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Isaiah 21:11
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A pronouncement concerning Dumah:
The burden of Dumah. One calls to me out of Se`ir, Watchman, what of the night? Watchman, what of the night?
The burden of Dumah. He calleth to me out of Seir, Watchman, what of the night? Watchman, what of the night?
The oracle concerning Dumah. One is calling to me from Seir, "Watchman, what time of the night? Watchman, what time of the night?"
The pronouncement concerning Edom: One keeps calling to me from Seir, "Watchman, how far gone is the night? Watchman, how far gone is the night?"
This is a message about Dumah: Someone calls to me from Edom, "Watchman, how much of the night is left? Watchman, how much longer will it be night?"
The [mournful, inspired] oracle (a burden to be carried) concerning Dumah (Edom): Someone keeps calling to me from Seir (Edom), "Watchman, what is left of the night [of Assyrian oppression]? Watchman, what is left of the night? [How long until morning?]"
The burden of Dumah. One calls to me out of Seir, Watchman, what of the night? Watchman, what of the night?
The burden of Dumah. He calleth vnto me out of Seir, Watchman, what was in ye night? Watchman, what was in the night?
The oracle concerning Dumah.One keeps calling to me from Seir,"Watchman, how far gone is the night?Watchman, how far gone is the night?"
This is an oracle concerning Dumah: One calls to me from Seir, "Watchman, what is left of the night? Watchman, what is left of the night?"
This is a message about Dumah: From the country of Seir, someone shouts to me, "Guard, how much longer before daylight?"
A prophecy about Dumah: Someone is calling to me from Se‘ir: "Watchman, how much longer is it night? Watchman, how much longer is it night?"
The burden of Dumah. He calleth to me out of Seir, Watchman, what of the night? Watchman, what of the night?
This is a message about Dumah: There is someone calling to me from Seir, "Guard, how much of the night is left? How much longer will it be night?"
The prophecy concerning Dumah. He called to me from Seir. Watchman, what of the night? Watchman, what of the night?
This is a message about Edom. Someone calls to me from Edom, "Sentry, how soon will the night be over? Tell me how soon it will end."
The oracle of Dumah: One is calling to me from Seir, "Watchman, what of the night? Watchman, what of the night?"
The burden of Dumah: He calls to me out of Seir, Watchman, what of the night? Watchman, what of the night?
The heuy burthen of Duma. One of Seir cried vnto me: watchman, what hast thou espied by night? Watchman, what hast thou espied by night?
The burden of Dumah. One calleth unto me out of Seir, Watchman, what of the night? Watchman, what of the night?
The word about Edom. A voice comes to me from Seir, Watchman, how far gone is the night? how far gone is the night?
The burden of Dumah. Hee calleth to me out of Seir: Watchman, what of the night? Watchman, what of the night?
The burthen of Duma. He calleth to me out of Seir: watchman what hast thou espied by nyght? watchman what hast thou espied by nyght?
Call to me out of Seir; guard ye the bulwarks.
The burden of Dumah. One calleth unto me out of Seir, Watchman, what of the night? Watchman, what of the night?
The birthun of Duma. It crieth fro Seir to me, Kepere, what our of the niyt? `kepere, what our of the niyt?
The burden of Dumah. One calls to me out of Seir, Watchman, what of the night? Watchman, what of the night?
The burden of Dumah. He calleth to me out of Seir, Watchman, what of the night? Watchman, what of the night?
Here is a message about Dumah: Someone calls to me from Seir, "Watchman, what is left of the night? Watchman, what is left of the night?"
The burden against Dumah. He calls to me out of Seir, "Watchman, what of the night? Watchman, what of the night?"
This message came to me concerning Edom: Someone from Edom keeps calling to me, "Watchman, how much longer until morning? When will the night be over?"
The special word about Edom: One is calling to me from Seir, "Watchman, what is the time of night? Watchman, what is the time of night?"
The oracle concerning Dumah. One is calling to me from Seir, "Sentinel, what of the night? Sentinel, what of the night?"
The oracle on Dumah: Unto me, is one crying - out of Seir, Watchman! how far gone is the night? Watchman, how far gone is the night?
The burden of Duma calleth to me out of Seir: Watchman, what of the night? watchman, what of the night?
The oracle concerning Dumah. One is calling to me from Se'ir, "Watchman, what of the night? Watchman, what of the night?"
The burden of Dumah. Unto me is [one] calling from Seir `Watchman, what of the night? Watchman, what of the night?'
A Message concerning Edom: A voice calls to me from the Seir mountains in Edom, "Night watchman! How long till daybreak? How long will this night last?" The night watchman calls back, "Morning's coming, But for now it's still night. If you ask me again, I'll give the same answer."
The oracle concerning Edom. One keeps calling to me from Seir, "Watchman, how far gone is the night? Watchman, how far gone is the night?"
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
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." Genesis 25:14, 1 Chronicles 1:30
me out: Isaiah 34:1-17, Isaiah 63:1-6, Numbers 24:18, Deuteronomy 2:5, Psalms 137:7, Jeremiah 49:7-22, Ezekiel 35:1-15, Joel 3:19, Amos 1:6, Amos 1:11, Amos 1:12, Obadiah 1:1-16, Malachi 1:2-4
what: Isaiah 21:6, Jeremiah 37:17
Reciprocal: Joshua 15:52 - Dumah 2 Samuel 18:24 - the watchman 2 Kings 9:17 - a watchman Song of Solomon 3:3 - watchmen Isaiah 13:1 - burden Jeremiah 6:17 - I Ezekiel 3:17 - a watchman Habakkuk 2:1 - stand Romans 13:11 - knowing
Cross-References
And Abraham said unto God: 'Oh that Ishmael might live before Thee!'
And the LORD remembered Sarah as He had said, and the LORD did unto Sarah as He had spoken.
And Sarah conceived, and bore Abraham a son in his old age, at the set time of which God had spoken to him.
span data-lang="eng" data-trans="jps" data-ref="2sa.18.1" class="versetxt"> And David numbered the people that were with him, and set captains of thousands and captains of hundreds over them. And David sent forth the people, a third part under the hand of Joab, and a third part under the hand of Abishai the son of Zeruiah, Joab's brother, and a third part under the hand of Ittai the Gittite. And the king said unto the people: 'I will surely go forth with you myself also.' But the people said: 'Thou shalt not go forth; for if we flee away, they will not care for us; neither if half of us die, will they care for us; but thou art worth ten thousand of us: therefore now it is better that thou be ready to succour us out of the city.' And the king said unto them: 'What seemeth you best I will do.' And the king stood by the gate-side, and all the people went out by hundreds and by thousands. And the king commanded Joab and Abishai and Ittai, saying: 'Deal gently for my sake with the young man, even with Absalom.' And all the people heard when the king gave all the captains charge concerning Absalom. So the people went out into the field against Israel; and the battle was in the forest of Ephraim. And the people of Israel were smitten there before the servants of David, and there was a great slaughter there that day of twenty thousand men. For the battle was there spread over the face of all the country; and the forest devoured more people that day than the sword devoured. And Absalom chanced to meet the servants of David. And Absalom was riding upon his mule, and the mule went under the thick boughs of a great terebinth, and his head caught hold of the terebinth, and he was taken up between the heaven and the earth; and the mule that was under him went on. And a certain man saw it, and told Joab, and said: 'Behold, I saw Absalom hanging in a terebinth.' And Joab said unto the man that told him: 'And, behold, thou sawest it, and why didst thou not smite him there to the ground? and I would have had to give thee ten pieces of silver, and a girdle.' And the man said unto Joab: 'Though I should receive a thousand pieces of silver in my hand, yet would I not put forth my hand against the king's son; for in our hearing the king charged thee and Abishai and Ittai, saying: Beware that none touch the young man Absalom. Otherwise if I had dealt falsely against mine own life--and there is no matter hid from the king--then thou thyself wouldest have stood aloof.' Then said Joab: 'I may not tarry thus with thee.' And he took three darts in his hand, and thrust them through the heart of Absalom, while he was yet alive in the midst of the terebinth. And ten young men that bore Joab's armour compassed about and smote Absalom, and slew him. And Joab blew the horn, and the people returned from pursuing after Israel; for Joab held back the people. And they took Absalom, and cast him into the great pit in the forest, and raised over him a very great heap of stones; and all Israel fled every one to his tent.-- Now Absalom in his life-time had taken and reared up for himself the pillar, which is in the king's dale; for he said: 'I have no son to keep my name in remembrance'; and he called the pillar after his own name; and it is called Absalom's monument unto this day. Then said Ahimaaz the son of Zadok: 'Let me now run, and bear the king tidings, how that the LORD hath avenged him of his enemies.' And Joab said unto him: 'Thou shalt not be the bearer of tidings this day, but thou shalt bear tidings another day; but this day thou shalt bear no tidings, forasmuch as the king's son is dead.' Then said Joab to the Cushite: 'Go tell the king what thou hast seen.' And the Cushite bowed down unto Joab, and ran. Then said Ahimaaz the son of Zadok yet again to Joab: 'But come what may, let me, I pray thee, also run after the Cushite.' And Joab said: 'Wherefore wilt thou run, my son, seeing that thou wilt have no reward for the tidings?' 'But come what may, [said he,] I will run.' And he said unto him: 'Run.' Then Ahimaaz ran by the way of the Plain, and overran the Cushite. Now David sat between the two gates; and the watchman went up to the roof of the gate unto the wall, and lifted up his eyes, and looked, and behold a man running alone. And the watchman cried, and told the king. And the king said: 'If he be alone, there is tidings in his mouth.' And he came apace, and drew near. And the watchman saw another man running; and the watchman called unto the porter, and said: 'Behold another man running alone.' And the king said: 'He also bringeth tidings.' And the watchman said: 'I think the running of the foremost is like the running of Ahimaaz the son of Zadok.' And the king said: 'He is a good man, and cometh with good tidings.' And Ahimaaz called, and said unto the king: 'All is well.' And he bowed down before the king with his face to the earth, and said: 'Blessed be the LORD thy God, who hath delivered up the men that lifted up their hand against my lord the king.' And the king said: 'Is it well with the young man Absalom?' And Ahimaaz answered: 'When Joab sent the king's servant, and me thy servant, I saw a great tumult, but I knew not what it was.' And the king said: 'Turn aside, and stand here.' And he turned aside, and stood still. And, behold, the Cushite came; and the Cushite said: 'Tidings for my lord the king; for the LORD hath avenged thee this day of all them that rose up against thee.' And the king said unto the Cushite: 'Is it well with the young man Absalom?' And the Cushite answered: 'The enemies of my lord the king and all that rise up against thee to do thee hurt, be as that young man is.'
Gill's Notes on the Bible
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,
Genesis 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, Genesis 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, Genesis 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, Psalms 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, Isaiah 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 Numbers 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
Revelation 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.''
y Vid. Hiller. Onomasticon Sacr. p. 797. z Vid. Buxtorf. Lexic. Talmud. col. 30, 31, &c. a מה מליל "quid accidit ex quo nox est?" Vatablus. b Zohar in Exod. fol. 54. 2. c Joseph. Antiqu. l. 13. c. 9. sect. 1. Ed. Hudson.
Barnes' Notes on the Bible
Analysis of Isaiah 21:11, Isaiah 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 Psalms 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 - Φυλάσσετε ἐπάλξεις phulassete epalcheis). I guard morning and night. If you inquire, inquire, and dwell with me. In the grove (δρυμῷ drumō) thou shalt lie down, and in the way of Dedan (Δαιδάn Daidan).
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 Isaiah 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 (דוּמה dûmâh) is mentioned in Genesis 25:14, and 1 Chronicles 1:30, as one of the twelve sons of Ishmael. It is known that those sons settled in Arabia, and that the Arabians derive their origin from Ishmael. The name ‘Dumah,’ therefore, properly denotes one of the wandering tribes of the Ishmaelites. The Septuagint evidently read this as if it had been אדום 'ĕdôm - Edom or Idumea - Ἰδουμαία Idoumaia Jakut mentions two places in Arabia to which the name ‘Dumah’ is given, Dumah Irak, and Dumah Felsen. The former of these, which Gesenius supposes is the place here intended, lies upon the borders of the Syrian desert, and is situated in a valley seven days’ journey from Damascus, according to Abulfeda, in lon. 45 degrees E.; and in lat. 29 degrees 30’ N; and about three and a half days’ journey from Medina. Niebuhr mentions Dumah as a station of the Wehabites (see Gesenius, “Commentary in loc.”) There can be little doubt that the place referred to is situated on the confines of the Arabian and Syrian deserts, and that it is the place called by the Arabians “Duma the stony, or Syrian Duma” (Robinson’s Calmet). It has a fortress, and is a place of strength Jerome says, ‘Duma is not the whole province of Idumea, but is a certain region which lies toward the south, and is twenty miles distant from a city of Palestine called Eleutheropolis, near which are the mountains of Seir.’ It is evident from the prophecy itself that Idumea is particularly referred to, for the prophet immediately adds, that the voice came to him from mount ‘Seir,’ which was the principal mountain of Idumea. Why the name ‘Dumah’ is used to designate that region has been a matter on which critics have been divided.
Vitringa supposes that it is by a play upon the word ‘Dumah,’ because the word “may” be derived from דמם dâmam to be silent, to be still; and that it is used to denote the “silence,” or the “night,” which was about to come upon Idumea; that is, the calamity of which this was a prediction. Kocher supposes that the prophet used the word denoting ‘silence’ (דוּמה dûmâh) by a paranomasia, and by derision for אדום 'ĕdôm, as if Idumea was soon to be reduced to silence, or to destruction. Idumea, or the country of Edom, is frequently referred to by the prophets (see Jeremiah 49:7-10, Jeremiah 49:12-18; Ezekiel 35:1-4, Ezekiel 35:7, Ezekiel 35:9, Ezekiel 35:14-15; Joel 3:19; Amos 1:11; Obadiah 1:2-18; Malachi 1:3-4). For a description of Idumea, and of the prophecies respecting it, see the notes at Isaiah 34:0.
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 (קרא qorē') to him from the distant mountain.
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” Genesis 14:6, but Esau made war upon them and destroyed them (compare Genesis 36:8-9; Deuteronomy 2:5, Deuteronomy 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 Isaiah 21:6). The prophet Isaiah is here referred to (compare Isaiah 52:8; Isaiah 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 Habakkuk 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; Micah 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.
Clarke's Notes on the Bible
Verse Isaiah 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 ad h. l. Biblia Michaelis, Halae, 1720, not. ad l. See also De Rossi. Bishop Lowth translates the prophecy thus: -
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.
