Isa 16:7-8 | KD | STEP | Therefore the delightful land is miserably laid waste. “Therefore will Moab wail for Moab, everything will wail: for the grape-cakes of Kir-hareseth will ye whine, utterly crushed. For the fruit-fields of Heshbon have faded away: the vine of Sibmah, lords of the nations its branches smote down; they reached to Ja'zer, trailed through the desert: its branches spread themselves out wide, crossed over the sea.” The Lamed in l'Moab is the same as in , and in la'ashishē , which follows here. Kir - hareseth (written Kir - heres in , and by Jeremiah; compare 2Ki 3:25, where the vowel-pointing is apparently false): Heres or Hareseth may possibly refer to the glazed tiles or grooved stones. As this was the principal fortress of Moab, and according to it had already been destroyed, ‛ashishē appears to mean the “strong foundations,” - namely, as laid bare; in other words, the “ruins” (cf., , and mōsedē in ). But in every other passage in which the word occurs it signifies a kind of cake; and as the devastation of the vines of Moab is made the subject of mourning afterwards, it has the same meaning here as in Hos 3:1, namely raisin-cakes , or raisins pressed into the form of cakes. Such cakes as these may have been a special article of the export trade of Kir. Jeremiah has altered 'ashishē into 'anshē ( ), and thus made men out of the grapes. Hâgâh is to be understood in accordance with ; (viz., of the cooing of the dove); 'ac (in good texts it is written with mercha , not with makkeph ) according to Deu 16:15. On the construction of the pluralet . shadmoth , compare Hab 3:17. We have rendered the clause commencing with baalē goyim (lords of the nations) with the same amphibolism as we find in the Hebrew. It might mean either “lords of the nations ( domini gentium ) smote down its branches” (viz., those of the vine of Sibmah ; hâlam being used as in ), or “its branches smote down (i.e., intoxicated) lords of the nations” ( dominos gentium ; hâlam having the same meaning as in the undisputed prophecy of Isaiah in ). As the prophet enlarges here upon the excellence of the Moabitish wine, the latter is probably intended. The wine of Sibmah was so good, that it was placed upon the tables of monarchs, and so strong that it smote down, i.e., inevitably intoxicated, even those who were accustomed to good wines. This Sibmah wine was cultivated, as the prophet says, far and wide in Moab - northwards as far as Ja'zer (between Ramoth, i.e., Salt, and Heshbon, now a heap of ruins), eastwards into the desert, and southwards across the Dead Sea - a hyperbolical expression for close up to its shores. Jeremiah defines yâm (the sea) more closely as yam Ja‛zer (the sea of Jazer; vid., ), so that the hyperbole vanishes. But what sea can the sea of Jazer be? Probably some celebrated large pool, like the pools of Heshbon, in which the waters of the Wady ( Nahr ) Sir , which takes its rise close by, were collected. Seetzen found some pools still there. The “sea” ( yâm ) in Solomon’s temple shows clearly enough that the term sea was also commonly applied to artificial basins of a large size; and in Damascus the marble basins of flowing water in the halls of houses are still called baharât ; and the same term is applied to the public reservoirs in all the streets of the city, which are fed by a network of aqueducts from the river Baradâ . The expression “break through the desert” ( tâ‛u midbâr ) is also a bold one, probably pointing to the fact that, like the red wines of Hungary at the present time, they were trailing vines, which did not require to be staked, but ran along the ground.

‏ Isaiah 16:7-8

Therefore the delightful land is miserably laid waste. “Therefore will Moab wail for Moab, everything will wail: for the grape-cakes of Kir-hareseth will ye whine, utterly crushed. For the fruit-fields of Heshbon have faded away: the vine of Sibmah, lords of the nations its branches smote down; they reached to Ja'zer, trailed through the desert: its branches spread themselves out wide, crossed over the sea.” The Lamed in l'Moab is the same as in Isa 15:5, and in la'ashishē, which follows here. Kir-hareseth (written Kir-heres in Isa 16:11, and by Jeremiah; compare 2Ki 3:25, where the vowel-pointing is apparently false): Heres or Hareseth may possibly refer to the glazed tiles or grooved stones. As this was the principal fortress of Moab, and according to Isa 15:1 it had already been destroyed, ‛ashishē appears to mean the “strong foundations,” - namely, as laid bare; in other words, the “ruins” (cf., Jer 50:15, and mōsedē in Isa 58:12). But in every other passage in which the word occurs it signifies a kind of cake; and as the devastation of the vines of Moab is made the subject of mourning afterwards, it has the same meaning here as in Hos 3:1, namely raisin-cakes, or raisins pressed into the form of cakes. Such cakes as these may have been a special article of the export trade of Kir. Jeremiah has altered 'ashishē into 'anshē (Jer 48:31), and thus made men out of the grapes. Hâgâh is to be understood in accordance with Isa 38:14; Isa 59:11 (viz., of the cooing of the dove); 'ac (in good texts it is written with mercha, not with makkeph) according to Deu 16:15. On the construction of the pluralet. shadmoth, compare Hab 3:17. We have rendered the clause commencing with baalē goyim (lords of the nations) with the same amphibolism as we find in the Hebrew. It might mean either “lords of the nations (domini gentium) smote down its branches” (viz., those of the vine of Sibmah; ^{▼▼In MSS Shibmah is written with gaya, in order that the two labials may be distinctly expressed.}hâlam being used as in Isa 41:7), or “its branches smote down (i.e., intoxicated) lords of the nations” (dominos gentium; hâlam having the same meaning as in the undisputed prophecy of Isaiah in Isa 28:1). As the prophet enlarges here upon the excellence of the Moabitish wine, the latter is probably intended. The wine of Sibmah was so good, that it was placed upon the tables of monarchs, and so strong that it smote down, i.e., inevitably intoxicated, even those who were accustomed to good wines. This Sibmah wine was cultivated, as the prophet says, far and wide in Moab - northwards as far as Ja'zer (between Ramoth, i.e., Salt, and Heshbon, now a heap of ruins), eastwards into the desert, and southwards across the Dead Sea - a hyperbolical expression for close up to its shores. Jeremiah defines yâm (the sea) more closely as yam Ja‛zer (the sea of Jazer; vid., Jer 48:32), so that the hyperbole vanishes. But what sea can the sea of Jazer be? Probably some celebrated large pool, like the pools of Heshbon, in which the waters of the Wady (Nahr) Sir, which takes its rise close by, were collected. Seetzen found some pools still there. The “sea” (yâm) in Solomon’s temple shows clearly enough that the term sea was also commonly applied to artificial basins of a large size; and in Damascus the marble basins of flowing water in the halls of houses are still called baharât; and the same term is applied to the public reservoirs in all the streets of the city, which are fed by a network of aqueducts from the river Baradâ. The expression “break through the desert” (tâ‛u midbâr) is also a bold one, probably pointing to the fact that, like the red wines of Hungary at the present time, they were trailing vines, which did not require to be staked, but ran along the ground.