ ʔeṯ- אֵת [object marker]
גְּב֣וּל gᵊvˈûl גְּבוּל boundary
מֹואָ֑ב môʔˈāv מֹואָב Moab
עַד־ ʕaḏ- עַד unto
אֶגְלַ֨יִם֙ ʔeḡlˈayim אֶגְלַיִם Eglaim
יִלְלָתָ֔הּ yillāṯˈāh יְלָלָה howling
וּ û וְ and
בְאֵ֥ר אֵילִ֖ים vᵊʔˌēr ʔêlˌîm בְּאֵר אֵילִים Beer Elim
יִלְלָתָֽהּ׃ yillāṯˈāh יְלָלָה howling
15:8. quoniam circumiit clamor terminum Moab usque ad Gallim ululatus eius et usque ad puteum Helim clamor eius
For the cry is gone round about the border of Moab: the howling thereof unto Gallim, and unto the well of Elim the cry thereof.
15:8. For an outcry has circulated along the border of Moab; its wailing even to Eglaim, and its clamor even to the well of Elim.
15:8. For the cry is gone round about the borders of Moab; the howling thereof unto Eglaim, and the howling thereof unto Beerelim.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
15:8: For the cry is gone round about ... - The cry of distress and calamity has encompassed the whole land of Moab. There is no part of the land which is not filled with lamentation and distress.
The howling - The voice of wailing on account of the distress.
Unto Eglaim - This was a city of Moab east of the Dead Sea, which, Eusebius says, was eight miles south of Ar, and hence, says Rosenmuller, it was not far from the south border of Moab. It is mentioned by Josephus ("Ant." xiv. 1), as one of the twelve cities in that region which was overthrown by Alexander the Great.
Unto Beer-elim - literally, "the well of the princes." Perhaps the same as that mentioned in Num 21:14-18, as being in the land of Moab, and near to Ar:
The princes digged the well,
The nobles of the people digged it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:8: the cry: Isa 15:2-5; Jer 48:20-24, Jer 48:31-34
Eglaim: Eze 47:10, En-eglaim, Eglaim is called Agallim by Eusebius, who places it eight miles south from Ar or Areopolis.
John Gill
15:8 For the cry is gone found about the borders of Moab,.... The cry of destruction and howling because of it; the places mentioned, as is observed by some, being upon the borders of the land. Heshbon was on the north east, Elealeh on the north west, Jahaz on the south west, Horonaim further west, Zoar the utmost west, and the places following seem to be upon the borders likewise:
the howling thereof unto Eglaim; which word signifies a border, and so the Arabic word Agalon; some take it to be the same with the brooks of Arnon, Num 21:13 said so be the border of Moab:
and the howling thereof unto Beerelim; the same with Beer, Num 21:16 called Beerelim, or "the well of the mighty ones", being dug by the princes of Israel, Num 21:18.
John Wesley
15:8 The cry - Their cry fills all the parts of the country.
Robert Jamieson, A. R. Fausset and David Brown
15:8 Eglaim-- (Ezek 47:10), En-eglaim. Not the Agalum of EUSEBIUS, eight miles from Areopolis towards the south; the context requires a town on the very borders of Moab or beyond them.
Beer-elim--literally, "the well of the Princes"--(so Num 21:16-18). Beyond the east borders of Moab.
15:915:9: Եւ ջուրն Ռեմովնայ լցցի՛ արեամբ. զի ածի՛ց ՚ի վերայ Ռեմովնայ զԱրաբացիս, եւ բարձից զզաւակն Մովաբու, եւ զԱրիէլ, եւ զմնացորդսն Ադեմայ, առաքեցից իբրեւ սողո՛ւնս ընդ երկիր[9757]։[9757] Ոմանք. Եւ զմնացորդն Ադամայ. եւ ոմանք. Եդովմայ առաքեցից որպէս սողունս։
9 Եւ Ռեմոնի ջուրը պիտի լցուի արեամբ, քանզի Ռեմոնի վրա՛յ պիտի բերեմ արաբացիներին, սողունների պէս պիտի ուղարկեմ երկրի վրայ ու վերացնեմ Մովաբի զաւակին, Արիէլին եւ Ադեմի մնացորդներին:
9 Քանզի Դեմոնին ջուրերը արիւնով պիտի լեցուին. Քանզի Դեմոնին վրայ աւելի չարիք Ու Մովաբէն ազատուածներուն Ու երկրին մնացորդին վրայ առիւծներ պիտի ղրկեմ։
[242]Եւ ջուրն Ռեմովնայ լցցի արեամբ. զի ածից ի վերայ Ռեմովնայ զԱրաբացիս, եւ բարձից զզաւակն Մովաբու, եւ զԱրիէլ, եւ զմնացորդսն Ադեմայ, առաքեցից իբրեւ սողունս ընդ երկիր:

15:9: Եւ ջուրն Ռեմովնայ լցցի՛ արեամբ. զի ածի՛ց ՚ի վերայ Ռեմովնայ զԱրաբացիս, եւ բարձից զզաւակն Մովաբու, եւ զԱրիէլ, եւ զմնացորդսն Ադեմայ, առաքեցից իբրեւ սողո՛ւնս ընդ երկիր[9757]։
[9757] Ոմանք. Եւ զմնացորդն Ադամայ. եւ ոմանք. Եդովմայ առաքեցից որպէս սողունս։
9 Եւ Ռեմոնի ջուրը պիտի լցուի արեամբ, քանզի Ռեմոնի վրա՛յ պիտի բերեմ արաբացիներին, սողունների պէս պիտի ուղարկեմ երկրի վրայ ու վերացնեմ Մովաբի զաւակին, Արիէլին եւ Ադեմի մնացորդներին:
9 Քանզի Դեմոնին ջուրերը արիւնով պիտի լեցուին. Քանզի Դեմոնին վրայ աւելի չարիք Ու Մովաբէն ազատուածներուն Ու երկրին մնացորդին վրայ առիւծներ պիտի ղրկեմ։
zohrab-1805▾ eastern-1994▾ western am▾
15:915:9 потому что воды Димона наполнились кровью, и Я наведу на Димон еще новое львов на убежавших из Моава и на оставшихся в стране.
15:9 τὸ ο the δὲ δε though; while ὕδωρ υδωρ water τὸ ο the Ρεμμων ρεμμων fill; fulfill αἵματος αιμα blood; bloodstreams ἐπάξω επαγω instigate; bring on γὰρ γαρ for ἐπὶ επι in; on Ρεμμων ρεμμων Araps καὶ και and; even ἀρῶ αιρω lift; remove τὸ ο the σπέρμα σπερμα seed Μωαβ μωαβ and; even Αριηλ αριηλ and; even τὸ ο the κατάλοιπον καταλοιπος left behind Αδαμα αδαμα Adama; Athama
15:9 כִּ֣י kˈî כִּי that מֵ֤י mˈê מַיִם water דִימֹון֙ ḏîmôn דִּימֹון Dimon מָ֣לְאוּ mˈālᵊʔû מלא be full דָ֔ם ḏˈām דָּם blood כִּֽי־ kˈî- כִּי that אָשִׁ֥ית ʔāšˌîṯ שׁית put עַל־ ʕal- עַל upon דִּימֹ֖ון dîmˌôn דִּימֹון Dimon נֹוסָפֹ֑ות nôsāfˈôṯ יסף add לִ li לְ to פְלֵיטַ֤ת fᵊlêṭˈaṯ פְּלֵיטָה escape מֹואָב֙ môʔˌāv מֹואָב Moab אַרְיֵ֔ה ʔaryˈē אַרְיֵה lion וְ wᵊ וְ and לִ li לְ to שְׁאֵרִ֖ית šᵊʔērˌîṯ שְׁאֵרִית rest אֲדָמָֽה׃ ʔᵃḏāmˈā אֲדָמָה soil
15:9. quia aquae Dibon repletae sunt sanguine ponam enim super Dibon additamenta his qui fugerint de Moab leonem et reliquiis terraeFor the waters of Dibon are filled with blood: for I will bring more upon Dibon: the lion upon them that shall flee of Moab, and upon the remnant of the land.
9. For the waters of Dimon are full of blood: for I will bring yet more upon Dimon, a lion upon him that escapeth of Moab, and upon the remnant of the land.
15:9. Because the waters of Dibon have been filled with blood, I will place even more upon Dibon: those from Moab who flee the lion, and the survivors of the earth.
15:9. For the waters of Dimon shall be full of blood: for I will bring more upon Dimon, lions upon him that escapeth of Moab, and upon the remnant of the land.
For the waters of Dimon shall be full of blood: for I will bring more upon Dimon, lions upon him that escapeth of Moab, and upon the remnant of the land:

15:9 потому что воды Димона наполнились кровью, и Я наведу на Димон еще новое львов на убежавших из Моава и на оставшихся в стране.
15:9
τὸ ο the
δὲ δε though; while
ὕδωρ υδωρ water
τὸ ο the
Ρεμμων ρεμμων fill; fulfill
αἵματος αιμα blood; bloodstreams
ἐπάξω επαγω instigate; bring on
γὰρ γαρ for
ἐπὶ επι in; on
Ρεμμων ρεμμων Araps
καὶ και and; even
ἀρῶ αιρω lift; remove
τὸ ο the
σπέρμα σπερμα seed
Μωαβ μωαβ and; even
Αριηλ αριηλ and; even
τὸ ο the
κατάλοιπον καταλοιπος left behind
Αδαμα αδαμα Adama; Athama
15:9
כִּ֣י kˈî כִּי that
מֵ֤י mˈê מַיִם water
דִימֹון֙ ḏîmôn דִּימֹון Dimon
מָ֣לְאוּ mˈālᵊʔû מלא be full
דָ֔ם ḏˈām דָּם blood
כִּֽי־ kˈî- כִּי that
אָשִׁ֥ית ʔāšˌîṯ שׁית put
עַל־ ʕal- עַל upon
דִּימֹ֖ון dîmˌôn דִּימֹון Dimon
נֹוסָפֹ֑ות nôsāfˈôṯ יסף add
לִ li לְ to
פְלֵיטַ֤ת fᵊlêṭˈaṯ פְּלֵיטָה escape
מֹואָב֙ môʔˌāv מֹואָב Moab
אַרְיֵ֔ה ʔaryˈē אַרְיֵה lion
וְ wᵊ וְ and
לִ li לְ to
שְׁאֵרִ֖ית šᵊʔērˌîṯ שְׁאֵרִית rest
אֲדָמָֽה׃ ʔᵃḏāmˈā אֲדָמָה soil
15:9. quia aquae Dibon repletae sunt sanguine ponam enim super Dibon additamenta his qui fugerint de Moab leonem et reliquiis terrae
For the waters of Dibon are filled with blood: for I will bring more upon Dibon: the lion upon them that shall flee of Moab, and upon the remnant of the land.
15:9. Because the waters of Dibon have been filled with blood, I will place even more upon Dibon: those from Moab who flee the lion, and the survivors of the earth.
15:9. For the waters of Dimon shall be full of blood: for I will bring more upon Dimon, lions upon him that escapeth of Moab, and upon the remnant of the land.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
15:9: 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.
Albert Barnes: Notes on the Bible - 1834
15:9: For the waters of Dimon - Probably the same as "Dibon" Isa 15:2. Eusobius says it was a large town on the northern bank of the river Arnon. Jerome says that the letters "m and b" are often interchanged in oriental dialects (see the note at Isa 15:2).
Shall be full of blood - That is, the number of the slain of Moab shall be so great, that the blood shall color the waters of the river - a very common occurrence in times of great slaughter. Perhaps by the "waters" of Dimon the prophet does not mean the river Arnon, but the small rivulets or streams that might flow into it near to the city of Dibon. Probably there were winter brooks there, which do not run at all seasons. The Chaldee renders it, 'The waters of Dimon shall be full of blood, because I will place upon Dimon an assembly of armies.'
For I will bring more upon Dimon - Hebrew, 'I will bring additions;' that is, I will bring upon it additional calamities. Jerome says, that by those additional calamities, the prophet refers to the "lions" which are immediately after mentioned. "Lions upon him that escapeth of Moab." Wild beasts upon those who escaped from the slaughter, and who took refuge in the wilderness, or on the mountains. The Chaldee renders it, 'A king shall ascend with an army, and shall destroy the remainder of their land.' Aben Ezra interprets it of the king of Assyria; and Jarchi of Nebuchadnezzar, who is called a lion in Jer 4:7. Vitringa also supposes that Nebnchadnezzar is meant. But it is more probable that the prophet refers to wild beasts, which are often referred to in the Scriptures as objects of dread, and as bringing calamities upon nations (see Lev 26:22; Jer 5:6; Jer 15:3; Kg2 18:25).
Upon the remnant of the land - Upon all those who escaped the desolation of the war. The Septuagint and the Arabic render this, 'Upon the remnant of Adama,' understanding the word rendered 'land' (ארמה 'ă dâ mâ h), as the name of a city. But it more probably means the land.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:9: Dimon: Some have Dibon; and Jerome says that the same town was called both Dibon and Dimon.
more: Heb. additions, Lev 26:18, Lev 26:21, Lev 26:24, Lev 26:28; Jer 48:43-45
lions: Lev 26:22; Kg2 17:25; Jer 15:3; Amo 5:19
him: Bp. Lowth, upon the authority of the LXX, renders, "upon the escaped of Moab, and Ariel, and the remnant of Admah.
Geneva 1599
15:9 For the waters of Dimon shall be full (k) of blood: for I will bring more upon Dimon, lions (l) upon him that escapeth of Moab, and upon the remnant of the land.
(k) Of them who are slain.
(l) So that by no means would they escape the hand of God: thus will God punish the enemies of his Church.
John Gill
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, Is 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, Ezek 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.
John Wesley
15:9 More - More than hath been already mentioned. Lions - God shall send lions to find out those that escape the fury of men.
Robert Jamieson, A. R. Fausset and David Brown
15:9 Dimon--same as Dibon (Is 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 (4Kings 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.