Isa 16:4 | KD | STEP | 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., ). Pelilâh (cf., peililyyâh , ) is the decision of a judge ( pâlil ); just as in sheilshiyyâh is the age and standing of three years. The figure of the shadow is the same as in ; , etc.; nōdēd is the same as in ; niddâchai as in ; sēther as in , and other passages; shōdēd as in ; mippenē as in Isa 21:15. The whole is word for word Isaiah's. There is no necessity to read nidchē instead of niddâc Mo'âb in ; still less is ay a collective termination, as in Isa 20:4. Nor are the words to be rendered “my outcasts ... of Moab,” and the expression to be taken as a syntaxis ornata (cf., ). 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 , 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 , : “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 , pressure), and devastated and trod down everything ( ; ; , cf., ), 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 ( ) 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 (cf., )? The king depicted here is the same as “the lion out of Judah,” threatened against Moab in Isa 15:9. Only by thus submitting to Him and imploring His grace will it escape the judgment.

‏ Isaiah 16:4

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., Isa 33:8). Pelilâh (cf., peililyyâh, Isa 28:7) is the decision of a judge (pâlil); just as in Isa 15:5 sheilshiyyâh is the age and standing of three years. The figure of the shadow is the same as in Isa 30:2-3; Isa 32:2, etc.; nōdēd is the same as in Isa 21:14; niddâchai as in Isa 11:12; sēther as in Isa 32:2, and other passages; shōdēd as in Isa 33:1; mippenē as in Isa 21:15. The whole is word for word Isaiah's. There is no necessity to read nidchē instead of niddâc Mo'âb in Isa 16:4; still less is ay a collective termination, as in Isa 20:4. Nor are the words to be rendered “my outcasts ... of Moab,” and the expression to be taken as a syntaxis ornata (cf., Isa 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 Isa 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 Isa 16:4, Isa 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 Pro 30:33, pressure), and devastated and trod down everything (Isa 29:20; Isa 10:6; Isa 33:1, cf., Isa 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 (Amo 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 Isa 9:6 (cf., Isa 33:5-6)? The king depicted here is the same as “the lion out of Judah,” threatened against Moab in Isa 15:9. Only by thus submitting to Him and imploring His grace will it escape the judgment.