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48. Message About Moab

¹ Concerning Moab:

This is what the LORD Almighty, the God of Israel, says:

   “Woe to Nebo, for it will be ruined.
   Kiriathaim will be disgraced and captured;
   the stronghold Or captured; / Misgab will be disgraced and shattered.
² Moab will be praised no more;
   in Heshbon The Hebrew for Heshbon sounds like the Hebrew for plot. people will plot her downfall:
   ‘Come, let us put an end to that nation.’
You, the people of Madmen, The name of the Moabite town Madmen sounds like the Hebrew for be silenced. will also be silenced;
   the sword will pursue you.
³ Cries of anguish arise from Horonaim,
   cries of great havoc and destruction.
⁴ Moab will be broken;
   her little ones will cry out. Hebrew; Septuagint / proclaim it to Zoar
⁵ They go up the hill to Luhith,
   weeping bitterly as they go;
on the road down to Horonaim
   anguished cries over the destruction are heard.
⁶ Flee! Run for your lives;
   become like a bush Or like Aroer in the desert.
⁷ Since you trust in your deeds and riches,
   you too will be taken captive,
and Chemosh will go into exile,
   together with his priests and officials.
⁸ The destroyer will come against every town,
   and not a town will escape.
The valley will be ruined
   and the plateau destroyed,
   because the LORD has spoken.
⁹ Put salt on Moab,
   for she will be laid waste Or Give wings to Moab, / for she will fly away;
her towns will become desolate,
   with no one to live in them.

¹⁰ “A curse on anyone who is lax in doing the LORD’s work!
A curse on anyone who keeps their sword from bloodshed!

    ¹¹ “Moab has been at rest from youth,
   like wine left on its dregs,
not poured from one jar to another—
   she has not gone into exile.
So she tastes as she did,
   and her aroma is unchanged.
¹² But days are coming,”
   declares the LORD,
“when I will send men who pour from pitchers,
   and they will pour her out;
they will empty her pitchers
   and smash her jars.
¹³ Then Moab will be ashamed of Chemosh,
   as Israel was ashamed
   when they trusted in Bethel.

    ¹⁴ “How can you say, ‘We are warriors,
   men valiant in battle’?
¹⁵ Moab will be destroyed and her towns invaded;
   her finest young men will go down in the slaughter,”
   declares the King, whose name is the LORD Almighty.
¹⁶ “The fall of Moab is at hand;
   her calamity will come quickly.
¹⁷ Mourn for her, all who live around her,
   all who know her fame;
say, ‘How broken is the mighty scepter,
   how broken the glorious staff!’

    ¹⁸ “Come down from your glory
   and sit on the parched ground,
   you inhabitants of Daughter Dibon,
for the one who destroys Moab
   will come up against you
   and ruin your fortified cities.
¹⁹ Stand by the road and watch,
   you who live in Aroer.
Ask the man fleeing and the woman escaping,
   ask them, ‘What has happened?’
²⁰ Moab is disgraced, for she is shattered.
   Wail and cry out!
Announce by the Arnon
   that Moab is destroyed.
²¹ Judgment has come to the plateau—
   to Holon, Jahzah and Mephaath,
    ²² to Dibon, Nebo and Beth Diblathaim,
    ²³ to Kiriathaim, Beth Gamul and Beth Meon,
    ²⁴ to Kerioth and Bozrah—
   to all the towns of Moab, far and near.
²⁵ Moab’s horn Horn here symbolizes strength. is cut off;
   her arm is broken,” declares the LORD.

    ²⁶ “Make her drunk,
   for she has defied the LORD.
Let Moab wallow in her vomit;
   let her be an object of ridicule.
²⁷ Was not Israel the object of your ridicule?
   Was she caught among thieves,
that you shake your head in scorn
   whenever you speak of her?
²⁸ Abandon your towns and dwell among the rocks,
   you who live in Moab.
Be like a dove that makes its nest
   at the mouth of a cave.

    ²⁹ “We have heard of Moab’s pride—
   how great is her arrogance!—
of her insolence, her pride, her conceit
   and the haughtiness of her heart.
³⁰ I know her insolence but it is futile,” declares the LORD,
   “and her boasts accomplish nothing.
³¹ Therefore I wail over Moab,
   for all Moab I cry out,
   I moan for the people of Kir Hareseth.
³² I weep for you, as Jazer weeps,
   you vines of Sibmah.
Your branches spread as far as the sea Probably the Dead Sea;
   they reached as far as Two Hebrew manuscripts and Septuagint; most Hebrew manuscripts as far as the Sea of Jazer.
The destroyer has fallen
   on your ripened fruit and grapes.
³³ Joy and gladness are gone
   from the orchards and fields of Moab.
I have stopped the flow of wine from the presses;
   no one treads them with shouts of joy.
Although there are shouts,
   they are not shouts of joy.

    ³⁴ “The sound of their cry rises
   from Heshbon to Elealeh and Jahaz,
from Zoar as far as Horonaim and Eglath Shelishiyah,
   for even the waters of Nimrim are dried up.
³⁵ In Moab I will put an end
   to those who make offerings on the high places
   and burn incense to their gods,” declares the LORD.
³⁶ “So my heart laments for Moab like the music of a pipe;
   it laments like a pipe for the people of Kir Hareseth.
   The wealth they acquired is gone.
³⁷ Every head is shaved
   and every beard cut off;
every hand is slashed
   and every waist is covered with sackcloth.
³⁸ On all the roofs in Moab
   and in the public squares
there is nothing but mourning,
   for I have broken Moab
   like a jar that no one wants,” declares the LORD.
³⁹ “How shattered she is! How they wail!
   How Moab turns her back in shame!
Moab has become an object of ridicule,
   an object of horror to all those around her.”

⁴⁰ This is what the LORD says:

   “Look! An eagle is swooping down,
   spreading its wings over Moab.
⁴¹ Kerioth Or The cities will be captured
   and the strongholds taken.
In that day the hearts of Moab’s warriors
   will be like the heart of a woman in labor.
⁴² Moab will be destroyed as a nation
   because she defied the LORD.
⁴³ Terror and pit and snare await you,
   you people of Moab,” declares the LORD.
⁴⁴ “Whoever flees from the terror
   will fall into a pit,
whoever climbs out of the pit
   will be caught in a snare;
for I will bring on Moab
   the year of her punishment,” declares the LORD.

    ⁴⁵ “In the shadow of Heshbon
   the fugitives stand helpless,
for a fire has gone out from Heshbon,
   a blaze from the midst of Sihon;
it burns the foreheads of Moab,
   the skulls of the noisy boasters.
⁴⁶ Woe to you, Moab!
   The people of Chemosh are destroyed;
your sons are taken into exile
   and your daughters into captivity.

⁴⁷ “Yet I will restore the fortunes of Moab
in days to come,” declares the LORD.

Here ends the judgment on Moab.

He confirms what is said in the last verse, that the Moabites would in vain resort to their strongest cities, even Heshbon and Sihon; because a flame would thence break forth, which would consume the whole land. We hence see that God took away from the Moabites all their vain confidences, and showed that no defences could stand against his power, when once he rose up for judgment.

The fleers, he says, shall stand under the shadow of Heshbon, thinking that there would be a safe refuge in that city, and in others. ²⁵²⁵ The word “strength” is here omitted. Calvin’s version is, “Under the shadow of Heshbon stood they who had fled from strength,” or violence, i.e., of their enemies. Some connect it with “stood,” the fugitives “stood for strength,” or, “without strength,” which, perhaps, is preferable: they stood under the shadow or protection of Heshbon, and obtained no help; so far was this from being the case, that from Heshbon would go forth fire, that is, “the spoiler,” or, destroyer, before often mentioned. Then כי would have its usual meaning, for, as giving a reason why the fugitives remained without strength or help, under the protection of Heshbon. — Ed But the particle כי, ki, seems not to me to be here causal, but rather an affirmative, or even an adversative; but, or surely a fire has gone forth from Heshbon, and a flame from Sihon The Prophet, I doubt not, borrowed these words from Moses, for he says in Numbers 21:28, that a fire had gone forth from Heshbon; and there the expression is given as an old proverb. There is no doubt but that enemies had triumphed over that city when it was taken; for that whole song spoken by Moses is ironical, and in saying that fire had gone forth, he referred to their counsels, for they thought that city sufficiently strong against enemies. Now the Prophet says, that what had been formerly said of Heshbon would be again fulfilled, that it would be, as it were, the beginning of the fire. The meaning then, as I think, is, that the Moabites indeed thought, that they would have a quiet and agreeable shadow under the protection of the city Heshbon, and of the city Sihon; but what was to be? even that these two cities would become, as it were, the beginnings of the fire. How, or in what way? even because the probability is, that there those counsels were taken which provoked the Chaldeans. We indeed know that riches and power always produce haughtiness and false confidence in men; for in villages and small towns wars are not contrived; but the great cities gather the wood and kindle the fire; and the fire afterwards spreads and pervades the whole land. ²⁶²⁶ Most give a different explanation of this fire, that it designated “the spoiler” that was to come on Moab. That fire has often this meaning is evident. See Judges 9:20. — Ed.

This, then, is what our Prophet means, when he says, that fire went forth from Heshbon, even contrary to the expectation of the people, for they thought that were all things to go to ruin, there yet would be safety for them in that city: go forth, he says, shall fire from the city Heshbon, and a flame from the midst of Sihon, and it shall consume the corner of Moab, and all his extremities; for by קרקר, kadkad, he means all parts. Extremity is elsewhere taken for a part; but he does not mean that fire would come to all parts or extreme corners, only as it were to touch them slightly: but he intimates that the whole land would be consumed by this fire; it would thus spread itself to its very extremities. ²⁷²⁷     The last clause is evidently a quotation from Numbers 24:17: it is not literally the same, but the meaning is so. It is “corner”’ here and not “corners,” as in Numbers; and the word there is קרקר, and not קדקד as here, only there are some copies which have the former word here. In that case, the passage would read thus, —
   And it shall devour the corner of Moab, And destroy the sons (or children) of tumult.
   שת in Numbers is probably for שאת, which means the same as the word here used, coming from the same root, and properly rendered “tumult.”
   This passage is omitted in the Sept.; the Vulg. renders קדקד, “verticem,” the crown or top of the head; but the Syr. and Targ. drop the metaphor, and render it “chiefs” or nobles. — Ed

But as I have already said, the Prophet alludes to that old saying mentioned by Moses, (Numbers 21:27, 28.) Further, there is no doubt but that Heshbon and Sihon were then in the possession of that nation; for they had taken away many cities from the Israelites, and thus the children of Israel had been reduced to narrower limits. At length the tribe of Judah alone remained after the overthrow of the kingdom of Israel. When they were driven into Chaldea, it was an easy thing for the Moabites to make that their own which belonged to no one. Besides, as they had helped the Chaldeans and betrayed that miserable people, and had thus acted perfidiously towards their brethren, a reward was given to them. But when at length they themselves dreaded the power of the Babylonian monarchy, they began to change their minds, and endeavored to obstruct the farther progress of the Chaldeans. Hence then a war was contemplated, and the occasion was given. He then speaks of Heshbon and Sihon as chief cities; and there is no doubt but that Sihon derived its name from a king who ruled there. For we know that there was a king bearing this name; but as he speaks here of a place, it is probable, that the king’s name was given to the city in order to commemorate it.

He at length adds, that this fire and flame would devour the top of the head of the sons of Saon, or tumult. But he calls the Moabites tumultuous, because they before made a great noise, and were dreaded by their neighbors. As then all their neighbors had been frightened, in a manner, by their voice alone, he calls them sons of tumult, or tumultuous men, from the effect produced. It follows —