Text -- Isaiah 16:1-7 (NET)

16:1 Send rams as tribute to the ruler of the land, from Sela in the desert to the hill of Daughter Zion. 16:2 At the fords of the Arnon the Moabite women are like a bird that flies about when forced from its nest. 16:3 “Bring a plan, make a decision! Provide some shade in the middle of the day! Hide the fugitives! Do not betray the one who tries to escape! 16:4 Please let the Moabite fugitives live among you. Hide them from the destroyer!” Certainly the one who applies pressure will cease, the destroyer will come to an end, those who trample will disappear from the earth. 16:5 Then a trustworthy king will be established; he will rule in a reliable manner, this one from David’s family. He will be sure to make just decisions and will be experienced in executing justice. 16:6 We have heard about Moab’s pride, their great arrogance, their boasting, pride, and excess. But their boastful claims are empty! 16:7 So Moab wails over its demise– they all wail! Completely devastated, they moan about what has happened to the raisin cakes of Kir Hareseth.

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 16:1

¹ tc The Hebrew text reads literally, “Send [a plural imperatival form is used] a ram [to] the ruler of the land.” The term כַּר (kar, “ram”) should be emended to the plural כָּרִים (karim). The singular form in the text is probably the result of haplography; note that the next word begins with a mem (מ).

² tn The Hebrew text has “toward [across?] the desert.”

NET Notes: Isa 16:2

¹ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

² tn Heb “like a bird fleeing, thrust away [from] a nest, the daughters of Moab are [at] the fords of Arnon.”

NET Notes: Isa 16:3

¹ sn It is unclear who is being addressed in this verse. Perhaps the prophet, playing the role of a panic stricken Moabite refugee, requests the leaders of Judah (the imperatives are plural) to take pity on the fugitives.

² tn Heb “Make your shade like night in the midst of noonday.” “Shade” here symbolizes shelter, while the heat of noonday represents the intense suffering of the Moabites. By comparing the desired shade to night, the speaker visualizes a huge dark shadow cast by a large tree that would provide relief from the sun’s heat.

³ tn Heb “disclose, uncover.”

NET Notes: Isa 16:4

¹ tn That is, “live as resident foreigners.”

² tn Heb “Be a hiding place for them.”

³ tn The present translation understands כִּי (ki) as asseverative, but one could take it as explanatory (“for,” KJV, NASB) or temporal (“when,” NAB, NRSV). In the latter case, v. 4b would be logically connected to v. 5.

⁴ tn A perfect verbal form is used here and in the next two lines for rhetorical effect; the demise of the oppressor(s) is described as if it had already occurred.

⁵ tc The Hebrew text has, “they will be finished, the one who tramples, from the earth.” The plural verb form תַּמּוּ, (tammu, “disappear”) could be emended to agree with the singular subject רֹמֵס (romes, “the one who tramples”) or the participle can be emended to a plural (רֹמֵסִם, romesim) to agree with the verb. The translation assumes the latter. Haplography of mem (ם) seems likely; note that the word after רֹמֵס begins with a mem.

NET Notes: Isa 16:5

¹ tn Heb “and a throne will be established in faithfulness, and he will sit on it in reliability, in the tent of David.”

² tn Heb “one who judges and seeks justice, and one experienced in fairness.” Many understand מְהִר (mÿhir) to mean “quick, prompt” (see BDB 555 s.v. מָהִיר), but HALOT 552 s.v. מָהִיר offers the meaning “skillful, experienced,” and translates the phrase in v. 5 “zealous for what is right.”

NET Notes: Isa 16:6

¹ tn עֶבְרָה (’evrah) often means “anger, fury,” but here it appears to refer to boastful outbursts or excessive claims. See HALOT 782 s.v. עֶבְרָה.

² tn Heb “not so his boasting.”

NET Notes: Isa 16:7

¹ tn Heb “So Moab wails for Moab.”

² tn The Hebrew text has, “for the raisin cakes of Kir Hareseth you [masculine plural] moan, surely destroyed.” The “raisin cakes” could have cultic significance (see Hos 3:1), but the next verse focuses on agricultural disaster, so here the raisin cakes are mentioned as an example of the fine foods that are no longer available (see 2 Sam 6:19; Song 2:5) because the vines have been destroyed by the invader (see v. 8). Some prefer to take אֲשִׁישֵׁי (’ashishe, “raisin cakes of”) as “men of” (see HALOT 95 s.v. *אָשִׁישׁ; cf. NIV). The verb form תֶהְגּוּ (tehgu, “you moan”) is probably the result of dittography (note that the preceding word ends in tav [ת]) and should be emended to הגו (a perfect, third plural form), “they moan.”