Isaiah 15:8
For their outcry echoes to the border of Moab. Their wailing reaches Eglaim; it is heard in Beer-elim.
For their outcry echoes
The Hebrew word for "outcry" is "זְעָקָה" (ze'akah), which conveys a loud cry or a call for help, often in distress. This word is used in the context of deep anguish and desperation. The "echoes" suggest that the cry is not only loud but also pervasive, resonating throughout the land. This reflects the profound impact of the calamity that has befallen Moab, emphasizing the severity of their suffering and the widespread nature of their distress.

to the border of Moab
The "border of Moab" indicates the geographical extent of the outcry. Moab was a nation located east of the Dead Sea, often in conflict with Israel. The mention of the border signifies that the distress is so great that it affects the entire nation, from its heart to its peripheries. Historically, Moab was known for its fortified cities and strong borders, yet even these cannot contain the cries of its people, highlighting the overwhelming nature of their plight.

Their wailing reaches Eglaim
"Wailing" in Hebrew is "יְלָלָה" (yelalah), a term that denotes a mournful, lamenting cry. Eglaim is a location whose exact historical and geographical details are not well-documented, but it is believed to be a town within Moab. The use of "reaches" suggests that the sound of mourning travels far, indicating the intensity and volume of the lamentation. This phrase underscores the pervasive sorrow that has gripped the nation, affecting every corner of Moab.

it is heard in Beer-elim
Beer-elim, meaning "well of the mighty ones," is another location within Moab. The phrase "it is heard" implies that the cries of the Moabites are not only loud but also significant enough to be noticed by others. This suggests a communal aspect to the suffering, where the pain of one becomes the pain of all. The mention of Beer-elim, possibly a place of significance or strength, contrasts the current state of vulnerability and helplessness experienced by the Moabites.

Persons / Places / Events
1. Moab
An ancient kingdom located east of the Dead Sea, often in conflict with Israel. Moab is frequently mentioned in the Bible as a place of judgment due to its idolatry and opposition to God's people.

2. Eglaim
A location in Moab, possibly a city or region, mentioned in the context of the widespread lamentation and distress of the Moabites.

3. Beer-elim
Another location in Moab, possibly a well or a place of gathering, indicating the extent of the outcry and wailing throughout the land.

4. Outcry and Wailing
The emotional response of the Moabites to impending judgment and destruction, symbolizing deep distress and hopelessness.

5. Isaiah
The prophet who conveyed God's messages of judgment and hope to Israel and surrounding nations, including Moab.
Teaching Points
The Reality of Divine Judgment
God's judgment is real and affects nations and individuals who oppose His will. The outcry of Moab serves as a warning to all who live in rebellion against God.

The Universality of Human Suffering
The widespread wailing in Moab reminds us that suffering and distress are universal human experiences, often resulting from sin and separation from God.

The Call to Repentance
The lamentation of Moab highlights the need for repentance. As believers, we are called to turn away from sin and seek God's mercy before judgment comes.

The Sovereignty of God
God's control over nations and history is evident in the prophecy against Moab. We can trust in His sovereign plan, even when facing difficult circumstances.

The Hope of Redemption
While judgment is certain, God's ultimate desire is for redemption and restoration. We are called to share the hope of the Gospel with those who are lost and in distress.
Bible Study Questions
1. How does the outcry of Moab in Isaiah 15:8 reflect the consequences of living in opposition to God?

2. In what ways can the lamentation of Moab serve as a warning for individuals and nations today?

3. How do the themes of judgment and lamentation in Isaiah 15 connect with the message of hope and redemption found in the New Testament?

4. What practical steps can we take to ensure that we are living in alignment with God's will, avoiding the judgment seen in Moab?

5. How can we, as believers, offer hope and comfort to those who are experiencing distress and suffering in our communities?
Connections to Other Scriptures
Jeremiah 48
This chapter parallels Isaiah 15, as it also prophesies the destruction of Moab, emphasizing the themes of judgment and lamentation.

Numbers 21:16-20
This passage mentions Beer, a place where the Israelites sang a song of praise, contrasting the wailing in Moab with the joy of God's provision.

Revelation 18
The fall of Babylon is described with similar language of lamentation and wailing, drawing a parallel to the judgment of Moab and the ultimate judgment of all nations opposed to God.
Ar and Kir of MoabIsaiah 15:1-9
God Works in the Night TimeJ. Parker, D. D.Isaiah 15:1-9
National DistressW. Clarkson Isaiah 15:1-9
Oracle Concerning MoabE. Johnson Isaiah 15:1-9
The Moabite StoneProf. S. R. Driver, D. D.Isaiah 15:1-9
The Prophet's Pity for MoabF. Delitzsch.Isaiah 15:1-9
People
Isaiah, Zoar
Places
Ar, Beer-elim, Brook of the Willows, Dibon, Eglaim, Elealeh, Heshbon, Horonaim, Jahaz, Kir, Luhith, Medeba, Moab, Nebo, Nimrim, Zoar
Topics
Along, Beer, Beerelim, Beer-elim, Beer-e'lim, Border, Borders, Cry, Distress, Echoes, Eglaim, Egla'im, Elim, Goes, Howling, Lamentation, Limits, Moab, Reaches, Round, Territory, Thereof, Wail, Wailing
Dictionary of Bible Themes
Isaiah 15:8

     5899   lament

Library
The Sea of Sodom
The bounds of Judea, on both sides, are the sea; the western bound is the Mediterranean,--the eastern, the Dead sea, or the sea of Sodom. This the Jewish writers every where call, which you may not so properly interpret here, "the salt sea," as "the bituminous sea." In which sense word for word, "Sodom's salt," but properly "Sodom's bitumen," doth very frequently occur among them. The use of it was in the holy incense. They mingled 'bitumen,' 'the amber of Jordan,' and [an herb known to few], with
John Lightfoot—From the Talmud and Hebraica

Tiglath-Pileser iii. And the Organisation of the Assyrian Empire from 745 to 722 B. C.
TIGLATH-PILESER III. AND THE ORGANISATION OF THE ASSYRIAN EMPIRE FROM 745 to 722 B.C. FAILURE OF URARTU AND RE-CONQUEST Of SYRIA--EGYPT AGAIN UNITED UNDER ETHIOPIAN AUSPICES--PIONKHI--THE DOWNFALL OF DAMASCUS, OF BABYLON, AND OF ISRAEL. Assyria and its neighbours at the accession of Tiglath-pileser III.: progress of the Aramaeans in the basin of the Middle Tigris--Urartu and its expansion into the north of Syria--Damascus and Israel--Vengeance of Israel on Damascus--Jeroboam II.--Civilisation
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7

Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as
John Edgar McFadyen—Introduction to the Old Testament

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