TRV
“Judgment Spreads Across Moab”· Isaiah 15:8–9
Translation
King James Version
For the cry is gone round about the borders of Moab; the howling thereof unto Eglaim, and the howling thereof unto Beerelim.
Complete Jewish Bible
For the cry has circulated throughout Mo'av's territory - its howling has reached Eglayim, its howling has reached Be'er-Elim.
Berean Standard Bible
For their outcry echoes to the border of Moab. Their wailing reaches Eglaim; it is heard in Beer-elim.
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.
World English Bible Messianic
For the cry has gone around the borders of Moab; its wailing to Eglaim, and its wailing to Beer Elim.
Geneva Bible (1599)
For the crie went round about the borders of Moab: and the howling thereof vnto Eglaim, and the skriking thereof vnto Beer Elim,
Young's Literal Translation
For gone round hath the cry the border of Moab, Unto Eglaim is its howling, And to Beer-Elim is its howling.
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 15:6–9. His two-level outline is real structure in the source text, so it is rendered as structure.
Passage under commentIsaiah 15:6–9
6¶ For the waters of Nimrim shall be desolate: for the hay is withered away, the grass faileth, there is no green thing.
7Therefore the abundance they have gotten, and that which they have laid up, shall they carry away to the brook of the willows.
8For the cry is gone round about the borders of Moab; the howling thereof unto Eglaim, and the howling thereof unto Beerelim.
9For the waters of Dimon shall be full of blood: for I will bring more upon Dimon, lions upon him that escapeth of Moab, and upon the remnant of the land.
I. II. Main points1. 2. Sub-points
Here the prophet further describes the woeful and piteous lamentations that should be heard throughout all the country of Moab when it should become a prey to the Assyrian army. "By this time the cry has gone round about all the borders of Moab," Isa 15:8. Every corner of the country has received the alarm, and is in the utmost confusion upon it. It has reached to Eglaim, a city at one end of the country, and to Beer-elim, a city as far the other way. Where sin has been general, and all flesh have corrupted their way, what can be expected but a general desolation? Two things are here spoken of as causes of this lamentation: -
I.The waters of Nimrim are desolate (Isa 15:6), that is, the country is plundered and impoverished, and all the wealth and substance of it swept away by the victorious army. Famine is usually the sad effect of war. Look into the fields that were well watered, the fruitful meadows that yielded delightful prospects and more delightful products, and there all is eaten up, or carried off by the enemy's foragers, and the remainder trodden to dirt by their horses. If an army encamp upon green fields, their greenness is soon gone. Look into the houses, and they are stripped too (Isa 15:7): The abundance of wealth that they had gotten with a great deal of art and industry, and that which they had laid up with a great deal of care and confidence, shall they carry away to the brook of the willows. Either the owners shall carry it thither to hide it or the enemies shall carry it thither to pack it up and send it home, by water perhaps, to their own country. Note,
1.Those that are eager to get abundance of this world, and solicitous to lay up what they have gotten, little consider what may become of it and in how short a time it may be all taken from them. Great abundance, by tempting the robbers, exposes the owners; and those who depend upon it to protect them often find it does but betray them.
2.In times of distress great riches are often great burdens, and do but increase the owner's care or the enemies' strength. Cantabit vacuus coram latrone viator - The penniless traveller will exult, when accosted by a robber, in having nothing about him.
II.The waters of Dimon are turned into blood (Isa 15:9), that is, the inhabitants of the country are slain in great numbers, so that the waters adjoining to the cities, whether rivers or pools, are discoloured with human gore, inhumanly shed like water. Dimon signifies bloody; the place shall answer to its name. Perhaps it was that place in the country of Moab where the waters seemed to the Moabites as blood (Kg2 3:22, Kg2 3:23), which occasioned their overthrow. But now, says God, I will bring more upon Dimon, more blood than was shed, or thought to be seen, at that time. I will bring additions upon Dimon (so the word is), additional plagues; I have yet more judgments in reserve for them. For all this, God's anger is not turned away. When he judges he will overcome; and to the roll of curses shall be added many like words, Jer 36:32. See here what is the yet more evil to be brought upon Dimon, upon Moab, which is now to be made a land of blood. Some flee, and make their escape, others sit still, and are overlooked, and are as a remnant of the land; but upon both God will bring lions, beasts of prey (which are reckoned one of God's four judgments, Eze 14:21), and these shall glean up those that have escaped the sword of the enemy. Those that continue impenitent in sin, when they are preserved from one judgment, are but reserved for another.
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Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
(Verse 8) Because the cry has gone around the territory of Moab, even to Eglaim its wailing, and even to Beer Elim its outcry. The same things are described by Jeremiah. And there are cities and places of the Moabites, where the cry and lamentation of the captive people are described.
(Verse 3 and following) Over Nebo and over Medeba, Moab will wail; on every head there is baldness, every beard is shaved off. In its streets they are dressed in sackcloth; on its rooftops and in its squares everyone wails and goes down in weeping. Heshbon and Elealeh cry out; their voices are heard as far as Jahaz; therefore the armed men of Moab cry aloud; his soul trembles. My heart cries out for Moab; its bars are dragged away, to Luhith and to Heshbon they come, crying; on the way to Horonaim they raise a cry of destruction; the waters of Nimrim are a desolation; the grass is withered, the vegetation fails, the greenery is no more. According to the magnitude of their work and their visitation, they shall be led to the torrent of the willows; because a cry hath gone round the border of Moab unto Eglaim, the howling thereof unto Beer Elim. For the waters of Dimon have been filled with blood: for I will bring more upon Dimon, lions upon them that shall flee out of Moab, and upon the remnant of the land. Therefore, since every teaching contrary to the truth, which is born without the inspiration of God from human understanding in the darkness of error, has been laid waste by the night, and its arguments, which are understood as walls, have been destroyed by the words of Ecclesiastes; so that they fall into eternal silence, to such an extent that their entire faction turns to repentance and tears, over Nabo, that is, over prophecy and authority, that is, over their leaders, and over Medaba, where there are no fruitful trees, but barren thickets, in which beasts dwell, as it is written in the twenty-eighth psalm: And he will reveal the hidden things of the forest: there will be wailing and lamentation, and all the ornaments of eloquence will be taken away from their heads, so that they remain naked and deformed. And if anything seemed to have masculinity in a beard, when shaved by a Ecclesiastical man, it is considered effeminate and weak. In their crossroads, that is, the byways of errors, while each one fabricates according to his own will, he is equipped with the sack of penance, and over the roofs and tamed places, in which they first believed themselves to be lofty; and in the streets (because they do not enter by the narrow way, which leads to life, but by the broad way, which leads to death) there will be wailing. And they shall by no means ascend into pride, but descend into weeping. Then they shall understand all their vain thoughts, which are interpreted as Esbon, and the futile ascent of pride, which sounds like Eleale, so that the voice of their deeds may be heard, and the commandment they thought was from God, condemning themselves by their own confession. Therefore, the bars, that is, those who were strong in Moab and understood their error, shall howl, and they who had hopes will begin to have regrets when their soul howls to itself. Where the Prophet speaks with compassionate affection to those whose souls cried out to him, and says: My heart will cry out to Moab, that I may provoke them to repentance. But their beams and all the foundations, which seemed to have support in their heresies, will reach as far as Segor, that is, to the little one: and it will be shown that they are not strong, but fragile. And this Segor, that is, the small repentance, if it perseveres, will lead them to perfect salvation: which is signified by the three-year-old heifer, as we read in Genesis, where Abraham is commanded to offer a calf, a ram, and a three-year-old goat, a perfect sacrifice, that he may deservedly be the heir of the Lord (Genesis 15). And when they have repented, through tears of sorrow, that is, the tears of their cheeks, they will ascend to higher things. And through this as if through a hole and entrance of sorrow, they will raise the cry of contrition to the Lord, so that they may say: Sacrifice to God is a contrite spirit: a contrite and humble heart God will not despise (Ps. 50:19). And this will happen because the waters of Nemrim, that is, the teachings of heretics, which are compared to leopards and transgressors, will be deserted and brought to nothing. They are stubborn, whose variations and blemishes are not changed (Jeremiah XIII), and apostates, of whom we read in the Psalms, I have regarded all the sinners of the earth as transgressors (Psalm CXVIII, 119). Also, every plant and sprout, and everything that seemed green in their speech, withered. And they were visited by God according to the magnitude of their sins, so that those whom they had not felt through blessings, they would come to know through afflictions. Finally, they will be led to the valley or torrent of willows, so that no fruit remains in them. For they say that this is the nature of the seeds of these trees, that whoever drinks it in a cup will be barren. Hence the holy ones who, because of their sins, began to be in the confusion of this world, hang their organs in the willows of the Babylonian rivers (Ps. CXXXVI). The cry of the Moabites goes around all the borders, either calling for repentance or mourning for the error, so that they can offer through their wailing the calves of their lips and reach the spring of the Lord's rams, or the mighty ones, because Elim signifies both. But the waters of Dimon, which is interpreted as sufficient pain or sorrow, which had polluted many with its sprinkling, will be accused by deceived peoples of not being for their salvation, but for their bloodshed. Hence the prophetic speech promises that over flowing tears, which is interpreted as Dibon, they will accumulate not just one sorrow, but multiple additions of sorrow: so that after they have fully repented and fled from the Moabite lion, they may have God as their leader, whom the Septuagint called Ariel, which is interpreted as lion of God: I will refrain from discussing their translation in this place, because it disagrees with the Hebrew truth in many places, and from what we have interpreted, the sense of that can also be understood.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
Isaiah 15:8 offers a stark and vivid portrayal of the pervasive and overwhelming lamentation destined to engulf the entire land of Moab. It describes a desperate outcry and profound, mournful howling that will echo across its borders, reaching even geographically distinct towns like Eglaim and Beerelim. This imagery powerfully conveys the comprehensive, inescapable, and deeply sorrowful nature of the divine judgment descending upon the nation, leaving no corner untouched by widespread distress.
Context
Literary Context
Isaiah 15 is strategically placed within a larger collection of prophetic oracles, often termed "burdens" (chapters 13-23), pronounced by the prophet Isaiah against various nations surrounding Judah. These oracles collectively serve to underscore Yahweh's absolute sovereignty over all peoples, not merely Israel, establishing Him as the righteous judge of the entire earth. Chapter 15 specifically initiates "The Burden of Moab," commencing with an immediate declaration of impending devastation (Isaiah 15:1). The preceding verses detail the sudden fall of prominent Moabite cities, such as Ar and Kir, and depict the widespread mourning that originates from high places and extends to the waters of Dimon. Verse 8 intensifies this grim picture of distress by emphasizing the geographical reach and profound depth of the national lamentation, unequivocally indicating that no part of Moab will be spared from the impending calamity.
Historical & Cultural Context
Moab was an ancient nation situated to the east of the Dead Sea, tracing its lineage back to Lot, as recorded in Genesis 19:37. Historically, Moab maintained a complex and often adversarial relationship with Israel, characterized by periods of conflict, subjugation, and occasional alliances. The Moabites were notably characterized by their profound pride, as highlighted in Isaiah 16:6, and their pervasive idolatry, particularly the worship of the deity Chemosh, which is referenced in Numbers 21:29. This prophetic oracle likely originates from the 8th century BCE, a tumultuous era in the Ancient Near East marked by the ascendance of the Assyrian empire, which posed a significant threat to smaller regional states. While the immediate catalyst for Moab's distress is not explicitly identified as an Assyrian invasion within this specific verse, the language of widespread destruction and lamentation is highly characteristic of the devastating consequences of such military campaigns. Eglaim and Beerelim were likely significant towns or regions within Moab, and their specific mention serves to underscore the comprehensive nature of the disaster, affecting both urban centers and rural areas alike.
Key Themes
The central themes intricately woven throughout Isaiah 15, and particularly amplified in Isaiah 15:8, include the Widespread Devastation and Grief that is destined to engulf Moab. The repeated use of terms like "cry" and "howling," coupled with the expansive geographical sweep "round about the borders" to specific locations such as Eglaim and Beerelim, powerfully conveys the comprehensive and inescapable nature of the suffering. This profound lamentation is presented as a direct consequence of Divine Judgment, underscoring God's absolute sovereignty over all nations and His unwavering righteous justice in holding them accountable for their pride, idolatry, and opposition to His divine purposes. The chapter, including this verse, serves as a stark and potent reminder of the severe Consequences of Rebellion against God's will, illustrating that even seemingly formidable nations are not immune to divine wrath. This aligns seamlessly with broader prophetic themes found in books such as Jeremiah and Ezekiel, where God's judgment extends beyond the borders of Israel to encompass surrounding peoples.
Exposition and Analysis
Key Word Analysis
This term denotes a shriek or outcry, often a desperate cry for help or an involuntary expression of intense anguish. Its usage here signifies a profound, uncontrolled outburst of distress, indicative of deep suffering, fear, and a sense of impending doom rather than a measured or ritualistic lament.
Meaning "to strike with more or less violence," and by implication "to surround or circulate." In this context, it vividly portrays the sound of the cry not merely being heard in isolated pockets, but actively spreading, encompassing, and encircling the entire region, like a pervasive wave of sorrow that leaves no area untouched.
Meaning "a howl." This word describes a deep, prolonged, and mournful wail, typically associated with intense grief, despair, or lamentation for the dead. Its repetition alongside "cry" emphasizes the profound depth, widespread nature, and enduring duration of the national mourning, suggesting an overwhelming sense of loss, hopelessness, and utter desolation.
Verse Breakdown
"For the cry is gone round about the borders of Moab;"
This initial clause powerfully establishes the pervasive and inescapable nature of the distress. The "cry" (zaʻaq) is not confined to a single location but has "gone round about" (nâqaph), meaning it has circulated and encompassed the entire geographical extent of Moab's borders (gᵉbûwl, H1366). This signifies that no part of the nation, from its periphery to its interior, will escape the sound and reality of this overwhelming lamentation. It immediately conveys a sense of inescapable, widespread calamity that will affect the entire populace.
"the howling thereof unto Eglaim,"
This phrase specifies the far-reaching extent of the lamentation. The "howling" (yᵉlâlâh), a deeper and more mournful sound than a mere cry, extends all the way to Eglaim (ʼEglayim, H97). Eglaim, likely a significant town or region, serves as a concrete geographical marker, illustrating that the sorrow is not merely general but penetrates deeply into the settled areas of Moab, affecting its populace directly and intensely.
"and the howling thereof unto Beerelim."
The repetition of "howling" and the mention of Beerelim (Bᵉʼêr ʼÊlîym, H879) further emphasizes the comprehensive scope and totality of the devastation. Beerelim, another specific location, reinforces the idea that the lamentation is not localized but has spread across the entire land, reaching even distant or less prominent settlements. The dual mention of specific places underscores the utter desolation and the profound, national grief that will be experienced throughout Moab (Môwʼâb, H4124).
Literary Devices
Isaiah 15:8 employs several potent literary devices to convey the intensity and comprehensive scope of Moab's impending judgment. The most prominent is Hyperbole, as the description of the cry and howling literally "going round about the borders" and reaching specific distant towns suggests a lamentation so widespread and overwhelming that it metaphorically covers the entire land, emphasizing the totality of the disaster. This is powerfully reinforced by the Repetition of the word "howling" (yᵉlâlâh), which serves to amplify the sense of profound grief and despair, etching the sound of sorrow into the reader's mind and underscoring the relentless nature of the suffering. The mention of specific place names like Eglaim and Beerelim functions as a form of Merism, where two distinct parts (specific towns, perhaps representing different regions or types of settlements) are used to represent the whole (the entire land of Moab), thereby illustrating the comprehensive geographical reach of the calamity. The verse also makes rich use of strong Auditory Imagery, focusing intently on the sounds of "cry" and "howling," which allows the reader to viscerally experience the anguish, desolation, and inescapable nature of the judgment gripping the nation.
Theological and Thematic Connections
Isaiah 15:8 powerfully illustrates the profound theological principle of divine judgment against national pride, idolatry, and persistent rebellion. The widespread lamentation described is not a random occurrence but a direct and inevitable consequence of Moab's defiance of God, particularly their deep-seated arrogance and the worship of false gods like Chemosh. This verse profoundly underscores God's absolute sovereignty over all nations, demonstrating unequivocally that His justice extends far beyond Israel to hold all peoples accountable for their actions and spiritual allegiances. It reveals that God's patience has limits, and persistent rebellion against His moral order will inevitably lead to severe consequences, often manifested in profound national suffering and collapse. The depth of the "cry" and "howling" vividly reflects the gravity of Moab's offenses and the inescapable nature of God's righteous wrath, serving as a solemn warning to all who would oppose His divine will.
Reflection and Application
While Isaiah 15:8 describes a specific historical judgment on the nation of Moab, its enduring message resonates deeply for contemporary reflection and application. It serves as a stark and timeless reminder that unchecked pride, pervasive idolatry, and persistent rebellion against God's moral order—whether manifested in individuals, communities, or entire nations—ultimately lead to profound suffering, lamentation, and spiritual desolation. The pervasive nature of Moab's distress challenges us to soberly consider the far-reaching consequences of societal sins and the ripple effects of turning away from divine truth. This verse calls us to profound humility, urging us to diligently examine our own hearts and the core values of our cultures, asking if we are truly aligning with God's righteous standards or inadvertently setting ourselves up for a similar spiritual "howling." It compels us to recognize God's ultimate authority and to earnestly seek His mercy and guidance, rather than relying on our own strength, fleeting achievements, or false securities. The vivid lamentation in Moab should prompt a deep spiritual self-assessment, encouraging genuine repentance and a renewed, unwavering commitment to living in accordance with God's perfect will, understanding that true peace, lasting security, and ultimate joy are found only in Him.
Questions for Reflection
FAQ
What was the primary sin of Moab that led to this judgment?
While Isaiah 15:8 vividly describes the consequence of judgment, the broader prophetic messages against Moab (e.g., Isaiah 16:6-7 and Jeremiah 48:29) consistently highlight their profound pride, arrogance, and haughtiness. Additionally, Moab was deeply entrenched in idolatry, particularly the worship of Chemosh, which often involved abhorrent practices like child sacrifice. Their historical opposition and antagonism towards Israel, God's chosen people, also contributed significantly to their condemnation. The judgment, therefore, was a righteous divine response to their deep-seated spiritual rebellion, moral corruption, and persistent defiance of God's covenant people.
Are Eglaim and Beerelim significant historical locations?
Eglaim (H97) and Beerelim (H879) were indeed specific geographical locations within the territory of Moab. While their exact modern identifications may still be debated by archaeologists, their mention in the text is highly significant for the prophet's message. They are employed as concrete, representative examples to illustrate the comprehensive and inescapable reach of the divine judgment. By naming places both on the "borders" and presumably in the interior or at significant points, the prophet emphasizes that the "cry" and "howling" would literally extend throughout the entire territory of Moab, leaving no city, town, or region untouched by the impending devastation. This literary device powerfully underscores the totality of the calamity, much like saying "from sea to shining sea" to indicate national scope.
Christ-Centered Fulfillment
While Isaiah 15:8 meticulously details a specific historical judgment on the nation of Moab, its underlying themes of sin, judgment, and the universal human need for salvation find their ultimate fulfillment and profound reversal in the person and work of Jesus Christ. The "howling" and "cry" of Moab represent the universal human condition under the crushing weight of sin, a spiritual lamentation for a world alienated from its Creator. Yet, in Christ, this lamentation is miraculously transformed. He is the Lamb of God who takes away the sin of the world, bearing the ultimate divine judgment on the cross, so that all who believe might escape the eternal "howling" of separation from God. His suffering on Calvary was the ultimate cry of anguish, not for His own sin, but for ours, fulfilling the prophetic picture of the suffering servant who bore our griefs and carried our sorrows. Through His glorious resurrection, Christ offers a new reality where mourning is turned into dancing, and the cries of despair are replaced by the shouts of salvation and eternal joy (Psalm 30:11). The judgment on Moab serves as a stark reminder of the holiness of God and the seriousness of sin, but it also magnificently magnifies the boundless grace found in Christ, who offers redemption from the very consequences that Moab experienced, inviting all nations to find refuge and eternal life in Him (Matthew 28:19). He is the true King who will ultimately establish a new heaven and a new earth where there will be no more death or mourning or crying or pain, a stark and glorious contrast to the scene of desolation described in Isaiah 15:8.