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No-proof is needed that Jeremiah had occasion to direct a prophecy against this old hereditary foe. The account in 2Ki_24:2 shows that even specially at that time the disposition of the Moabites was hostile to Judah; for this prophecy certainly belongs to the time of Jehoiakim and before the fourth year, the Chaldeans and Nebuchadnezzar not being mentioned. The form of the superscription favors its contemporaneousness with the first prophecy against Egypt (Jer_46:1-2). Comp. rems. on that passage. —Jeremiah’s object in this prophecy was evidently to reanimate, as it were, the former declarations of similar purport, and comprise them together for the sake of a powerful total effect. From ver.29 onwards, there is a constant, more or less free, use of older utterances. Of special importance appeared to our prophet the prophecy of Isaiah, itself reproducing an older oracle (Isa_16:13). He makes very extensive use of it, particularly of Jer_48:29-38. Amos also (comp. áְּðֵéÎùָׁàåֹï , Jer_48:45, and äַ÷ְøִéåֹú , Jer_48:24; Jer_48:41, with Amo_2:2). Zephaniah (comp. äִâְãִּéì , Jer_48:26; Jer_48:42, with Zep_2:8; Zep_2:10) and even older utterances of the Pentateuch (comp. Jer_48:45-46 with Num_21:28-29; Num_25:17) have not been left unemployed. Thus the prophecy has not only become very long, but many unevennesses have been produced by the introduction of foreign matters. Movers and Hitzig have thus been misled to assume various interpolations. Graf, however, has satisfactorily rebutted these attacks on the integrity of our text. As regards the structure of the discourse, it consists, according to the peculiarity of Jeremiah’s style, in pictures of various extent, of which we number eleven. The first five are predominantly occupied with the description of the punitive Judgment breaking in upon Moab (Jer_48:1-25), while the four following (Jer_48:26-42) have the reasons of this judgment for their subject. The last two pictures (Jer_48:43-44, and Jer_48:45-46) are related to the two main divisions as supplements, in so far as they contain nothing new, but draw only on two older sources, viz.: 1, a drastic passage by Isaiah, which moreover has nothing to do with Moab; 2, some declarations of the book of Numbers referring to Moab. The last verse is a consolatory glance forming a conclusion to the whole.
1. The Devastation Proceeding from City to City
(Jer_48:1-5.)
Thus saith Jehovah Zebaoth, the God of Israel:
Woe unto Nebo, for it is laid waste!
Confounded and taken is Kiriathaim!
Confounded and broken to pieces is the citadel [Misgab].
2 The glory of Moab is departed.
In Heshbon they have spun evil against her.
“Up! and let us cut her off from being a nation!”
Thou also, O Madmen, art made mad [feeble]:
Behind thee cometh the sword.
3 Hark! Crying from Choronaim—
Desolation and great ruin.
4 Broken in pieces is Moab!
They cry aloud towards Zoar.
5 For the ascent of Luhith is ascended with weeping, with weeping.
For on the descent of Choronaim are heard the oppressors of the cry of woe.
Against Moab. The superscription leans for support on Jer_46:2. Comp. the introduction to chh. 46–51.
Jer_48:1. Thus saith … citadel. That the mountain Nebo is not meant, is seen from the verb, both in its sense and form (fem.). The city of Nebo (comp. Jer_48:22; Num_32:3; Num_32:38) was situated, according to the Onomasticon of Jerome, eight Roman miles south of Heshbon, while Mt. Nebo was six miles west of this city. Comp. Raumer, Paläst., S. 265.—Kiriathaim (comp. Jer_48:23; Gen_14:5; Num_32:37; Jos_13:19; Eze_25:9) is one of the oldest cities of the East-Jordanic district. Burkhardt (Travels in Syria, II., S. 626) found ruins of a place called Et-Taim, half an hour west of Medaba, which, however, does not well harmonize with the statement of Jerome, who places ÊáñéÜèá (Koroiatha, Kiriathaim), ten Roman miles west of Medaba. Comp. Raumer, S. 263, 4 et pass.; Herz.R.-Enc., VII., S. 710.
The citadel [Misgab]. It is very probable from the context that a definite locality is meant, for otherwise either the citadel of the last mentioned city must be intended, or the citadels of Moab generally. In both cases, however, we should expect the word to have a suffix. Hence the chief fortress of the Moabites, Kir-Moab, or Kir-heres (comp. Jer_48:31; Jer_48:36; Isa_15:1; Isa_16:7; Isa_16:11; 2Ki_3:25) has been correctly understood. No appeal can be made in behalf of this view to Isa_25:12, since it is extremely questionable whether a definite locality is there intended. Comp. Drechsler on Isa_25:12. On Kir-Moab, comp. Herz.R.-Enc. VII:, S. 558 sqq.
Jer_48:2. The glory … the sword. From Jer_48:29-30, we see that the Moabites were inclined to proud self-praise, but we cannot here take the word translated glory in the subjective sense, as the whole strophe has for its subject the destruction of real objects. It is, therefore, here as in Deu_26:19; Jer_13:11; Jer_51:4, the subject of their glory.—The name of the city Heshbon gives occasion for a play upon words. We translate “spun” after the example of Meier. Heshbon was then in the possession of the Ammonites (Jer_49:3). On arriving at the boundary the enemy projects his plan of attack. Comp. rems on Jer_48:45. After the deportation of the East-Jordanic tribes by Tiglath-Pileser (2Ki_15:29; 1Ch_5:26), the Moabites appear to have taken possession of their territory. Hence Isaiah (Jer_15:4; Jer_16:8-9) mentions Heshbon among the Moabitish cities. The Ammonites must have come subsequently into possession of the city. Comp. Graf, S. 554; Von Raumer, S. 202 and 289, 270.—A place called Madmen, in Moab, is not expressly mentioned elsewhere, but there seems to be a trace of it in the figure of the dung pit (Isa_25:10), to the choice of which Isaiah may have been occasioned by the existence of such a place, as Joseph Kimchi supposed. Besides a îַãְîֵðָäֹ is mentioned in Benjamin, Isa_10:31; a îַãְîַðָּä in Judah, Jos_15:31; a ãִּîְðָä in Zebulon, Jos_21:35. Hence îַøְîֵï here also is not to be taken as an appellative, as some modern commentators would do, following the LXX., Vulg. and Syr., but as a proper noun.
Jer_48:3-5. Hark … cry of woe. From Choronaim (comp. Isa_15:5) a loud cry is heard, and at (he same time the noise of the city falling into ruins. Comp. Jer_4:6; Jer_6:1; Jer_50:22; Isa_59:7; Isa_60:18.—Graf has made it very probable that by Moab in Jer_48:14 is to be understood, not the country, but the city (Num_21:28; Isa_15:1; Num_22:36). The mention of several cities in connection, and the feminine gender of the verb (comp., however, the masculine in Jer_48:11) favor this. I refer also to Num_21:15, where òָø alone seems to be given as the name of the city.—The first hemistich of Jer_48:5 is taken almost verbatim from Isa_15:5, there being a difference only in the last words. As we have Luhith in Isaiah, without any difference in reading, we ore justified in following the Keri, which has the same here. From the other reading ( ìåּçåֹú = tables, boards) a suitable sense can be wrung only with difficulty. “Est usque hodie vicus inter Areopolin (i.e., Ar-Moab) et Zoarum nomins Luitha,” says Jerome in the Onomasticon. By For the declaration of the preceding verse, that the inhabitants of Ar-Moab cry towards Zoar, is explained, viz., the ascent of Luhith, which is on the road designated, they are seen to ascend weeping.—In the second half of the verse we find a much altered copy of the second half of the verse in Isa_15:5. Instead of “in the way of Horonaim” it is in Jeremiah, “in the descent of Horonaim.” The present form of the text appears to me to betray an effort after greater distinctness and closer correspondence to the topography. Hence the ascent of Luhith is opposed to the descent of Horonaim. He who would go from Ar-Moab to Zoar, would have to go down a declivity at Horonaim, and ascend an elevation at Luhith. Similarly Vitringa on Isa_15:5, only that he makes Luhith come first after Ar-Moab and Horonaim afterward, which, however, evidently contradicts the connection. In Isaiah it reads “they raise a cry of destruction,” and here it might be objected, how could those who go up by Luhith weep, because they raise a cry at Horonaim? When the ascent of Luhith is taking place, the descent of Horonaim lying in the rear is vacant. Or are the people of Horonaim supposed to have remained behind, when the stream of fugitives passed through from Ar-Moab? How could this stream raise a cry at Horonaim while ascending Luhith? They might, however, he anxious when they heard the oppressors behind them at Horonaim. I therefore think that öָøֵé , which has given the commentators so much trouble, and produced so many curiosities of exegesis, is quite correct. öָø is the oppressor; for öåּø is premere, urgere aliquem hostili modo. The genitive is to be taken in that wider and freer sense, which the construct state so frequently has. The oppressors of the cry of woe are those who cause the cry by their oppressions.
Footnotes:
Jer_48:2.— îִâåֹé . Comp. Naegelsb. Gr., § 106, 6.
Jer_48:2.—Whether úִּãֹּîִּé is Kal or Niphal, is doubtful. Both are possible. The Niphal meaning would correspond best to the connection. Comp. Olsh., § 243 d, with Ewald, § 140 b.
Jer_48:3.—I concur with Graf in reading öåֹòֲøָä , following the LXX., instead of öְòåֹøֶéä . In Isa_15:5, which passage the prophet had in view here, the fugitives of Moab flee òַã öֹòַø , and in Jer_48:34 of this chapter, öֹòַø is mentioned with Choronaim. The reading öéòøä which appears also to have led the LXX. astray, so that they write Æïãüñá instead of Óçãþñ , as they elsewhere leader öֹòַø (Gen_14:2; Gen_19:22 sqq.; Isa_15:5) seems to have arisen in a similar manner with éàåùׁéäå , ùׁåîò , etc. Comp. rems. on Jer_17:23. The analogy of Jer_14:3 finally produced the alteration into öְòåֹøֶéäָ .
Jer_48:5.— éַòֲìֶä is a paronomasia with ÷ַòֲìäֵ ; grammatically it is the third person singular impersonal. Comp. Naegelsb. Gr., § 101, 2 b. Instead of the second áְּëִé , we have áåֹ in the passage in Isaiah. It is natural to suppose that here áְּëִé arose from a blending of the following ëִּé with the preceding áְּ , in consequence of indistinct or defective writing of the vowel. Delitzsch also (Jes., S. 207) attributes the reading to a mistake. It is not, however, to be denied that Jeremiah may possibly have written áְּëé . Then it would be more advisable to take the second as an emphatic rhetorical repetition of the first with omission of the preposition (comp. Naegelsb. Gr., § 112, 8), than to give it the part of the subject. For, when we compare cases like òַéִï áְּòַéִï , ùָׁðָä áְùָׁðָä , we must not forget that here the immediate juxtaposition of the two assonant words is essential.
Jer_48:5.—Comp. öåְø with accus., and following òַì as a designation of the term. ad quem; Jdg_9:31; Isa_29:3, and on the construct state, as a substitute for the preposition, Naegelsb. Gr., § 64, 5 c. In accordance with the exegesis of this passage, as given below, we are neither to take öָøִéí as an abstraction=angustiæ, nor with Hitzig to read öְøֵé ( öֵøֵà ), and regard this as the literal name, and connect it as a gloss with öְøִé , meaning the same nor with Graf to take öְøִé (which does not once occur in old Hebrew) is connection with = cry of murder.
Jer_48:6-10
But they shall be like a forsaken one in the wilderness.
7 For on account of thy confidence in thy bungling work
And in thy treasures shalt thou also be taken,
And Chemosh shall go into captivity,
His priests and his princes together,
8 And the spoiler shall come upon every city,
And the city shall not be delivered;
The valley also shall perish,
And the plains shall be devastated—as Jehovah hath spoken.
9 Give wings unto Moab, for it will flee forth.
But its cities shall be desolation
Without any to dwell therein.
10 Cursed be he who doeth Jehovah’s work remissly,
And cursed be he who keepeth back his sword from blood.
Jer_48:6-8. Flee … hath spoken. The call to flee is evidently intended ironically, for the announcement directly follows that the condition of the fugitives will be an extremely wretched one, that they will indeed be again taken.—Like a forsaken one,—like Aroer. Three Aroers are known; in Judah (1Sa_30:26), in Gad (Num_32:34; Jos_13:25; Jdg_11:33, 2Sa_24:5), and in Reuben (Deu_2:36; Deu_3:12; Deu_4:18; Jos_12:2; Jos_13:9; Jdg_11:26). The first cannot possibly be meant. How one of the two others, whether that on the Arnon, or that further to the north, in the vicinity of Rabbath-Ammon, can be called “Aroer in the wilderness,” it is difficult to perceive. For if even on the basis of Isa_17:2, the city be supposed to be then destroyed, it is yet strange that a destroyed city should be designated as situated “in the wilderness,” since this expression by no means involves the idea of destruction. Hence I have adopted the alternate reading proposed, which is favored by what follows. Neither a city, nor a tree, nor ruins, can See and be taken, but this may easily happen to one nudatus et desertus in the wilderness. The causal sentence, Jer_48:7, has then the sense: thy flight will no longer procure thee protection, as one forsaken in the desert, finds out, for thou also (like other nations) wilt be taken. And this will be the punishment of Moab for having founded its happiness on false supports.—Chemoah (the Chethibh ëִּîִéùׁ is perfectly unique) was the national god of the Moabites and Ammonites (1Ki_11:7; 2Ki_23:13; Jdg_11:24). Moab is, therefore, called the people of Chemosh (Jer_48:46; Num_21:29); accordingly here, also, his princes are called princes of Chemosh. The idol goes into captivity when his image is carried away. Comp. Jer_49:8; Amo_1:15; Hos_10:5-6. The passage Amo_1:15 seems to have been in the prophet’s mind here, as in Jer_49:3.
Jer_48:8 describes the destruction of the immovable property; cities, valleys (all river-valleys in antithesis to elevated plains and mountains), and plains ( îִéùׁåֹø the plateau of Rabbath-Ammon, south as far as the Arnon. Comp. Deu_3:10; Deu_4:43; Jos_13:9; Jos_13:16-17; Jos_13:21; Jos_20:8; Raumer, Pal. S. 71 ff.)
Jer_48:9. Give wings … therein. In comparison with Jer_48:6 there is evidently a progress here; there it is a mere call to Fight, here the call is to at ford Moab the only still imaginable means for this, viz., wings. The one call is as ironical as the other. There is a strengthening of the irony in the word “for,” which designates the fleeing away as the object not of the speaker, but of Moab. Comp. Isa_16:2.—The second half of the verse corresponds as a brief synopsis to all that has been mentioned from Jer_48:6 b to Jer_48:8, as the result of the first summons (Jer_48:6 a). The expression is as in Jer_46:19; Jer_49:17; Jer_51:43; Jer_4:9, etc.
Jer_48:10. Cursed … from blood. These words are the foil to the foregoing description. On this background the irony appears in its full strength. From these words we perceive what was the true meaning of the summons to flight, and how much more bitter the severity is rendered by these contrasting announcements (Jer_48:6 b–Jer_48:8; Jer_48:9 b). Moab’s destruction is designated as the work of the Lord, because this is no more than the execution of a decree of judgment pronounced by Him. Comp. Jer_25:31; Jer_46:10; Jer_51:6.—Remissly. Comp. Pro_10:4; Pro_12:27.
Footnotes:
Jer_48:6.— åúäéðä . If the condition to be expected as a consequence of the flight were to be designated, åְäָéåּ or åúäéðä would be grammatically more correct. Hence I take åְäָéåּ in the adversative sense, and the Imperf. as a simple announcement. The plural of the third person refers to the ideal plural contained in the collective ðַôְùְׁëֶí .
Jer_48:6.—It has been with reason supposed that ëְּòַøְòַø is to be read instead of ëְּòֲøåֹòֵø , according to the analogy of Jer_17:6 The opinion that the strange word was also the name of a city, and indeed of the well known Aroer, may easily have given occasion to the raiding of the text. The ancient translations vacillate: the LXX. translate ὄíïò ἄãñéïò ( òָøåֹø ). Vulg.: myrica (virgultum humile et spinosum); Syrus: truncus arboris, stips. All these renderings lack proper etymological foundation, Gesenius (Commentary on Isa_7:2), and in his Thesaurus (S. 10, 74), fixes the meaning of rudera, ruinæ, on òֲøåòֵø itself, but for this also there is no etymological basis.
Jer_48:7.—The meaning of îַ ֽòַùִׂéí is doubtful—bulwark, bungling work (idol images), property—the latter according to passages like Exo_23:16; 1Sa_25:2. But in these passages îַòֲùֶׁä denotes only the pursuit of agriculture and its products. An emphasis on this appears to be superfluous with àåֹöָøåֹú . Since immediately afterwards the disgraceful carrying away of the principal idol of Moab is expressly mentioned, the mention of these manufactured idols as vain supports is more suitable to the connection (Jer_50:16; Jer_10:3; Jer_10:9; Jer_25:6-7. Comp. Jer_49:4).
Jer_48:7.— éçã (Chethibh) does not occur elsewhere in Jeremiah. In the parallel passages, also, we find éַçְãָּé .
Jer_48:8.— àùׁø àîø é× . This àֲùְׁø , whether we take it as=as, because, or which, is quite contrary to the usage of Jeremiah, since he always inserts àîֹø é× alone (Jer_6:15; Jer_30:3; Jer_33:11; Jer_33:13; Jer_49:2; Jer_49:18). J. D. Michaelis supposes it is ortum ex repetitione finalium literarum præcedentis, îéùׁø . It is also wanting, according to him, in Cod. 72.
Jer_48:9.— öéõ from the radical meaning micare, promicare, has also the meanings of “forehead plate” (of the high-priest, Exo_28:36-38), “flower,” and “wing,” in which last it occurs here. In Chaldee it is used for ala, Psa_139:9; for fin Lev_11:9. Comp. Buxtorf’s Lox. Chald., p. 1907. The choice both of this word and the following ðָöà , seems to have been occasioned by an effort at paronomasia. For ðָöָà also (properly ðöä . Comp. ð֥åֹöָä , wing; Eze_17:3; Eze_17:7; Job_39:13—the à for the sake of uniformity with úֵּöֵà . Comp. Naegelsb. Gr. § 93 d, Anm.), is ἅðáî ëåãüìåíïí .
Jer_48:11-13
And he lay still on his lees,
And was not drawn off from one vessel to another,
Neither hath he gone into exile:
Therefore hath his taste remained in him,
And his fragrance hath not changed.
12 Therefore behold, the days are coming, saith Jehovah,
That I will send unto him tilters, who shall tilt him up
And empty his vessels and dash his dishes in pieces.
13 And Moab shall be put to shame by Chemosh,
As the house of Israel was put to shame by Bethel, their confidence.
Jer_48:11-13. Moab … their confidence. Since the Moabites took the land from the original inhabitants, the Emims (Deu_2:10), they had generally remained in quiet possession of it. They had never been carried into captivity, as had been the case with Israel in their stay in Egypt and the deportation of the ten tribes. That this is the meaning of the figure is expressly declared in Jer_48:11, by the words neither hath he gone into exile. It seems to me doubtful whether Jeremiah has reference to Isa_25:6; at any rate, on account of the difference in the main thoughts, the reference can be only cursory and verbal. Essentially the same thought, however, is expressed in the same words in Zep_1:12, whence it is probable that Jeremiah had this passage in mind. Four points are distinguished: 1. As a basis the fact that Moab has never been transfused. 2. The primary consequence that its taste and odor have remained. So far as this refers to the outward status rerum, a great degree of national prosperity is thus designated. In so far, however, as the words refer to the inward habitus, or to their relation to God and connected with this to His people, they express a sense unfavorable to Moab. They declare that Moab has never been thoroughly purified, never been freed from its enmity to the Lord and His people. 3. As a secondary consequence, it is mentioned, that a time of visitation is impending on Moab, since it cannot possibly be privileged against such a season. The instruments of the visitation are designated, in accordance with the figure in Jer_48:11, as coopers, who are to tilt up the old casks, empty and then break them in pieces. 4. As the final result it is mentioned that Moab will be put to shame by Chemosh as Israel by Bethel. The long undisturbed quiet was physically considered a benefit to Moab, but spiritually a gracious opportunity which it did not make use of. Hence Moab must become wise, like Israel, by loss and suffering (comp. 1Ki_12:28-33).
Footnotes:
Jer_48:11.—On àֵì for òַì comp. rems. on Jer_10:1.
Jer_48:12.— òָòָä , inclinare, only here and Jer_2:20 in Jeremiah. In öֹòִéí , the object is Moab, or the wine representing it; since it is to be mentioned what is made empty there must be another object to éָøִé÷éּ and as ðֵáֶì , (originally a leathern bottle, and then cadus, urceus; comp. Jer_13:12; Lam_4:2; Isa_30:14) offered itself as a paronomasia [alliteration] to ðִëִּõ , it is given as the third object, though really the object remains the same. In order to render the alliteration we have translated, after Luther, [Blayney, Noyes, Wordsworth] “tilters” and “tilted;” [Cowles: emptyers; and the former after Meier, render “dash” and “dishes.”—S. R. A.]
Jer_48:14-17
And strong men for the war?
15 Desolated is Moab and his cities go up,
And his best young men go down to the slaughter,
Saith the King, Jehovah Zebaoth is his name.
16 Moab’s destruction is near approaching,
And his calamity hastens on apace.
17 Bemoan him, all his neighbors,
All ye, who know his name,
Say, how is the mighty stem broken,
The splendid rod!
Jer_48:14-15. How can … his name. In opposition to Moab’s boastful glorying in his warlike strength, desolation is announced in general and destruction according to a just Nemesis of the main objects of his glorying: the fortified cities, which seemed to rest immovably on their foundations, must fly away in smoke; the strong youths, who aimed high, must go down to slaughter.—Go down, etc. Comp. Isa_34:6-7; Jer_50:27; Jer_51:40.—Saith, etc. Comp. Jer_46:18; Jer_51:57.
Jer_48:16-17. Moab’s destruction … splendid rod. So near and certain is the destruction of Moab that his neighbors and friends are called upon to bemoan the overthrow of this power so highly extolled hitherto by themselves.—Bemoan him. Comp. Jer_15:6; Jer_16:5; Jer_22:10.—Neighbors (comp. Jer_46:14; Jer_48:39; Jer_49:5), literally those round about him, therefore most intimately acquainted with him, ye who know his name, being the more distant acquaintances. (Comp. the related expressions in Psa_87:4; Job_19:13; Job_42:11; Ps. 56:14; psa 88:9, 19).—The mighty stem. Comp. Psa_110:2; Eze_19:12; Eze_19:14.
Footnotes:
Jer_48:15.—The singular òָìָä is certainly surprising, but the alteration of the text to ùֹׁãֵã (the spoiler of Moab and his cities goes up) [as J. D. Mich., Ewald, Graf, Blayney], seems to me unnecessary. I believe that Jeremiah had in view the passage in Jdg_20:40 ( åְäִðֵּä òָìָä ëְìִéìÎäָòִéø äַùָּׁîַéְîָä ), and that thus the sing. masc. is explained, which moreover in the principle of the ideal number (the entirety of the cities regarded as a unit. Comp. Naegelsb. Gr., § 105, 4 a) has a grammatical support.
Jer_48:16—Comp. Isa_13:22; Isa_54:1; Naegelsb. Gr., § 95, 3 b.
Jer_48:18-25
Thou inhabitant daughter of Dibon!
For the spoiler of Moab is advancing against thee,
He destroyeth thy strongholds.
19 Place thyself by the wayside and look out,
Thou inhabitress of Aroer;
Ask of the fugitive and her who is escaped!
Say, What hath been done?
20 “Moab is confounded, for she is broken down.
Howl and cry!
Proclaim it on the Arnon, that Moab is destroyed;
21 And judgment has come on the land of the plain,
On Holon and on Jahazah, and on Mephaath,
22 And on Dibon, Nebo and Beth-diblathaim,
23 And on Kiriathaim, Beth-gamul and Beth-meon,
24 And on Kerioth and Bozrah,
And on all the cities of the land of Moab, far or near.
25 The horn of Moab is broken off,
And his arm is shattered”—saith Jehovah.
Jer_48:18. Come down … thy strongholds. Isa_47:1 was here in the prophet’s mind, “Come down and sit in the dust, O virgin daughter of Babylon.”—On Dibon, which, as we conclude from thy strongholds, was a fortified city and was situate a league north of the Arnon, comp. Num_32:3; Num_32:34; Jos_13:9; Jos_13:17; Isa_5:2; Raumer, Pal. S. 261.
Jer_48:19. Place thyself … done. To the inhabitants of Aroer, the southern boundary city of the îִéùׁåֹø (comp. rems. on Jer_48:8) the sad summons is addressed to go out into the street, to spy out (comp. Nah_2:2) and then to make inquiries from the approaching train of the fugitives.
Jer_48:20-25. Moab … saith Jehovah. These verses contain the answer of the escaped.—Judgment. The choice of the expression is occasioned by the mishor, plain, which signifies not merely plain, but æquitas, justitia. Comp. Psa_29:11; Psa_45:7; Psa_67:5. Judgment is thus to come upon the land, whose name also signifies “land of righteousness.” The cities mentioned afterwards are all in the Mishor. Holon (different from another in Judah, Jos_15:51) is mentioned here only. Jahaza (Comp. Isa_15:4; Num_21:23; Jos_13:18; Jdg_11:20) lay, according to Eusebius and Jerome, in the vicinity of Medaba. Comp. Raumer, S. 263.—Mephaath is elsewhere called îֵéôַòַú (Jos_13:18) or îֵéôַòַú (Jos_21:37; 1Ch_6:64). According to the passages cited from the book of Joshua it belongs to the tribe of Reuben and to the Mishor.—Dibon. Comp. rems on Jer_48:18.—Nebo. Comp. rems. on Jer_48:1.—Beth-diblathaim is not mentioned elsewhere in the Old Testament. Its position is clear from the statement of Jerome, that Jahaza was situated between Medaba and Diblathaim. (Vid. Onomasticon s. v. Jaffa).—Kiriathaim. Comp. rems. on Jer_48:1.—Beth-gamul occurs here only. If Porter is correct in recognizing Bozrah, Kerioth and Beth-gamul in the present ruined cities of the Hauran, Bosra, Kureiyeh and El Jemal, we have here three cities not in Moab, but separated from it by the entire territory of the Ammonites. Comp. Raumer, Pal. S. 251, 2. This hypothesis is, however, improbable, since real Moabitish cities can be shown for Bozrah and Kerioth. See below.—Beth-meon was named in full Beth-baal-meon (Jos_13:17); elsewhere Baal-meon (Num_32:38), and is designated among the other places as belonging to the Mishor and to the tribe of Reuben. Comp. Raumer, S. 259 and 264.—Kerioth. Comp. Jer_48:41 and Amo_2:2. Seetzen found a place on Mt. Attarus (comp. òֲèָøֹú Num_32:34-35) called El-Karriât, which he decidedly regards as Kerioth not Kiriathaim. Comp. Raumer, S. 251, 2.—Bozrah. There is a Bozrah mentioned as in Edom (comp. rems. on Jer_49:13) and one as in the Hauran, but the latter not in the Bible. It was the Bostra of the Romans, the birthplace of Philippus Arabs. Immense ruins still testify to the importance of the city. Comp. Raumer, S. 244. Since, however, a place áֶּöֶø in the Mishor is expressly mentioned (Deu_4:43; Jos_20:8; Jos_21:36), and since the LXX. always render this name by B üóïñ , we do not hesitate to recognize áָּöְøָä in this áֶּöֶø .—And on all the cities, etc. From the context it can only be the cities to the north of Aroer which are meant, for according to Jer_48:19 sqq., the fugitives announce to the people of Aroer that both the cities further to the north, and also those more to the south in the vicinity of Aroer were already taken. From this it follows that the whole northern half of the country was in the hands of the enemy, and consequently Moab’s horn and arm (the biblical types of dominion and strength, comp. Ps. 75:5, 11, 1Sa_2:31; Psa_10:15) are broken.
[On the Moabitic stone recently discovered, which confirms many of the names here mentioned, see Bibliotheca Sacra, Oct. 1870. Andover.—S. R. A.]
1. Moab’s Pride and his Punishment in General
Jer_48:26-30
And Moab may wallow in his vomit,
And he also may become a derision!
27 Or was not Israel a derision unto thee,
When he was found among the thieves?
Yea, for at each of thy words concerning him thou shookest thyself.
28 Leave the cities and dwell in the rock, ye inhabitants of Moab,
And be as the dove that maketh her nest on the walls of the yawning ravine.
29 We have heard the arrogance of Moab, the very arrogant,
His loftiness, and his arrogance and his pride and the haughtiness of his heart
30 I know, saith Jehovah, his insolence
And the nothingness of his boastings; nothing have they effected.
Jer_48:26-27. Make ye him … shookest thyself. A man, who is beastly intoxicated, falls into his own vomit, and how does he provoke to its full extent the derisive laughter of the beholder! So shall it be to Moab for his boasting against Jehovah. This making drunk reminds us of the figure of the cup of wrath (Jer_15:15 coll. Jer_13:13). As there, those who make drunk are those whom the Lord has appointed His agents in executing the punishment.—Magnified himself Comp. Jer_48:42. The expression seems to be taken from Zep_2:8; Zep_2:10, an older prophecy against Moab. Comp. also Joe_2:20.—The objection on the part of Moab that this is too severe a punishment is met with the intimation that Moab had done the same to the Israelites.—When he was found, etc. This is usually also taken as a question. But was not Israel really often caught in thievery and punished for it? Jeremiah expressly affirms this in Jer_2:26. What reason would Moab otherwise have had for scorning Israel? I therefore regard àִí as a particle of time=when, as often as (Num_21:9; Gen_38:9). It is then thus admitted that Israel had been more than once caught in criminal conduct and punished, but observe that it is said among thieves. In this there is an allusion to the fact that Israel was only seduced by others, and that the principal thieves, to which Moab belonged, were his heathen neighbors.—Yea, for, etc. This is the answer to the question. We supply Yea.— îִãֵּé =pro sufficientia, pro ratione (Isa_66:23; Zec_14:16), comp. Jer_31:20. From the latter passage we see also that ( áּåֹ ) him is to be referred to thy words.—Shookest thyself. This may be shaking of the head (comp. Jer_18:16) or shrugging of the shoulders, but equally in either case is it an expression of scorn.
Jer_48:28. Leave … yawning ravine. The preceding figure was adapted to humble Moab’s national pride, the present relates to his warlike pride. They boasted greatly of their valor in war (Jer_48:14), and doubtless also of their excellent fortifications (comp. Jer_48:18). They are now told that they will be driven from their bulwarks and into the rocky mountains, there like a wild pigeon to pass a troubled, ever threatened existence.—On the walls. The word is found besides only in Isa_7:20, where it undoubtedly signifies beyond. òֵáֶø , however, signifies not merely the side beyond, but the side generally. (Comp. Jer_49:32; 1Ki_5:4; Exo_32:15). On the doves in Palestine comp. Herzog, Real-Enc., XV. S. 425.
Jer_48:29-30. We have heard … effected. These two verses are no more than a reproduction, extended by a few additions, of Isa_16:6 in accord with Zep_2:10. In this quotation the prophet expresses the thought, which is expected as a foundation to Jer_48:26-28, viz., an answer to the question, whence comes on the one band Moab’s scorn towards Jehovah and His people, on the other, the particularly severe punishment of the same? Answer: to the pride of Moab corresponds both his scorn against Israel and the chastisement, which he receives on the part of Jehovah. Hence the prophet labors by an accumulation of terms to describe the arrogance of the Moabites as surpassing all bounds.
Footnotes:
Jer_48:18.—Judging from the parallel passage (Isa_47:1) we must read with the Keri åּùֻׁáִé . öָîָà everywhere else signifies thirst. “To seat one’s self in the thirst,” however, sounds very strange. We must then either punctuate öָîַà , or regard öָîָà as a collateral form of öָîֵà (comp. ìָáֵï with ìָáֶï , Gen_49:12; çָìֵá with çָìָá , Exo_23:19). In Latin also sitientia is used for regiones aridæ. Comp. Plin. Hist., N. X. 73; XII. 28; XXV. 11.
Jer_48:18.— éùׁáú áúÎãéáåï . This form of expression is found besides here only in Jer_46:19. The construction is as in áְúåּìַú áַּú öִéּåֹï , Isa_37:22. Comp. Naegelsb. Gr., § 64, 4.
Jer_48:19.— ðñ åðîìèäֹ . The different gender is to express the variety. On the irregular accentuation of ðִîְìָèָä comp. Olsh., S. 253 and 363.
Jer_48:19.—On ðִäְéָ ֽúָä and its difference from the masc. (the idea of multiplicity involved in the feminine) comp. Naegelsb. Gr., § 60, 6 b.
Jer_48:20.—The fem. çַúָּä can only be referred to Moab, in spite of the immediately preceding äֹáִéùׁ . It is the same change in gender as in Jer_48:9, Jer_48:11, Jer_48:15 ( ùֻׁãַּã î× åּòָéֶéäָ , and then again áַּçåּøָéå ), Jer_48:38-39. Observe besides that äֹáִéùׁ precedes as ùֶׁãַּã does.
Jer_48:20.—The alteration of the Keri (to accord with the following äַâִּéãåּ ) is unnecessary, since the fem. form of the imperf. evidently attaches itself to the preceding òִîְãִé , etc. Accordingly it is Aroer, which is addressed, not Moab.
Jer_48:31-35
And over Moab, the whole of it, I cry.
Over the men of Kir-heres there is sighing.
32 My tears over Jazer flow even to thee, thou vine of Sibmah:
Thy shoots are gone over the sea,
Even to the sea of Jazer they did reach.
On thy fruit harvest and thy vintage is the spoiler fallen;
33 And joy and gladness is taken from the fruit fields and the land of Moab;
And I cause the wine to fail from the wine presses;
They will not tread with shouting,—
With a shouting that is no shouting.
34 From the cry of Heshbon even to Elealeh,
Unto Jahaz they raise their voice:
From Zoar to Horonaim, the three year old heifer,
For even the waters of Nimrim shall be desolations.
35 And I destroy Moab, saith Jehovah,
Him who ascends the high places and burns incense to his gods.
Jer_48:31. Therefore … there is sighing. This verse begins with a free rendering of Isa_16:7. While there the third person is used, here Jeremiah speaks in the first person, being evidently himself shocked by the fearful import of the message which he has to deliver. Comp. Isa_15:5; Isa_16:9; Isa_16:11; Isa_21:3 and Drechslerad loc.—In the words, the whole of it, he declares that here he has not merely the northern half of the country, the Mishor, but the whole country in view, mentioning a series of cities from the north to the extreme south (Jer_48:34).—Over the men, etc. In the original passage it reads “over the raisin cakes of Kir-hareseth will ye sigh, deeply troubled.” There is no need of seeking aid from indistinctly written MSS., it being quite in Jeremiah’s manner to substitute for a marked and strange expression, one softer and more usual. He has evidently omitted the concluding words and substituted àֲðְùֵׁé (men) for àֲùִׁéùׁé (grapes, raisin-cakes). The second person plural would be in too strong a contrast to the first person in the hemistich, and therefore the third person singular masculine is chosen, which is to be taken in its impersonal sense.
Jer_48:32-33. My tears … no shouting. In Isa_16:9 it reads “Therefore I will bewail with the weeping of Jazer.” If we take îִáְּëִé of the text in the sense of a comparison the connection in meaning with the original would disappear, and then no good ground for the comparative is apparent. Jaazer, according to the Onomast. (s. v. Azer and Jazer), was 15 m. p., Sibmah only live hundred paces from Heshbon. They were, therefore, neighboring towns in a fertile district abounding in fruit and wine. Since then they were thus, as it were, sisters, the centres of agriculture closely connected by solidarity of interest, and the blow which strikes one affects the other also, one is not to be bewailed alone, but both at the same time. This is essentially the meaning of áִáְëַé (in the weeping over Jaazer is contained also that over Sibmah) and of îִáְִëִé (Sibmah participates in the tears which flow over Jaazer).—The district of Salt, in the vicinity of which Jaazer must have been situated (comp. Rau