English Standard Version
“Give counsel; grant justice; make your shade like night at the height of noon; shelter the outcasts; do not reveal the fugitive;
King James Bible
Take counsel, execute judgment; make thy shadow as the night in the midst of the noonday; hide the outcasts; bewray not him that wandereth.
American Standard Version
Give counsel, execute justice; make thy shade as the night in the midst of the noonday; hide the outcasts; betray not the fugitive.
Take counsel, gather a council: make thy shadow as the night in the midday: hide them that flee, and betray not them that wander about.
English Revised Version
Give counsel, execute judgment; make thy shadow as the night in the midst of the noonday: hide the outcasts; bewray not the wanderer.
Webster's Bible Translation
Take counsel, execute judgment; make thy shadow as the night in the midst of the noon-day; hide the outcasts; discover not him that wandereth.
Isaiah 16:3 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The difficult words in which the prophet expresses this sympathy we render as follows: "My heart, towards Moab it crieth out; its bolts reached to Zoar, the three-year-old heifer." The Lamed in l'Moab is the same both here and in Isaiah 16:11 as in Isaiah 14:8-9, viz., "turned toward Moab." Moab, which was masculine in Isaiah 15:4, is feminine here. We may infer from this that עד־צער בריחה is a statement which concerns Moab as a land. Now, berichim signifies the bolts in every other passage in which it occurs; and it is possible to speak of the bolts of a land with just as much propriety as in Lamentations 2:9 and Jeremiah 51:30 (cf., Jonah 2:7) of the bolts of a city. And the statement that the bolts of this land went to Zoar is also a very appropriate one, for Kir Moab and Zoar formed the southern fortified girdle of the land; and Zoar, on the south-western tongue of land which runs into the Dead Sea, was the uttermost fortress of Moab, looking over towards Judah; and in its depressed situation below the level of the sea it formed, as it were, the opposite pole of Kir Moab, the highest point in the high land itself. Hence we agree with Jerome, who adopts the rendering vectes ejus usque ad Segor, whereas all the modern translators have taken the word in the sense of fugitives. ‛Eglath sheilshiyyâh, which Rosenmller, Knobel, Drechsler, Meier, and others have taken quite unnecessarily as a proper name, is either in apposition to Zoar or to Moab. In the former case it is a distinguishing epithet. An ox of the three years, or more literally of the third year (cf., meshullesheth, Genesis 15:9), i.e., a three-year-old ox, is one that is still in all the freshness and fulness of its strength, and that has not yet been exhausted by the length of time that it has worn the yoke. The application of the term to the Moabitish nation is favoured by Jeremiah 46:20, where Egypt is called "a very fair heifer" (‛eglâh yephēh-phiyyâh), whilst Babylon is called the same in Jeremiah 50:11 (cf., Hosea 4:16; Hosea 10:11). And in the same way, according to the lxx, Vulg., Targum, and Gesenius, Moab is called juvenca tertii anni, h. e. indomita jugoque non assueta, as a nation that was still in the vigour of youth, and if it had hitherto borne the yoke, had always shaken it off again. But the application of it to Zoar is favoured (1.) by Jeremiah 48:34, where this epithet is applied to another Moabitish city; (2.) by the accentuation; and (3.) by the fact that in the other case we should expect berı̄châh (the three-year-old heifer, i.e., Moab, is a fugitive to Zoar: vid., Luzzatto). Thus Zoar, the fine, strong, and hitherto unconquered city, is now the destination of the wildest flight before the foe that is coming from the north. A blow has fallen upon Joab, that is more terrible than any that has preceded it.
In a few co-ordinate clauses the prophet now sets before us the several scenes of mourning and desolation. "for the mountain slope of Luhith they ascend with weeping; for on the road to Horonayim they lift up a cry of despair. For the waters of Nimrim are waste places from this time forth: for the grass is dried up, the vegetation wasteth away, the green is gone." The road to Luhith (according to the Onom. between Ar-Moab and Zoar, and therefore in the centre of Moabitis proper) led up a height, and the road to Horonayim (according to Jeremiah 48:5) down a slope. Weeping, they ran up to the mountain city to hide themselves there (bo, as in Psalm 24:3; in Jeremiah 48:5 it is written incorrectly בּכי). Raising loud cries of despair, they stand in front of Horonayim, which lay below, and was more exposed to the enemy. יעערוּ is softened from יערערוּ (possibly to increase the resemblance to an echo), like כּוכב from כּבכּב. The Septuagint renders it very well, κραυγὴν συντριμμοῦ ἐξαναγεροῦσιν - an unaccustomed expression of intense and ever renewed cries at the threatening danger of utter destruction, and with the hope of procuring relief and assistance (sheber, as in Isaiah 1:28; Isaiah 30:26). From the farthest south the scene would suddenly be transferred to the extreme north of the territory of Moab, if Nimrim were the Nimra (Beth-Nimra, Talm. nimrin) which was situated near to the Jordan in Gilead, and therefore farther north than any of the places previously mentioned, and the ruins of which lie a little to the south of Salt, and are still called Nimrin. But the name itself, which is derived from the vicinity of fresh water (Arab. nemir, nemı̄r, clear, pure, sound), is one of frequent occurrence; and even to the south of Moabitis proper there is a Wadi Numere, and a brook called Moyet Numere (two diminutives: "dear little stream of Nimra"), which flows through stony tracks, and which formerly watered the country (Burckhardt, Seetzen, and De Saulcy). In all probability the ruins of Numere by the side of this wady are the Nimrim referred to here, and the waters of the brook the "waters of Nimrim" (me Nimrim). The waters that flowed fresh from the spring had been filled up with rubbish by the enemy, and would now probably lie waste for ever (a similar expression to that in Isaiah 17:2). He had gone through the land scorching and burning, so that all the vegetation had vanished. On the miniature-like short sentences, see Isaiah 29:20; Isaiah 33:8-9; Isaiah 32:10; and on היה לא ("it is not in existence," or "it has become not," i.e., annihilated), vid., Ezekiel 21:32.
Treasury of Scripture Knowledge
take. Heb. bring
1 Kings 18:4
and when Jezebel cut off the prophets of the LORD, Obadiah took a hundred prophets and hid them by fifties in a cave and fed them with bread and water.)
For you have been a stronghold to the poor, a stronghold to the needy in his distress, a shelter from the storm and a shade from the heat; for the breath of the ruthless is like a storm against a wall,
Each will be like a hiding place from the wind, a shelter from the storm, like streams of water in a dry place, like the shade of a great rock in a weary land.
Is it not to share your bread with the hungry and bring the homeless poor into your house; when you see the naked, to cover him, and not to hide yourself from your own flesh?
Do not stand at the crossroads to cut off his fugitives; do not hand over his survivors in the day of distress.
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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.