English Standard Version
For a cry has gone around the land of Moab; her wailing reaches to Eglaim; her wailing reaches to Beer-elim.
King James Bible
For the cry is gone round about the borders of Moab; the howling thereof unto Eglaim, and the howling thereof unto Beerelim.
American Standard Version
For the cry is gone round about the borders of Moab; the wailing thereof unto Eglaim, and the wailing thereof unto Beer-elim.
For the cry is gone round about the border of Moab: the howling thereof unto Gallim, and unto the well of Elim the cry thereof.
English Revised Version
For the cry is gone round about the borders of Moab; the howling thereof unto Eglaim, and the howling thereof unto Beer-elim.
Webster's Bible Translation
For the cry hath gone round the borders of Moab, her howling to Eglaim, and her howling to Beer-elim.
Isaiah 15:8 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
But just as horror, when once it begins to reflect, is dissolved in tears, the thunder-claps in Isaiah 15:1 are followed by universal weeping and lamentation. "They go up to the temple-house and Dibon, up to the heights to weep: upon Nebo and upon Medebah of Moab there is weeping: on all heads baldness, every beard is mutilated. In the markets of Moab they gird themselves with sackcloth; on the roofs of the land, and in its streets, everything wails, melting into tears. Heshbon cries, and 'Elle; even to Jahaz they hear their howling; even the armed men of Moab break out into mourning thereat; its soul trembles within it." The people (the subject to עלה) ascend the mountain with the temple of Chemosh, the central sanctuary of the land. This temple is called hab-baith, though not that there was a Moabitish town or village with some such name as Bth-Diblathaim (Jeremiah 48:22), as Knobel supposes. Dibon, which lay above the Arnon (Wady Mujib), like all the places mentioned in Isaiah 15:2-4, at present a heap of ruins, a short hour to the north of the central Arnon, in the splendid plain of el-Chura, had consecrated heights in the neighbourhood (cf., Joshua 13:17; Numbers 22:41), and therefore would turn to them. Moab mourns upon Nebo and Medebah; ייליל, for which we find יהיליל in Isaiah 52:5, is written intentionally for a double preformative, instead of ייליל (compare the similar forms in Job 24:21; Psalm 138:6, and Ges. 70, Anm.). על is to be taken in a local sense, as Hendewerk, Drechsler, and Knobel have rendered it. For Nebo was probably a place situated upon a height on the mountain of that name, towards the south-east of Heshbon (the ruins of Nabo, Nabau, mentioned in the Onom.); and Medebah (still a heap of ruins bearing the same name) stood upon a round hill about two hours to the south-east of Heshbon. According to Jerome, there was an image of Chemosh in Nebo; and among the ruins of Madeba, Seetzen discovered the foundations of a strange temple. There follows here a description of the expressions of pain. Instead of the usual ראשיו, we read ראשיו here. And instead of gedu‛âh (abscissae), Jeremiah (Jeremiah 48:37) has, according to his usual style, geru'âh (decurtatae), with the simple alteration of a single letter.
(Note: At the same time, the Masora on this passage before us is for geru‛ah with Resh, and we also find this reading in Nissel, Clodius, Jablonsky, and in earlier editions; whilst Sonc. 1486, Ven. 1521, and others, have gedu‛ah, with Daleth.)
All runs down with weeping (culloh, written as in Isaiah 16:7; in Isaiah 9:8, Isaiah 9:16, we have cullo instead). In other cases it is the eyes that are said to run down in tears, streams, or water-brooks; but here, by a still bolder metonymy, the whole man is said to flow down to the ground, as if melting in a stream of tears. Heshbon and Elale are still visible in their ruins, which lie only half an hour apart upon their separate hills and are still called by the names Husban and el-Al. They were both situated upon hills which commanded an extensive prospect. And there the cry of woe created an echo which was audible as far as Jahaz (Jahza), the city where the king of Heshbon offered battle to Israel in the time of Moses (Deuteronomy 2:32). The general mourning was so great, that even the armed men, i.e., the heroes (Jeremiah 48:41) of Moab, were seized with despair, and cried out in their anguish (the same figure as in Isaiah 33:7). על־כן(, thereat, namely on account of this universal lamentation. Thus the lamentation was universal, without exception. Naphsho (his soul) refers to Moab as a whole nation. The soul of Moab trembles in all the limbs of the national body; ירעה (forming a play upon the sound with יריעוּ), an Arabic word, and in יריעה a Hebrew word also, signifies tremere, huc illuc agitari - an explanation which we prefer, with Rosenmller and Gesenius, to the idea that ירע is a secondary verb to רעע, fut. ירע. לו is an ethical dative (as in Psalm 120:6 and Psalm 123:4), throwing the action or the pathos inwardly (see Psychology, p. 152). The heart of the prophet participates in this pain with which Moab is agitated throughout; for, as Rashi observes, it is just in this that the prophets of Israel were distinguished from heathen prophets, such as Balaam for example, viz., that the calamities which they announced to the nations went to their own heart (compare Isaiah 21:3-4, with Isaiah 22:4).
Treasury of Scripture Knowledge
Eglaim is called Agallim by Eusebius, who places it eight miles south from Ar or Areopolis
Therefore the abundance they have gained and what they have laid up they carry away over the Brook of the Willows.
For the waters of Dibon are full of blood; for I will bring upon Dibon even more, a lion for those of Moab who escape, for the remnant of the land.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.