Isaiah 16:9
Therefore I will mourn with the weeping of Jazer the vine of Sibmah: I will water you with my tears, O Heshbon, and Elealeh: for the shouting for your summer fruits and for your harvest is fallen.
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EXPOSITORY (ENGLISH BIBLE)
(9) Therefore I will bewail with the weeping of Jazer . . .—The prophet, in his sympathy with the sufferings of Moab (see Isaiah 15:5), declares that he will weep with tears as genuine as those of Jazer itself over the desolation of its vineyards.

The shouting for thy summer fruits . . .—Better, as in the margin, on thy summer-fruits, and on thy harvest a shout is fallen, i.e., not the song of the vintage gatherers and the reapers, but the cry of the enemy as they trample on the fields and vineyards. The force of the contrast is emphasised, as in Jeremiah 48:33 (“a cheer which is no cheer,” Cheyne), by the use of the same word (hedad) as that which in the next verse is employed for the song of those that tread the grapes. (Comp. Jeremiah 25:30.) Possibly the word for “harvest” is used generically as including the vintage.

16:6-14 Those who will not be counselled, cannot be helped. More souls are ruined by pride than by any other sin whatever. Also, the very proud are commonly very passionate. With lies many seek to gain the gratification of pride and passion, but they shall not compass proud and angry projects. Moab was famous for fields and vineyards; but they shall be laid waste by the invading army. God can soon turn laughter into mourning, and joy into heaviness. In God let us always rejoice with holy triumph; in earthly things let us always rejoice with holy trembling. The prophet looks with concern on the desolations of such a pleasant country; it causes inward grief. The false gods of Moab are unable to help; and the God of Israel, the only true God, can and will make good what he has spoken. Let Moab know her ruin is very near, and prepare. The most awful declarations of Divine wrath, discover the way of escape to those who take warning. There is no escape, but by submission to the Son of David, and devoting ourselves to him. And, at length, when the appointed time comes, all the glory, prosperity, and multitude of the wicked shall perish.Therefore, I will bewail - So great is the desolation that I, the prophet, will lament it, though it belongs to another nation than mine own. The expression indicates that the calamity will be great (see the note at Isaiah 15:5).

With the weeping of Jazer - That is, I will pour out the same lamentation for the vine of Sibmah which I do for Jazer; implying that it would be deep and bitter sorrow (see Jeremiah 48:32).

I will water thee with my tears - Indicating the grievous calamities that were coming upon those places, on account of the pride of the nation. They were to Isaiah foreign nations, but he had a heart that could feel for their calamities.

For the shouting for thy summer fruits - The shouting attending the ingathering of the harvest (note, Isaiah 9:3). The word used here (הידד hēydâd), denotes, properly, a joyful acclamation, a shout of joy or rejoicing, such as was manifested by the vintager and presser of grapes Jeremiah 25:30; Jeremiah 48:33; or such as was made by the warrior Jeremiah 51:14. Here it means, that in the time when they would expect the usual shout of the harvest, it should not be heard, but instead, thereof, there should be the triumph of the warrior. Literally, 'upon thy summer fruits, and upon thy harvests has the shouting fallen;' that is, the shout of the warrior has fallen upon that harvest instead of the rejoicing of the farmer. So Jeremiah evidently understands it Jeremiah 48:32 : 'The spoiler is fallen upon thy summer fruits, and upon thy vintage.' Lowth proposes here a correction of the Hebrew text, but without necessity or authority.

9. I—will bewail for its desolation, though I belong to another nation (see on [711]Isa 15:5).

with … weeping of Jazer—as Jazer weeps.

shouting for … fallen—rather, "Upon thy summer fruits and upon thy luxuriant vines the shouting (the battle shout, instead of the joyous shout of the grape-gatherers, usual at the vintage) is fallen" (Isa 16:10; Jer 25:30; 51:14). In the parallel passage (Jer 48:32) the words substantially express the same sense. "The spoiler is fallen upon thy summer fruits."

I will bewail with the weeping of Jazer the vine of Sibmah: so the sense is, I will bewail Sibmah as I did bewail Jazer, which, they say, was destroyed before Sibmah: or,

the weeping of Jazer might be a proverbial expression; for it is used also Jeremiah 48:32, like that of the mourning of Hadadrimmon, Zechariah 12:11, though the reason of it be now unknown, as it is in many other proverbs. The words are by others rendered, and that more agreeably to the Hebrew text, I will bewail with weeping (which is a usual Hebraism for I will bitterly bewail)

Jazer, and (which particle is oft understood) the vine of Sibmah. But our translation seems to be justified by the parallel place, Jeremiah 48:32, where it is, O vine of Sibmah, I will weep for thee with the weeping of Jazer. The shouting for thy summer fruits and for thy harvest is fallen; those joyful shouts and acclamations, which were customary in the time of harvest and vintage, Isaiah 9:3 Jeremiah 25:30, shall cease, because thy land shall be wasted, and thy people destroyed. Or, as it is in the margin, the shout or alarm is fallen upon thy summer fruits and thy harvest, instead of that joyful shout which was then used, to which he here alludes; which seems to be the truer translation, not only because this Hebrew word is elsewhere used concerning the shout of an enemy falling upon a people, as Jeremiah 25:30 51:14, but especially by considering the parallel place, Jeremiah 48:32, where, for the shout is fallen, it is, the spoiler is fallen upon, &c. If it be objected, that the next verse speaks of the ceasing of their joyful shouts, and that this Hebrew word is there used for vintage shouting, which at first made me incline to the former interpretation, that seems to be fully answered from Jeremiah 48:33, which speaks likewise of the ceasing of their joy and joyful shouts, but withal adds, in the close of the verse, what may end this controversy, their shouting shall be no shouting; they shall indeed have a shouting, but not such a one as they used to have, a joyful shouting of their own people, but an insulting shout of their enemies. Therefore I will bewail with the weeping of Jazer the vine of Sibmah,.... That is, bewail the one, as he had done the other, both places with the fruits about them being destroyed by the enemy; or "therefore with weeping I will bewail" (most vehemently lament, an usual Hebraism) "Jazer", and "the vine of Sibmah": the prophet here represents the Moabites weeping for their vines more especially, they being a people addicted to drunkenness, in which their father was begotten; hence Bacchus is said to be the founder of many of their cities, see Jeremiah 48:32. The Targum is,

"as I have brought armies against Jazer, so will I bring slayers against Sibmah;''

I will water thee with my tears: shed abundance of them, see Psalm 6:6,

O Heshbon, and Elealeh; perhaps alluding to the fishponds, in the former, Sol 7:4 of these places; see Gill on Isaiah 15:4,

for the shouting for thy summer fruits, and for thy harvest, is fallen; is ceased, so as not to be heard; namely, the singing and shouting which used to be made by labourers, while they were gathering the summer fruits, or reaping the harvest, with which they amused and diverted themselves, and their fellow labourers, and so their time and their work went on more pleasantly; or else that great joy and shouting they expressed when all was ended, something of which nature is still among us at this day; but now in Moab it was at an end, because the enemy had destroyed both their summer fruits and harvest; though Jarchi and Kimchi interpret this shouting of the enemy, of the spoilers and plunderers, upon their summer fruits and harvest, when they destroyed them; and so the Targum,

"upon thy harvest, and upon thy vintage, spoilers have fallen;''

so Noldius (g) renders the words, "for upon thy summer fruits, and upon thy harvest, the shouting shall fall"; that is, the shouting of the enemy, spoiling their fruits and their harvest; and this seems to be the true sense, since it agrees with Jeremiah 48:32 and the ceasing of the other kind of shouting is observed in the next verse Isaiah 16:10.

(g) Ebr Concord. Part p. 253.

Therefore I will {k} bewail with the weeping of Jazer the vine of Sibmah: I will water thee with my tears, O Heshbon, and Elealeh: for the shouting for thy summer fruits and for thy {l} harvest is fallen.

(k) He shows that their plague was so great that it would have moved any man to lament with them, as in Ps 141:5.

(l) The enemies are come upon you, and shout for joy when they carry your conveniences from you as in Jer 48:33.

EXEGETICAL (ORIGINAL LANGUAGES)
9. (Jeremiah 48:32) with the weeping of Jazer] i.e. in sympathy with the weeping of J. I will water thee] lit. drench thee.

for the shouting … fallen] Render with R.V.: for upon thy summer-fruits (or rather “fruit-gathering”) and upon thy harvest the battle shout is fallen. The word for “shout” (hêdâd) is used both of the joyous shout of the wine-treaders (Jeremiah 25:30) and of the wild war-cry of soldiers in a charge (Jeremiah 51:14). It has the former sense in Isaiah 16:10, but the latter here. “Harvest” is used for “vintage” (qâçîr for bâçîr) as in ch. Isaiah 18:5 (see the note).

9–11. The poet gives vent to his sympathy for Moab. These verses are amongst the most beautiful in the poem.Verse 9. - Therefore I will bewail (comp. Isaiah 15:5, and see the Homiletics on that verse). With the weeping of Jazer. "With tears as genuine as Jazer's own" (Kay). O Heshbon and Elealeh (on the close connection of these two cities, see the comment on Isaiah 15:4). For the shouting, etc.; rather, for on thy summer fruits and on thy harvest a shouting is fallen. The "shouting" intended is that of the invading enemy, which replaces the ordinary joy-song of the vintagers (see ver. 10). There they show themselves, on the spot to which their land once reached before it passed into the possession of Israel - there, on its farthest boundary in the direction towards Judah, which was seated above; and taking heart, address the following petitions to Zion, or to the Davidic court, on the other side. "Give counsel, form a decision, make thy shadow like night in the midst of noon; hide the outcasts, do not betray the wanderers. Let mine outcasts tarry in thee, Moab; be a covert to it from before the spoiler." In their extremity they appeal to Zion for counsel, and the once proud but now thoroughly humbled Moabites place the decision of their fate in the hands of the men of Judah (so according to the Keri), and stand before Zion praying most earnestly for shelter and protection. Their fear of the enemy is so great, that in the light of the noon-day sun they desire to be covered with the protecting shade of Zion as with the blackness of night, that they may not be seen by the foe. The short-sentences correspond to the anxious urgency of the prayer (cf., Isaiah 33:8). Pelilâh (cf., peililyyâh, Isaiah 28:7) is the decision of a judge (pâlil); just as in Isaiah 15:5 sheilshiyyâh is the age and standing of three years. The figure of the shadow is the same as in Isaiah 30:2-3; Isaiah 32:2, etc.; nōdēd is the same as in Isaiah 21:14; niddâchai as in Isaiah 11:12; sēther as in Isaiah 32:2, and other passages; shōdēd as in Isaiah 33:1; mippenē as in Isaiah 21:15. The whole is word for word Isaiah's. There is no necessity to read nidchē instead of niddâc Mo'âb in Isaiah 16:4; still less is ay a collective termination, as in Isaiah 20:4. Nor are the words to be rendered "my outcasts ... of Moab," and the expression to be taken as a syntaxis ornata (cf., Isaiah 17:6). On the contrary, such an expression is absolutely impossible here, where the speaker is alluding to himself. It is better to abide by the punctuation as we have it, with niddâchai (zakeph) closing the first clause of Isaiah 16:4, and Moab (tebir, which is subordinate to the following tiphchah, and with this to athnach) opening the second as an absolute noun. This is the way in which we have rendered it above: "Moab ... be a shield to it ... " (though without taking lâmō as equivalent to lō).

The question then arises, By what means has Zion awakened such reverence and confidence on the part of Moab? This question is answered in Isaiah 16:4, Isaiah 16:5 : "For the extortioner is at an end, desolation has disappeared, treaders down are away from the land. And a throne is established by grace, and there sits thereon in truth in the tent of David one judging, and zealous for right, and practised in righteousness." The imperial world-power, which pressed out both marrow and blood (mētz, a noun of the same form as lētz, like mı̄tz in Proverbs 30:33, pressure), and devastated and trod down everything (Isaiah 29:20; Isaiah 10:6; Isaiah 33:1, cf., Isaiah 16:8), is swept away from the land on this side of the Jordan; Jerusalem is not subject to it now, but has come forth more gloriously out of all her oppressions than ever she did before. And the throne of the kingdom of Judah has not fallen down, but by the manifestation of Jehovah's grace has been newly established. There no longer sits thereon a king who dishonours Him, and endangers His kingdom; but the tent-roof of the fallen and now re-erected hut of David (Amos 9:11) is spread over a King in whom the truth of the promise of Jehovah is verified, inasmuch as justice and righteousness are realized through all that He does. The Messianic times must therefore have dawned (so the Targum understands it), since grace and truth (chesed ve'emeth) and "justice and righteousness" (mishpât ūtzedâkâh) are the divino-human signs of those times, and as it were their kindred genii; and who can here fail to recall to mind the words of Isaiah 9:6 (cf., Isaiah 33:5-6)? The king depicted here is the same as "the lion out of Judah," threatened against Moab in Isaiah 15:9. Only by thus submitting to Him and imploring His grace will it escape the judgment.

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