
Names, People and Places, Dictionary Themes and Topics



collapse allCommentary -- Word/Phrase Notes (per phrase)
Of Edom or Idumea.

Wesley: Isa 21:11 - -- The people of Dumah, one of them in the name and by the appointment of the rest.
The people of Dumah, one of them in the name and by the appointment of the rest.

Wesley: Isa 21:11 - -- To the watchman: the prophet delivers his prophecy in the form of a dialogue between the people and the watchman.
To the watchman: the prophet delivers his prophecy in the form of a dialogue between the people and the watchman.

Out of Edom, which is frequently called Seir.

Wesley: Isa 21:11 - -- The watchman of Edom, whom they had set as people use to do in times of great danger.
The watchman of Edom, whom they had set as people use to do in times of great danger.

Wesley: Isa 21:11 - -- The people are supposed to come to him very early in the morning, to enquire what had happened in the night; which shews a state of great perplexity a...
The people are supposed to come to him very early in the morning, to enquire what had happened in the night; which shews a state of great perplexity and fear.

The repetition of the words, shew the greatness of their solicitude.

Wesley: Isa 21:12 - -- The night is past without any mischief, and the light of the morning is approaching; but tho' the morning is coming, it will be gone, and the night wi...
The night is past without any mischief, and the light of the morning is approaching; but tho' the morning is coming, it will be gone, and the night will return, and your fears with it.

Wesley: Isa 21:12 - -- If you will enquire, enquire: I perceive your danger is not past, and there will be occasion for farther enquiries. Therefore return, come - Come to m...
If you will enquire, enquire: I perceive your danger is not past, and there will be occasion for farther enquiries. Therefore return, come - Come to me the next morning, and so from morning to morning.
JFB: Isa 21:11 - -- A tribe and region of Ishmael in Arabia (Gen 25:14; 1Ch 1:30); now called Dumah the Stony, situated on the confines of Arabia and the Syrian desert; a...
A tribe and region of Ishmael in Arabia (Gen 25:14; 1Ch 1:30); now called Dumah the Stony, situated on the confines of Arabia and the Syrian desert; a part put for the whole of Edom. VITRINGA thinks "Dumah," Hebrew, "silence," is here used for Idumea, to imply that it was soon to be reduced to silence or destruction.

JFB: Isa 21:11 - -- The principal mountain in Idumea, south of the Dead Sea, in Arabia-Petræa. "He calleth" ought to be rather, "There is a call from Seir."
The principal mountain in Idumea, south of the Dead Sea, in Arabia-Petræa. "He calleth" ought to be rather, "There is a call from Seir."

JFB: Isa 21:11 - -- Isaiah. So the heathen Balak and Ahaziah received oracles from a Hebrew prophet.
Isaiah. So the heathen Balak and Ahaziah received oracles from a Hebrew prophet.

JFB: Isa 21:11 - -- The prophet (Isa 62:6; Jer 6:17), so called, because, like a watchman on the lookout from a tower, he announces future events which he sees in prophet...

JFB: Isa 21:11 - -- What tidings have you to give as to the state of the night? Rather, "What remains of the night?" How much of it is past? [MAURER]. "Night" means calam...
What tidings have you to give as to the state of the night? Rather, "What remains of the night?" How much of it is past? [MAURER]. "Night" means calamity (Job 35:10; Mic 3:6), which, then, in the wars between Egypt and Assyria, pressed sore on Edom; or on Judah (if, as BARNES thinks, the question is asked in mockery of the suffering Jews in Babylon). The repetition of the question marks, in the former view, the anxiety of the Idumeans.

JFB: Isa 21:12 - -- Reply of the prophet, The morning (prosperity) cometh, and (soon after follows) the night (adversity). Though you, Idumeans, may have a gleam of prosp...
Reply of the prophet, The morning (prosperity) cometh, and (soon after follows) the night (adversity). Though you, Idumeans, may have a gleam of prosperity, it will soon be followed by adversity again. Otherwise, as BARNES, "Prosperity cometh (to the Jews) to be quickly followed by adversity (to you, Idumeans, who exult in the fall of Jerusalem, have seized on the southern part of their land in their absence during the captivity, and now deride them by your question)" (Isa 34:5-7). This view is favored by Oba 1:10-21.

JFB: Isa 21:12 - -- If ye choose to consult me again, do so (similar phrases occur in Gen 43:14; 2Ki 7:4; Est 4:16).

JFB: Isa 21:12 - -- "Be converted to God (and then), come" [GESENIUS]; you will then receive a more favorable answer.
Probably in the wars between Assyria and Egypt; Idu...
"Be converted to God (and then), come" [GESENIUS]; you will then receive a more favorable answer.
Probably in the wars between Assyria and Egypt; Idumea and Arabia lay somewhat on the intermediate line of march.
Clarke -> Isa 21:11
Clarke: Isa 21:11 - -- The burden of Dumah "The oracle concerning Dumah"- Pro דומה Dumah , Codex R. Meiri habet אדום Edom ; and so the Septuagint, Vid. Kimchi...
The burden of Dumah "The oracle concerning Dumah"- Pro
11. The Oracle Concerning Dumah
A voice crieth to me from Seir
Watchman, what from the night
Watchman, what from the night
12. The watchman replieth: -
The morning cometh, and also the night
If ye will inquire, inquire ye: come again
This differs very little from our common Version. One of Kennicott’ s MSS., and one of my own, omit the repetition, "Watchman, what from the night?
This prophecy, from the uncertainty of the occasion on which it was uttered, and from the brevity of the expression, is extremely obscure. The Edomites as well as the Jews were subdued by the Babylonians. They inquire of the prophet how long their subjection is to last: he intimates that the Jews should be delivered from their captivity; not so the Edomites. Thus far the interpretation seems to carry with it some degree of probability. What the meaning of the last line may be, I cannot pretend to divine. In this difficulty the Hebrew MSS. give no assistance. The MSS. of the Septuagint, and the fragments of the other Greek Versions, give some variations, but no light. This being the case, I thought it best to give an exact literal translation of the whole two verses, which may serve to enable the English reader to judge in some measure of the foundation of the various interpretations that have been given of them
The burden of Dumah. - R. D. Kimchi says, "His father understood this of the destruction of Dumah (one of the cities of the Ishmaelites) by the inhabitants of Seir; and that they inquired of the prophet to know the particular time in which God had given them a commission against it. The prophet answered: The morning - the time of success to you, cometh, is just at hand; and the night - the time of utter destruction to the inhabitants of Dumah, is also ready."I have heard the words applied in the way of general exhortation
1. Every minister of God is a watchman. He is continually watching for the safety and interests of his people, and looking for the counsel of God that he may be properly qualified to warn and to comfort
2. Such are often called to denounce heavy judgments; they have the burden of the word of the Lord to denounce against the impenitent, the backslider, the lukewarm, and the careless
3. When the watchman threatens judgments, some are awakened, and some mock: Watchman, what of the night? "What are the judgments thou threatenest, and when are they to take place?
4. To this question, whether seriously or tauntingly proposed, the watchman answers
1. The morning cometh - there is a time of repentance granted; a morning of God’ s long-suffering kindness now appears: and also the night - the time in which God will no longer wait to be gracious, but will cut you off as cumberers of the ground
2. But if you will inquire seriously how you are to escape God’ s judgments, inquire ye
3. There is still a door of hope; continue to pray for mercy
4. Return from your iniquities
5. Come to God, through Christ, that ye may obtain salvation.
Calvin: Isa 21:11 - -- 11.The burden of Dumah It is evident from Gen 25:14, that this nation was descended from a son of Ishmael, to whom this name was given, and hence his...
11.The burden of Dumah It is evident from Gen 25:14, that this nation was descended from a son of Ishmael, to whom this name was given, and hence his posterity are called Dumeans. 70 The cause of their destruction, which is here foretold, cannot be known with certainty, and this prophecy is obscure on account of its brevity. Yet we ought always to remember what I have formerly remarked, that it was proper that the Jews should be fortified against the dreadful stumbling-blocks which were approaching. When so many changes take place, particularly if the world is turned upside down, and if there is a rapid succession of events, we are perplexed and entertain doubts whether all things happen at random and by chance, or are regulated by the providence of God. The Lord therefore shews that it is he who effects this revolution, and renews the state of the world, that we may learn that nothing here is of long duration, and may have our whole heart and our whole aim directed to the reign of Christ, which alone is everlasting.
Since therefore these changes were near at hand, it was proper that the Jews should be forewarned, that when the event followed, they should call them to remembrance, contemplate the wisdom of God, and strengthen their faith. Besides, there is no room to doubt that the Jews were harassed by various thoughts, when they saw the whole world shaken on all sides, and desired to have some means of avoiding those storms and tempests; for we always wish to be in safety and beyond the reach of danger. Some might have wished to find new abodes, that they might better provide for their own safety; but when storms raged on every hand, they were reminded to remain at home, and to believe that no safer habitation could anywhere be found than in the company of the godly.
This example ought also to be a warning to many who separate themselves from the Church through fear of danger, and do not consider that a greater danger awaits them out of it. These thoughts might therefore distress the Jews, for we have seen in the eighth chapter that their minds were restless. 71 When they were thus tossed about in uncertainty, and fleeing to foreign nations, they would naturally lose heart; and this, I think, is the chief reason why the destruction of the Dumeans is foretold, namely, that the Jews might seek God with their whole heart, and that above all things they might commit to his care the safety of the Church. Let us therefore learn to keep ourselves within the Church, though she be afflicted by various calamities, and let us bear patiently the fatherly chastisements which are inflicted on children, instead of choosing to go astray, that we may drink the dregs which choke the wicked. (Psa 75:8; Isa 51:17.) What shall become of strangers and reprobates, if children are thus chastised? (1Pe 4:17.) Yet it is possible that the chosen people suffered some molestation from the people of God, when their neighbors assailed them on every side.
Out of Seir Mount Seir, as we learn from the book of Genesis, was a mountain of the Edomites. (Gen 14:6.) Under the name of this mountain he includes the whole kingdom. In this place he represents, as in a picture, those things which called for an earnest address.
Watchman, what of the night? It is probable that the Edomites, who put the question, were not at a great distance from them, and that they were solicitous about the danger as one in which they were themselves involved. He introduces them as inquiring at the “watchman,” not through curiosity, but with a view to their own advantage, what he had observed in “the night,” just as when one has asked a question, a second and a third person follow him, asking the same thing. This is the meaning of the repetition, that the inquiry is made not by one individual only, but by many persons, as commonly happens in cases of doubt and perplexity, when every man is afraid on his own account, and does not believe what is said by others.

Calvin: Isa 21:12 - -- 12.The morning cometh This means that the anxiety will not last merely for a single day, or for a short time, as if the watchman had replied, “What...
12.The morning cometh This means that the anxiety will not last merely for a single day, or for a short time, as if the watchman had replied, “What I tell you to-day, I will tell you again to-morrow; if you are afraid now, you will also be afraid to-morrow.” It is a most wretched condition when men are tortured with anxiety, in such a manner that they hang in a state of doubt between death and life; and it is that dismal curse which the Lord threatens against wicked men by Moses,
“Would that I lived till the evening; and in the evening, would that I saw the dawn!” (Deu 28:67.)
The godly indeed are beset with many dangers, but they know that they and their life are committed to the hand of God, and even in the jaws of death they see life, or at least soothe their uneasy fears by hope and patience. But the wicked always tremble, and not only are tormented by alarm, but waste away in their sorrows.
Return, come These words may be explained in two ways; either that if they run continually, they will lose their pains, or in this way, “If any among you be more careful, let them go to Dumah, and there let them tremble more than in their native country, for nowhere will they be safe.” But since God always takes care of his Church, nowhere shall we find a safer retreat, even though we shall compass sea and land.
Defender -> Isa 21:11
Defender: Isa 21:11 - -- Dumah was a son of Ishmael (Gen 25:14) and Seir was a Horite (Gen 36:20), but both lands became possessions of the Edomites, descendants of Esau, and ...
Dumah was a son of Ishmael (Gen 25:14) and Seir was a Horite (Gen 36:20), but both lands became possessions of the Edomites, descendants of Esau, and longtime enemies of Israel. The picture is of Edom calling to the prophet and asking the time of night. As a faithful watchman, Isaiah warns that even though daylight is near, night will come again; the people of Edom urgently need to "return" (Isa 21:12) to the God of their father, Isaac."
TSK: Isa 21:11 - -- Dumah : Dumah is probably the same as Dumatha, a city of Arabia, mentioned by Stephanus, and the modern Dumah and Dumathalgandel, on the borders of Ar...
Dumah : Dumah is probably the same as Dumatha, a city of Arabia, mentioned by Stephanus, and the modern Dumah and Dumathalgandel, on the borders of Arabia and Syria, in a rocky valley. The Edomites, says Bp. Lowth, as well as Jews, were subdued by the Babylonians. They enquire of the prophet how long their subjection is to last; he intimates that the Jews should be delivered from their captivity; not so the Edomites. ""The morning cometh, and also the night.""Gen 25:14; 1Ch 1:30
me out : Isa. 34:1-17, Isa 63:1-6; Num 24:18; Deu 2:5; Psa 137:7; Jer. 49:7-22; Eze 35:1-15; Joe 3:19; Amo 1:6, Amo 1:11, Amo 1:12; Obad. 1:1-16; Mal 1:2-4

TSK: Isa 21:12 - -- The morning : Isa 17:14; Jer 50:27; Eze 7:5-7, Eze 7:10,Eze 7:12
if : Isa 55:7; Jer 42:19-22; Eze 14:1-6, Eze 18:30-32; Act 2:37, Act 2:38, Act 17:19,...
The morning : Isa 17:14; Jer 50:27; Eze 7:5-7, Eze 7:10,Eze 7:12
if : Isa 55:7; Jer 42:19-22; Eze 14:1-6, Eze 18:30-32; Act 2:37, Act 2:38, Act 17:19, Act 17:20; Act 17:30-32

collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes: Isa 21:11 - -- Analysis of Isa 21:11, Isa 21:12. - VISION 17. Dumah, or Idumea. This prophecy is very obscure. It comprises but two verses. When it was deliv...
Analysis of Isa 21:11, Isa 21:12. - VISION 17. Dumah, or Idumea.
This prophecy is very obscure. It comprises but two verses. When it was delivered, or on what occasion, or what was its design, it is not easy to determine. Its brevity has contributed much to its obscurity; nor, amidst the variety of interpretations which have been proposed, is it possible to ascertain with entire certainty the true explanation. Perhaps no portion of the Scriptures, of equal length, has been subjected to a greater variety of exposition. It is not the design of these Notes to go at length into a detail of opinions which have been proposed, but to state as accurately as possible the sense of the prophet. Those who wish to see at length the opinions which have been entertained on this prophecy, will find them detailed in Vitringa and others.
The prophecy relates evidently to Idumea. It stands in connection with that immediately preceding respecting Babylon, and it is probable that it was delivered at that time. It has the appearance of being a reply by the prophet to language of "insult or taunting"from the Idumeans, and to have been spoken when calamities were coming rapidly on the Jews. But it is not certain that that was the time or the occasion. It is certain only that it is a prediction of calamity succeeding to prosperity - perhaps prosperity coming to the afflicted Hebrews in Babylon, and of calamity to the taunting Idumeans, who had exulted over their downfall and captivity, and who are represented as sneeringly inquiring of the prophet what was the prospect in regard to the Jews. This is substantially the view given by Vitringa, Rosenmuller, and Gesenius.
According to this interpretation, the scene is laid in the time of the Babylonlsh captivity. The prophet is represented as having been placed on a watch-tower long and anxiously looking for the issue. It is night; that is, it is a time of calamity, darkness, and distress. In this state of darkness and obscurity, someone is represented as calling to the prophet from Idumea, and tauntingly inquiring, what of the night, or what the prospect was. He asks, whether there was any prospect of deliverance; or whether these calamities were to continue, and perhaps whether Idumea was also to be involved in them with the suffering Jews. To this the prophet answers, that the morning began to dawn - that there was a prospect of deliverance. But he adds that calamity was also coming; calamity probably to the nation that made the inquiry - to the land of Idumea - "perhaps"calamity that should follow the deliverance of the Hebrew captives, who would thus be enabled to inflict vengeance on Edom, and to overwhelm it in punishment. The morning dawns, says the watchman; but there is darkness still beyond. Light is coming - but there is night also: light for us - darkness for you. This interpretation is strengthened by a remarkable coincidence in an independent source, and which I have not seen noticed, in the 137th Psalm. The irritated and excited feelings of the captive Jews against Edom; their indignation at the course which Edom pursued when Jerusalem was destroyed; and their desire of vengeance, are all there strongly depicted, and accord with this interpretation, which supposes the prophet to say that the glad morning of the deliverance of the "Jews"would be succeeded by a dark night to the taunting Idumean. The feelings of the captured and exiled Jews were expressed in the following language in Babylon Psa 137:7 :
Remember, O Jehovah, the children of Edom in the day of Jerusalem;
Who said, Rase it, rase it, even to the foundation.
That is, we desire vengeance on Idumea, who joined with our enemies when Jerusalem was destroyed; and when Jerusalem shall be again rebuilt, we pray that they may be remembered, and that punishment may be inflicted on them for exulting over our calamities. The watchman adds, that if the Idumean was disposed to inquire further, he could. The result could be easily ascertained. It was clear, and the watchman would be disposed to give the information. But he adds, ‘ return, come;’ perhaps meaning, ‘ repent; then come and receive an answer;’ denoting that if the Idumeans "wished"a favorable answer, they should repent of their treatment of the Jews in their calamities, and that "then"a condition of safety and prosperity would be promised them.
As there is considerable variety in the ancient versions of this prophecy, and as it is brief, they may be presented to advantage at a single view. The Vulgate does not differ materially from the Hebrew. The following are some of the other versions:
Septuagint : "The vision of Idumea."Unto me he called out of Seir, Guard the fortresses -
Chaldee : "The burden of the cup of malediction which is coming upon Duma."- He cries to me from heaven, O prophet, prophesy; O prophet, prophesy to them of what is to come. The prophet said, There is a reward to the just, and revenge to the unjust. If you will be converted, be converted while you can be converted.
Syriac : "The burden of Duma."The nightly watchman calls to me out of Seir. And the watchman said, The morning cometh and also the night. If ye will inquire, inquire, and then at length come.
Arabic : "A prophecy respecting Edom and Seir, the sons of Esau."Call me from Seir. Keep the towers. Guard thyself morning and evening. If you inquire, inquire.
It is evident, from this variety of translation, that the ancient interpreters felt that the prophecy was enigmatical and difficult. It is not easy, in a prophecy so brief, and where there is scarcely any clue to lead us to the historical facts, to give an interpretation that shall be entirely satisfactory and unobjectionable. Perhaps the view given above may be as little liable to objection as any one of the numerous interpretations which have been proposed.
Verse 11
The burden - (see the note at Isa 13:1). This word ‘ burden’ naturally leads to the supposition that "calamity"in some form was contemplated in the prophecy. This is also indicated in the prophecy by the word night.
Of Dumah - Dumah (
Vitringa supposes that it is by a play upon the word ‘ Dumah,’ because the word "may"be derived from
He calleth - One calleth; there is a voice heard by me from Seir. Lowth renders it, ‘ A voice crieth unto me.’ But the sense is, that the prophet hears one crying, or calling (
Unto me - The prophet Isaiah.
Out of Seir - The name ‘ Seir’ was given to a mountainous tract or region of country that stretched along from the southern part of the Dead Sea, to the eastern branch of the Red Sea, terminating near Ezion-geber. Mount Hor formed a part of this range of mountains. Esau and his descendants possessed the mountains of Seir, and hence, the whole region obtained the name of Edom or Idumea. Mount Seir was anciently the residence of the "Horites"Gen 14:6, but Esau made war upon them and destroyed them (compare Gen 36:8-9; Deu 2:5, Deu 2:12). Here it is put for the country of Idumea, and the sense is, that the whole land, or the inhabitants of the land, are heard by the prophet in a taunting manner asking him what of the night.
Watchman - (see the note at Isa 21:6). The prophet Isaiah is here referred to (compare Isa 52:8; Isa 56:10). He is represented as being in the midst of the calamities that had come upon Judea, and as having his station in desolate Jerusalem, and looking for the signs of returning day. The eye is turned toward the east - the source from where light comes, and from where the exiles would return to their own land. Thus anxiously waiting for the indications of mercy to his desolate country, he hears this taunting voice from Idumea, asking him what was the prospect? what evidence there was of returning prosperity?
What of the night? - (compare Hab 2:1). ‘ How stands the night? What is the prospect? What have you to announce respecting the night? How much of it is passed? And what is the prospect of the dawn?’ ‘ Night’ here is the emblem of calamity, affliction, oppression, as it often is in the Scriptures (compare Job 35:10; Mic 3:6); and it refers here probably to the calamities which had come upon Judea. The inquiry is, How much of that calamity had passed? What was the prospect? How long was it to continue? How far was it to spread? The inquiry is "repeated"here to denote "intensity"or "emphasis,"manifesting the deep interest which the inquirer had in the result, or designed to give emphasis and point to the cutting taunt.

Barnes: Isa 21:12 - -- The watchman said - Or rather "saith;"indicating that this is the answer which the prophet returned to the inquiry from Idumea. The mornin...
The watchman said - Or rather "saith;"indicating that this is the answer which the prophet returned to the inquiry from Idumea.
The morning cometh - There are signs of approaching day. The ‘ morning’ here is an emblem of prosperity; as the light of the morning succeeds to the darkness of the night. This refers to the deliverance from the captivity of Babylon, and is to be supposed as having been spoken near the time when that captivity was at an end - or nearly at break of day after the long night of their bondage. This declaration is to be understood as referring to a different people from those referred to in the expression which immediately follows - ‘ and also the night.’ ‘ The morning cometh’ - to the captive Jews; ‘ and also the night’ - to some other people - to wit, the Idumeans. It "might"mean that the morning was to be succeeded by a time of darkness to the same people; but the connection seems to demand that we understand it of others.
And also the night - A time of calamity and affliction. This is emphatic. It refers to the Idumeans. ‘ The morning cometh to the captive Jews; it shall be closely succeeded by a night - a time of calamity - to the taunting Idumeans.’ During the captivity of the Jews in Babylon, the Idumeans invaded and took possession of the southern part of Judea. The prophet here refers to the fact, perhaps, that on the return of the Jews to their native land, they would revenge this by expelling them, and by inflicting punishment on the land of Edom. For a full proof that calamities came upon the land of Idumea, see Keith "On the Prophecies."Art. "Idumea,"and the notes at Isa. 34)
If ye will inquire, inquire ye - If you choose to ask anything further in regard to this, you can. The sense is probably this: ‘ You Idumeans have asked respecting the night in derision and reproach. An answer has been given somewhat agreeably to that inquiry. But if you seriously wish to know anything further respecting the destiny of your land, you can ask me (Isaiah) or any other prophet, and it will be known. But ask it in seriousness and earnestness, and with a suitable regard for the prophetic character and for God. And especially if you wish a more favorable answer to your inquiries, it is to be obtained only by forsaking sin and turning to God, and then you may come with the hope of a brighter prospect for the future.’ The design of this is, therefore:
(1) to "reprove"them for the manner in which they had asked the question;
(2) to assure them that God was willing to direct humble and serious inquirers; and
(3) to show in what way a favorable answer could be obtained - to wit, by repentance. And this is as true of sinners now as it was then. "They"often evince the reproachful and taunting spirit which the Idumeans did. "They"hear only a similar response - that prosperity and happiness await the Christian, though now in darkness and affliction; and that calamity and destruction are before the guilty. They "might"have the same answer - an answer that God would bless them and save them, if they would inquire in a humble, serious, and docile manner.
Return - Turn from your sins; come back to God, and show respect for him and his declarations.
Come - " Then"come and you shall be accepted, and the watch man will also announce "morning"as about to dawn on you. This seems to be the sense of this very dark and difficult prophecy. It is brief, enigmatical, and obscure. Yet it is beautiful; and if the sense above given be correct, it contains most weighty and important truth - alike for the afflicted and persecuted friends, and the persecuting and taunting foes of God. With reference to the interpretation here proposed, which supposes, as will have been seen:
(1) a state of excited feeling on the part of the Jews toward the Idumeans, for the part which they took in the destruction of their city;
(2) the prospect of speedy deliverance to the Jews in Babylon; and
(3) a consequent desolation and vengeance on the Idumeans for the feelings which they had manifested in the destruction of Jerusalem, see the prophecy of Obadiah, Oba 1:8-21 :
Shall I not in that day, saith the Lord,
Even destroy the wise men out of Edom,
And understanding out of the mount of Esau?
And thy mighty men, O Teman, shall be dismayed,
To the end that every one of the mount of Esau
May be cut off by slaughter.
For thy violence against thy brother Jacob shame shall cover thee,
And thou shalt be cut off for ever.
In the day that thou stoodest on the other side;
In the day that the stranger carried away captive his forces;
And foreigners entered into his gates, and cast lots upon Jerusalem;
Even thou wast as one of them.
But thou shouldest not have looked on the day of thy brother
In the day that he became a stranger;
Neither shouldest thou have rejoiced over the children of Judah
In the day of their destruction;
Neither shouldest thou have spoken proudly in the day of distress.
For the day of the Lord is near upon all the heathen;
As thou hast done, it shall be done unto thee;
Thy reward shall return upon thine own head, etc.
In this prophecy these circumstances are all to be found;
(1) the hostility of the Edomites against Jerusalem, and the part which they took in the destruction of the city, in Isa 21:10-14;
(2) the fact of the deliverance of the Jews from captivity, in Isa 22:17;
(3) the consequent vengeance upon the Idumeans Isa 34:5-6.
This remarkable coincidence in an independent prophecy is a strong circumstance to prove that the interpretation above proposed is correct. In regard to the general reasons for the interpretation here proposed, and the lessons which the prophecy is suited to convey, I may be permitted to refer to my "Practical Sermons,"pp. 325-341.
Poole: Isa 21:11 - -- Of Dumah either,
1. Of a part of Arabia, so called from Dumah, one of Ishmael’ s race, Gen 25:14 1Ch 1:30 . Or rather,
2. Of Edom or Idumea, a...
Of Dumah either,
1. Of a part of Arabia, so called from Dumah, one of Ishmael’ s race, Gen 25:14 1Ch 1:30 . Or rather,
2. Of Edom or Idumea, as seems most probable from the mention of Mount Seir, which was a part of Edom; which may here be called Dumah , either by an abbreviation, or cutting off the first letter from Idumea, as Ram is put for Aram, 1Ch 2:9 Job 32:2 , or rather prophetically and sarcastically; for Dumah signifies silent; whereby he intimates that Edom, which was much given to vain boasting and railing against God, and against his people, as we read elsewhere, should be brought to silence and utter ruin. And such new, and enigmatical, and significant names are elsewhere given by the prophets to divers known places, as Babylon is called Sheshach , Jer 25:26 , and Egypt Mazor , &c. He , to wit, Dumah, or the people of Dumah, of whom he speaks, or one of them in the name and by the appointment of the rest.
Calleth to me to the watchman, as appears by the following words; for the prophet delivers his prophecy in the form of a dialogue between the people and the watchman.
Out of Seir out of Edom, which is frequently called Seir as Gen 32:3 36:8 2Ch 20:10 25:11 , &c.
Watchman whereby he means either,
1. The prophet Isaiah, whom they call watchman , either seriously, or in scorn, because the prophets were so called by God, and by the people of the Jews; or,
2. The watchman of Edom, whom they had set, as people use to do in times of great danger.
What of the night? the night is taken either,
1. Metaphorically, for a time of tribulation. So they ask the prophet what he hath to say concerning that night of calamity which he had so long and oft threatened to them, whereof as yet they saw no appearance. Or,
2. properly, the night being the proper and chief time in which the watchman’ s care is most necessary, because then their enemies had opportunity to do them most harm. So the people are supposed to come to him very early in the morning, to inquire what had happened in the night; which shows a state of great perplexity and fear, which might well be called a burden, both because fear in itself is a great torment, and because this fear was a sign or presage of their approaching miseries.
What of the night? the repetition of the same words shows the greatness of their solicitude and fear.

Poole: Isa 21:12 - -- The morning cometh, and also the night: the night is past without any great mischief to you, and the comfortable light of the morning is approaching,...
The morning cometh, and also the night: the night is past without any great mischief to you, and the comfortable light of the morning is approaching, which freeth men’ s minds from the terrors of the night; but although the morning be coming, it will be gone, and the night will return, and your fears with it. The night seems to be here taken properly, as the morning is; yet so that he alludes to the metaphorical signification of the word, and intimates that the night of affliction was coming upon them.
If ye will inquire, inquire ye: return, come If this watchman be the prophet Isaiah, then the sense of these words is this, If you will be inquiring, inquire sincerely and seriously of God, by me, concerning your danger, and the way to prevent it; return unto the Lord by true repentance, who alone can secure you, and come unto me for direction. But if it be their own watchman, which, with submission, I conceive most probable, the sense is, If you will inquire, inquire : I perceive, by what I have observed this night, that your danger is not passed, and there will be occasion for further inquiries from time to time; and therefore return, come , i.e. either return to them that sent you with this message, and then come to me for further tidings; or come again, as return, lie down , is put for lie down again , 1Sa 3:5 ; come to me the next morning, as you have reason to do, and so from morning to morning, for I see every night is likely to bring some evil tidings to you.
PBC -> Isa 21:11
PBC: Isa 21:11 - -- Life on earth is filled with nights and days both in nature and spiritually. In all parts of the earth with the exception of areas near the poles, the...
Life on earth is filled with nights and days both in nature and spiritually. In all parts of the earth with the exception of areas near the poles, there is a period of darkness and a period of light each 24 hour day. Those who do not have access to artificial light must make the most of the daylight hours to perform their work. Little can be accomplished during the hours of night.
The child of God experiences many nights during his pilgrimage. These come in many forms. There are times when the cares of this world overshadow the things of the Lord to the extent we walk in darkness. There are times when pain, illness, grief and disappointments bring a time of night to our lives. At these times, it is a great blessing to hear the words of encouragement from the watchman: " The morning cometh..." No matter how dark the hour, we can be assured that the morning is coming. Often the Lord brings relief to us while we live. But, even if this does not occur, the Lord has promised an eternal morning to those who love Him.
There is not only the encouraging word to those who are experiencing night, but also a word of caution to those who think there will be no more trials. " The morning cometh, and also the night..."
In nature, we usually see strength and health in youth. Both physically and mentally, they are in better condition and able to accomplish more than those who are in their declining years. It is great to have the strength of youth, but there is a downside to this also. One is apt to trust in his own strength and ability, rather than depend upon the Lord. The watchman lets us know that even though we may be walking in the beautiful morning of life, the night is most surely coming!
Solomon warns youth of this very thing. In Ec 11:9, he tells the young man who is bent on walking in " ways of thine own heart, and in the sight of thine eyes" that the Lord will bring him into judgment for his actions. " Therefore remove sorrow from thy heart, and put away evil from thy flesh: for childhood and youth are vanity." {Ec 11:10}
" Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them." {Ec 12:1} In the verses that follow the young man or woman is reminded of the frailties that await one in old-age. We should serve the Lord today, because we are not assured that we will live tomorrow; and if we do, we may not have the strength and health to do many things in His service that we are able to do today.
239
Haydock: Isa 21:11 - -- Duma. That is, Idumea, or Edom. (Challoner) ---
It was a city of that country, twenty miles from Eleutheropolis. (St. Jerome) ---
Assaradon deso...
Duma. That is, Idumea, or Edom. (Challoner) ---
It was a city of that country, twenty miles from Eleutheropolis. (St. Jerome) ---
Assaradon desolated Idumea the following year, ver. 16. The Jews absurdly apply to Rome what is said of Edom. (St. Jerome) (Calmet)

Night. Instead of joy, I must announce dreadful things. (Haydock)
Gill: Isa 21:11 - -- The burden of Dumah,.... Whether this prophecy concerns the Edomites or Idumeans, or whether the Arabians, particularly the Dumean Arabians, is a ques...
The burden of Dumah,.... Whether this prophecy concerns the Edomites or Idumeans, or whether the Arabians, particularly the Dumean Arabians, is a question, since Dumah was a son of Ishmael, Gen 25:14 and there was a place in Arabia called Dumatha y; and Aben Ezra and Kimchi interpret it here of Dumah the son of Ishmael; but inasmuch as mention is made of Seir, a mountain, which belonged to the Edomites, Gen 36:8 and a distinct prophecy afterwards follows concerning Arabia, it is more generally thought that Dumah signifies Edom or Idumea; the Septuagint version renders it, the vision of Idumea; and the Arabic version calls it, a prophecy concerning Edom and Seir; and Jarchi, by Dumah, understands Edom; and Kimchi himself observes, that in a book of R. Meir's, it was found written,
"the burden of Duma, the burden of Edom.''
Jerom says, Duma is not the whole province of Idumea, but a certain country in it, that lay to the south, twenty miles distant from a city of Palestine, in his days called Eleutheropolis; and further observes, that some of the Hebrews read "Roma" for "Duma", and suppose that the Roman empire is designed; and certain it is, that nothing is more common with them than to call the Roman empire, and Rome itself, by the name of Edom, and the Romans, or Christians, Edomites z:
he calleth to me out of Seir; a mountain inhabited by the Edomites, the posterity of Esau, so called from Seir the Horite, Gen 36:8. The Targum understands this of God calling from heaven to the prophet to prophesy; and Jarchi of an angel, or a prophet out of Seir, calling to God, who he supposes is meant by the watchman; but it seems best to interpret it of an Edomite, or an inhabitant of Mount Seir, calling to the watchman, and saying, as follows:
watchman, what of the night? watchman, what of the night? what time of night is it? what o'clock is it? how much of the night is gone, and what remains to come? it is the business of watchmen to give or tell the time of night: or, "what from the night?" a what has happened since it was night? hast thou observed nothing? is not the enemy nigh, or danger at hand? or, "what" sayest thou "concerning the night?" the night of darkness, affliction, and distress, in which we are, when will it be over? the question is repeated, as is usual with persons in a panic, and fearing the watchman should not hear them the first time; or it may denote one coming after another in a fright, asking the same question. Some, by the watchman, understand God himself, as Jarchi and Abarbinel, who is Israel's keeper, Psa 121:4 where the same word is used as here; and well agrees with God, who is the keeper and preserver of all men in a way of providence; and of his own people in a way of grace; and who, as he watches over the evil of sin, to bring the evil of affliction or punishment for it; so he watches over his, to do good unto them; and, as the times and seasons are in his power only, and are known by him, it is most proper to apply unto him. Others think Christ is meant, as Cocceius; and so the Jews say b, this is Metatron the keeper of Israel, which with them is one of the names of the Messiah; and to whom this character of a watchman agrees, as he is the shepherd of his flock, and the keeper of his people; and who, as the omniscient God, knows all things that are, and shall be, and which will quickly come to pass: though it may be best of all to understand it of a prophet or prophets, who were called watchmen under the Old Testament, Isa 21:6 as ministers of the word are under the New, in allusion to shepherds and watchmen of cities; and whose business it is, as to show sinners the danger of their ways, and to arouse sleepy saints, so to give the time of night, that the churches of Christ may know whereabout they are. Now let it be observed, that this prophecy may refer to the times when Dumah, Edom, or Idumea, was possessed by the Jews, according to the prophecy in Num 24:18 as it was before the coming of Christ; Herod, an Idumean, was upon the throne of Judea when he came, at which time the Jews and Idumeans were mixed together; and the latter, at least many of them, embraced the Jewish religion c, and so had knowledge of the Messiah and his coming, after which they may be thought to be inquiring here. The Mosaic dispensation was a night season, there was much obscurity in it, the shadows of darkness were stretched out on it; and though there was the moon of the ceremonial law, and there were the stars the prophets, yet the sun of righteousness was not risen; and it was a time of gross darkness with the Gentile world: now one or more of these proselyted Idumeans, or of the Jews among them, may be supposed to be inquiring of the prophet or prophets of the Lord in their time, how much of this night was gone, when it would be over, or the Messiah would appear, and bring in the morning, and make the bright day of the Gospel dispensation. And again, as Edom and Seir were typical of Rome Papal, or the Romish antichrist, the person calling out to the watchman may design such of the people of God in the midst of them, for which see Rev 18:4 who, sensible of the night of darkness they are in, are looking for and inquiring after latter day light and glory. The Targum of the whole verse is,
"the burden of the cup of curse, to give Dumah to drink: to me he calls out of heaven, prophet, declare unto them the prophecy; prophet, declare unto them what shall hereafter come to pass.''

Gill: Isa 21:12 - -- The watchman said, the morning cometh, and also the night,.... Not only a morning, but a night; and as sure as the morning comes, so shall the night; ...
The watchman said, the morning cometh, and also the night,.... Not only a morning, but a night; and as sure as the morning comes, so shall the night; there wilt be a constant succession of morning and night; as a morning of prosperity, so a night of adversity: the morning of the Gospel dispensation was coming on, or of Christ's coming in the flesh, which was attended with joy and cheerfulness; like the morning, it dispersed the shadows of the law, introduced light, which gradually and irresistibly spread itself over the Gentile world; but then followed a night of darkness to the Jews, blindness happened to them, which still continues; and to the Arabians, Saracens, and Turks, when the bottomless pit was opened by Mahomet, which let out smoke and locusts in the eastern part of the world; and to the western part, when the Romish antichrist established himself as universal bishop: a morning came on again at the Reformation, and a night will follow, which is now begun; it is already a time of darkness, coldness, sleepiness, and of error and heresy, which will issue in an eventide, in a dark night: if it be asked what time it is with us, or how far we are gone toward the night? the answer is, we are in and toward the close of the Sardian church state; we are in the twilight, or in that part of time which is neither day nor night, Zec 14:6 the slaying of the witnesses is yet to come, which, with the general spread of Popery all over Christendom, will make it entire night; after which will come on the morning of the spiritual reign of Christ, when the light of the Gospel will be spread everywhere, and joy and gladness will attend the saints in all places; and it will be a time of great prosperity, both spiritual and temporal; which will be succeeded by another night of coldness, deadness, and carnal security, and will last till the second and personal coming of Christ; which will bring on the morning of a glorious resurrection to the saints, after which there will be no more night to them, though there will be an eternal one to the wicked. The Targum is,
"the prophet said, there is a reward for the righteous, and punishment for the wicked;''
and so the Jews elsewhere d interpret it of the morning of redemption to the righteous, and of the night of darkness to the wicked; or, as they sometimes express it e, the morning is for the righteous, and the night for the wicked; the morning for Israel, and the night for the nations of the world. Dumah they sometimes f make to be the angel appointed over spirits, who they suppose gather together, and say to him, "watchman", &c.
if ye will inquire, inquire ye; seriously and in good earnest, diligently and constantly, with all humility and reverence, by prayer to God and by searching the Scriptures, and by application to the watchmen, the ministers of the word, who make it their business to study it, and have the mind of Christ:
return, come; return by repentance, and come to God, who receives backsliders, heals their backslidings, and loves them freely; or, "come again", to the watchman, and to the Lord, and renew your inquiries till you get satisfaction.

expand allCommentary -- Verse Notes / Footnotes
NET Notes: Isa 21:11 The “night” probably here symbolizes distress and difficult times. See BDB 539 s.v. לַיְלָה.

NET Notes: Isa 21:12 The point of the watchman’s final instructions (“if you want to ask, ask; come again”) is unclear. Perhaps they are included to add ...
Geneva Bible: Isa 21:11 The burden of ( o ) Dumah. He calleth to me out of ( p ) Seir, Watchman, what of the night? Watchman, what of the night?
( o ) Which was a city of th...

Geneva Bible: Isa 21:12 The watchman said, The ( q ) morning cometh, and also the night: if ye will enquire, enquire ye: return, come.
( q ) He describes the unquietness of ...

expand allCommentary -- Verse Range Notes
TSK Synopsis -> Isa 21:1-17
TSK Synopsis: Isa 21:1-17 - --1 The prophet, bewailing the captivity of his people, sees in a vision the fall of Babylon by the Medes and Persians.11 Edom, scorning the prophet, is...
MHCC -> Isa 21:11-12
MHCC: Isa 21:11-12 - --God's prophets and ministers are as watchmen in the city in a time of peace, to see that all is safe. As watchmen in the camp in time of war, to warn ...
Matthew Henry -> Isa 21:11-12
Matthew Henry: Isa 21:11-12 - -- This prophecy concerning Dumah is very short, and withal dark and hard to be understood. Some think that Dumah is a part of Arabia, and that the inh...
Keil-Delitzsch: Isa 21:11 - --
This oracle consists of a question, addressed to the prophet from Seir, and of the prophet's reply. Seir is the mountainous country to the south of ...

Keil-Delitzsch: Isa 21:12 - --
"Watchman says, Morning cometh, and also night. Will ye inquire, inquire! Turn, come!!" The answer is intentionally and pathetically expressed in a...
Constable: Isa 7:1--39:8 - --III. Israel's crisis of faith chs. 7--39
This long section of the book deals with Israel's major decision in Isa...

Constable: Isa 13:1--35:10 - --B. God's sovereignty over the nations chs. 13-35
This major section of the book emphasizes the folly of ...

Constable: Isa 13:1--23:18 - --1. Divine judgments on the nations chs. 13-23
The recurrence of the Hebrew word massa', translat...

Constable: Isa 21:1--23:18 - --The second series of five oracles chs. 21-23
Compared to the first series of oracles aga...
