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Isaiah 15:2
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Dibon went up to its templeto weep at its high places.Moab wails on Nebo and at Medeba.Every head is shaved;every beard is chopped short.
They are gone up to Bayit, and to Divon, to the high places, to weep: Mo'av wails over Nevo, and over Medeva; on all their heads is baldness, every beard is cut off.
He is gone up to Bajith, and to Dibon, the high places, to weep: Moab shall howl over Nebo, and over Medeba: on all their heads shall be baldness, and every beard cut off.
He has gone up to the temple, and to Dibon, to the high places to weep; over Nebo and over Medeba Moab wails. On every head is baldness; every beard is shorn;
The people have gone up to the temple and to Dibon, to the high places to weep. Moab wails over Nebo and Medeba; Everyone's head is bald and every beard is cut off.
The people of Dibon go to the places of worship to cry. The people of Moab cry for the cities of Nebo and Medeba. Every head and beard has been shaved to show how sad Moab is.
They have gone up to the temple and to Dibon, to the high places to weep. Moab wails over Nebo and over Medeba; Everyone's head is shaved, and every beard is cut off [in mourning].
They are gone up to Bayith, and to Dibon, to the high places, to weep: Moab wails over Nebo, and over Medeba; on all their heads is baldness, every beard is cut off.
He shal goe vp to the temple, & to Dibon to the hie places to weepe: for Nebo & for Medeba shall Moab howle: vpon all their heades shalbe baldnesse, and euery beard shauen.
They have gone up to the temple and to Dibon, even to the high places to weep.Moab wails over Nebo and Medeba;Everyone's head is bald and every beard is cut off.
Dibon goes up to its temple to weep at its high places. Moab wails over Nebo, as well as over Medeba. Every head is shaved, every beard is cut off.
Everyone in Dibon has gone up to the temple and the shrines to cry and weep. All of Moab is crying. Heads and beards are shaved because of what happened at Nebo and Medeba.
He went up to the temple, to Dibon and to the high places, to weep. On N'vo and Meidva Mo'av is howling, every head shaved bald, every beard cut off.
He is gone up to Bajith, and to Dibon, to the high places, to weep; Moab howleth over Nebo, and over Medeba; on all their heads is baldness, every beard is cut off.
The king's family and the people of Dibon go to the places of worship to cry. The people of Moab are crying for Nebo and Medeba. They have shaved their heads and beards to show their sadness.
They have gone up to the house of Ribon, to the high places, to weep; Moab shall howl over Nebo and over Medeba; on all their heads shall be baldness, and every beard cut off.
The people of Dibon climb the hill to weep at the shrine. The people of Moab wail in grief over the cities of Nebo and Medeba; they have shaved their heads and their beards in grief.
It has gone up to the house, and Dibon to the high places for weeping over Nebo, and Moab wails over Medeba. Every head is bald, every beard is shaved.
One goes up to the house, even to Dibon, to the high places, to weep. Moab shall howl over Nebo and over Medeba; all its heads shall be bald, every beard shorn.
They wete to Baith and Dibon in the hie places, for to wepe: Moab did mourne fro Nebo to Medba: All their heades were colled, and al their beardes shauen.
They are gone up to Bayith, and to Dibon, to the high places, to weep: Moab waileth over Nebo, and over Medeba; on all their heads is baldness, every beard is cut off.
The daughter of Dibon has gone up to the high places, weeping: Moab is sounding her cry of sorrow over Nebo, and over Medeba: everywhere the hair of the head and of the face is cut off.
He is gone up to Baith, and to Dibon, to the high places, to weep; upon Nebo, and upon Medeba, Moab howleth; on all their heads is baldness, every beard is shaven.
Hee is gone vp to Baijth, and to Dibon, the high places, to weepe: Moab shall howle ouer Nebo, and ouer Medeba, on all their heads shalbe baldnesse, and euery beard cut off.
Moab went vp to the idols house, euen to Dibon to the hygh places to weepe: for Neba and Moab shall mourne for Medba, All their heades were balde, and all their beardes shauen.
Grieve for yourselves; for even Debon, where your altar is, shall be destroyed: thither shall ye go up to weep, over Nabau of the land of Moab: howl ye: baldness shall be on every head, and all arms shall be wounded.
He is gone up to Bayith, and to Dibon, to the high places, to weep: Moab howleth over Nebo, and over Medeba: on all their heads is baldness, every beard is cut off.
The kingis hous, and Dybon stieden to hiy places, in to weilyng; on Nabo, and on Medaba Moab schal yelle. In alle hedis therof schal be ballidnesse, and ech beerd schal be schauun.
Ha-Bayith went up, and Dibon, to the high places to weep: Moab wails over Nebo, and over Medeba; on all their heads is baldness, every beard is cut off.
He is gone up to Bajith, and to Dibon, the high places, to weep: Moab shall howl over Nebo, and over Medeba: on all their heads [shall be] baldness, [and] every beard shorn.
He has gone up to the temple [fn] and Dibon,To the high places to weep.Moab will wail over Nebo and over Medeba;On all their heads will be baldness, And every beard cut off.
Your people will go to their temple in Dibon to mourn. They will go to their sacred shrines to weep. They will wail for the fate of Nebo and Medeba, shaving their heads in sorrow and cutting off their beards.
They have gone up to the house of worship and to Dibon. They have gone to the high places to cry. Moab cries over Nebo and Medeba. The hair has been cut from everyone's head and face.
Dibon has gone up to the temple, to the high places to weep; over Nebo and over Medeba Moab wails. On every head is baldness, every beard is shorn;
He hath gone up to Bayith and Dibon, to the high places, to weep, - On Nebo and on Medeba, Moab is howling, On all their heads, a baldness, Every beard, clipped.
The house is gone up, and Dibon to the high places to mourn over Nabo, and over Medaba, Moab hath howled: on all their heads shall be baldness, and every beard shall be shaven.
The daughter of Dibon has gone up to the high places to weep; over Nebo and over Med'eba Moab wails. On every head is baldness, every beard is shorn;
He hath gone up to Bajith and Dibon, The high places -- to weep, On Nebo and on Medeba Moab howleth, On all its heads [is] baldness, every beard cut off.
They have gone up to the temple and to Dibon, even to the high places to weep. Moab wails over Nebo and Medeba; Everyone's head is bald and every beard is cut off.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
is gone: Isaiah 16:12, Joshua 13:17, Jeremiah 48:18, Jeremiah 48:22, Jeremiah 48:23
Moab: Isaiah 15:3, Isaiah 14:31, Isaiah 16:7, Jeremiah 48:31, Jeremiah 48:39
Nebo: Numbers 32:3, Numbers 32:38, Deuteronomy 34:1, Jeremiah 48:1
Medeba: Numbers 21:30, Joshua 13:16
all: Isaiah 3:24, Isaiah 22:12, Leviticus 19:27, Leviticus 19:28, Leviticus 21:5, Deuteronomy 14:1, Job 1:20, Jeremiah 7:29, Jeremiah 47:5, Jeremiah 48:1, Jeremiah 48:37, Jeremiah 48:38, Ezekiel 7:18
Reciprocal: Numbers 21:28 - Ar of Moab Numbers 33:46 - Dibongad Joshua 13:9 - all the plain 2 Samuel 10:4 - and shaved 2 Samuel 19:24 - dressed his feet 1 Chronicles 5:8 - Nebo 1 Chronicles 19:4 - shaved them 1 Chronicles 19:7 - Medeba Ezra 2:29 - Nebo Ezra 9:3 - off Isaiah 15:8 - the cry Isaiah 19:3 - and they Isaiah 23:1 - Howl Jeremiah 3:21 - A voice Jeremiah 4:8 - howl Jeremiah 41:5 - their beards Jeremiah 47:2 - then the Jeremiah 48:35 - him that offereth Jeremiah 49:3 - Howl Ezekiel 27:31 - they shall make Ezekiel 30:2 - Howl Amos 5:16 - Wailing Amos 8:10 - sackcloth Micah 1:16 - bald
Cross-References
After these things the word of the Lord came to Abram in a vision: "Fear not, Abram! I am your shield and the one who will reward you in great abundance."
But Abram said, "O sovereign Lord , what will you give me since I continue to be childless, and my heir is Eliezer of Damascus?"
Abram added, "Since you have not given me a descendant, then look, one born in my house will be my heir!"
But look, the word of the Lord came to him: "This man will not be your heir, but instead a son who comes from your own body will be your heir."
Abram believed the Lord , and the Lord considered his response of faith as proof of genuine loyalty.
Abraham said to his servant, the senior one in his household who was in charge of everything he had, "Put your hand under my thigh
Then the servant took ten of his master's camels and departed with all kinds of gifts from his master at his disposal. He journeyed to the region of Aram Naharaim and the city of Nahor.
Isaac prayed to the Lord on behalf of his wife because she was childless. The Lord answered his prayer, and his wife Rebekah became pregnant.
There is no one greater in this household than I am. He has withheld nothing from me except you because you are his wife. So how could I do such a great evil and sin against God?"
So they approached the man who was in charge of Joseph's household and spoke to him at the entrance to the house.
Gill's Notes on the Bible
He is gone up to Bajith,.... That is, Moab; the king or people of Moab, particularly the inhabitants of the above cities. Bajith signifies house; and here a house of idolatry, as Kimchi interprets it; it was an idol's temple, very likely the temple of their god Chemosh, the same which is called Bethbaalmeon, Joshua 13:17 "the house of Baal's habitation", and is mentioned with Dibon and Bamoth, as here; hither the Moabites went in their distress, to lament their case, ask advice, make supplication, and offer sacrifice:
and to Dibon, the high places, to weep; Dibon was another city of Moab, Numbers 21:30 where probably were high places for idolatrous worship, and from whence it might have the name of Dibonhabbamoth, as it may be here called; or since there was such a place in Moab as Bamoth, here rendered "high places", it may be taken for a proper name of a place, Numbers 21:20 and the rather, since mention is made of Bamothbaal along with Dibon, and as distinct from it, Joshua 13:17 and Jarchi interprets the words thus,
"and the men of Dibon went up to Bamoth to weep.''
Kimchi takes all three to be places of idolatrous worship, and which is not unlikely.
Moab shall howl over Nebo, and over Medeba; two cities in the land of Moab, now taken, plundered, and destroyed; the former of these, Nebo, had its name either from the Hebrew word נבא, "naba", to prophesy, because of the prophecies or oracles which is thought were delivered here from the Heathen priests, as from their deities; and among the Chaldeans there was a god of this name, Isaiah 46:1 or from the Arabic word "naba" o, to be eminent, and so had its name from its height; near to it was a mountain of the same name, where Moses had a view of the land of Canaan, and died, Deuteronomy 32:49 of this city see Numbers 32:3. Jerom says p, that in his time a desert place called Naba was showed, eight miles distant from the city Esbus (Heshbon, Isaiah 15:4) to the south. The latter of these, Medeba, is mentioned in Numbers 21:30 this city is by Ptolemy q called Medava. Josephus r speaks of it as a city of Moab, in the times of Alexander and Hyrcanus; so that if it was now destroyed, it was built again: and Jerom s says of it, that in his days it was a city of Arabia, retaining its ancient name, near Esebon, or Heshbon.
On all their heads [shall be] baldness; that is, on the heads of the Moabites, especially the inhabitants of these cities that survived the destruction, who through sorrow and distress, and as a token of mourning, tore off the hair of their heads, which caused baldness, or else shaved it:
[and] every beard cut off; with a razor, which makes it probable that the hair of the head was tore off; both these used to be done as signs of mourning and lamentation, even shaving of the head and beard, Job 1:20.
o "editus, elatus fuit", Golius, col. 2287. Castel. col. 2182. p De locis Hebraicis, fol. 93. H. q Geograph. l. 5. c. 17. P. 137. r Antiqu. l. 13. c. 15. sect. 4. & l. 14. c. 1. sect. 4. s De locis Hebraicis, fol. 93. D.
Barnes' Notes on the Bible
He is gone up - That is, the inhabitants of Moab in consternation have fled from their ruined cities, and have gone up to other places to weep.
To Bajith, and to Dibon - Lowth supposes that these two words should be joined together, and that one place is denoted. The Chaldee renders it, ‘Ascend into the houses of Dibon.’ Kimchi supposes that the word (בית bayith) denotes a temple. It usually means “house,” and hence, may mean a temple of the gods; that is, the principal “house” in the land. This interpretation is adopted by Gesenius and Noyes. Vitringa supposes it to mean Beth-Meon Jeremiah 48:24, or Beth-Baal-Meon Joshua 13:17, north of the Arnon, now “Macin.” I have adopted the translation proposed by Kimchi as better expressing the sense in my view than that which makes it a proper name. Dibon, perhaps the same place as Dimon in Isaiah 15:9, was a city given by Moses to Gad, and afterward yielded to Reuben Numbers 32:3, Numbers 32:33-34; Joshua 13:9. It was again occupied by the Moabites Jeremiah 48:18, Jeremiah 48:2. Eusebius says it was a large town on the north of the river Arnon. Seetsen found there ruins under the name of Diban in a magnificent plain. Hence, “Dibon” is here appropriately described as “going up” from a plain to weep; and the passage may be rendered, ‘Dibon is weeping upon the high places.’
To weep - Over the sudden desolation which has come upon the principal cities.
Moab shall howl over Nebo - Nebo was one of the mountains on the east of the Jordan. It was so high that from it an extended view could be taken of the land of Canaan opposite. It was distinguished as being the place where Moses died Deuteronomy 32:49; Deuteronomy 34:1. The meaning of this is, that on mount Nebo, Moab should lift up the voice of wailing. Jerome says that the idol Chamos, the principal idol of Moab, was on mount Nebo, and that this was the place of its worship. This mountain was near the northern extremity of the Dead Sea. Mount Nebo was completely barren when Burckhardt passed over it, and the site of the ancient city had not been ascertained (“Travels in Syria,” p. 370.) On its summit, says Burckhardt, was a heap of stones overshadowed by a very large wild pistacia tree. At a short distance below, to the southwest, is the ruined place called Kereyat.
And over Medeba - This was a city east of the Jordan in the southern part of the territory allotted to Reuben. It was taken from the Reubenites by the Moabites. Burckhardt describes the ruins of this town, which still bears the same name. He says of it, it is ‘built upon a round hill; but there is no river near it. It is at least half an hour in circumference. I observed many remains of private houses, constructed with blocks of silex; but not a single edifice is standing. There is a large birket, tank, or cistern, which, as there is no spring at Medeba, might be still of use to the Bedouins, were the surrounding ground cleared of the rubbish to allow the water to flow into it; but such an undertaking is far beyond the views of the wandering Arabic On the west side of the town are the foundations of a temple built with large stones, and apparently of great antiquity. A part of its eastern wall remains, constructed in the same style as the castle wall at Ammon. At the entrance to one of the courts stand two columns of the Doric order. In the center of one of the courts is a large well.’ (“Travels in Syria,” pp. 366, 367.)
On all their heads shall be baldness ... - To cut off the hair of the head and the beard was expressive of great grief. It is well known that the Orientals regard the beard with great sacredness and veneration, and that they usually dress it with great care, Great grief was usually expressed by striking external acts. Hence, they lifted up the voice in wailing; they hired persons to howl over the dead; they rent their garments; and for the same reason, in times of great calamity or grief, they cut off the hair, and even the beard. Herodotus (ii. 36) speaks of it as a custom among all nations, except the Egyptians, to cut off the hair as a token of mourning. So also Homer says, that on the death of Patroclus they cut off the hair as expressive of grief (Iliad, xxiii. 46, 47):
Next these a melancholy band appear,
Amidst lay dead Patroclus on a bier;
O’er all the course their scattered locks they threw.
Pope
See also “Odyss.” iv. 197. This was also the custom with the Romans (Ovid. “Amor.” 3, 5, 12); the Egyptians (Diod. i. 84); the Scythians (Herod. iv. 71); and the modern Cretans. The principle on which this is done is, that thereby they are deprived of what is esteemed the most beautiful ornament of the body; an idea which lies at the foundation of mourning in all countries and ages. The loss of the beard, also, was the highest calamity, and would be expressive of the deepest grief. ‘It is,’ says D’Arvieux, who has devoted a chapter to the exposition of the sentiments of the Arabs in regard to the beard, ‘a greater mark of infamy in Arabia to cut a man’s beard off, than it is with us to whip a fellow at the cart’s tail, or to burn him in the hand. Many people in that country would far rather die than incur that punishment. I saw an Arab who had received a musket shot in the jaw, and who was determined rather to perish than to allow the surgeon to cut his beard off to dress his wound. His resolution was at length overcome; but not until the wound was beginning to gangrene. he never allowed himself to be seen while his beard was off; and when at last he got abroad, he went always with his face covered with a black veil, that he might not be seen without a beard; and this he did until his beard had grown again to a considerable length.’ (“Pic. Bib.,” vol. ii. p. 100.) Burckhardt also remarks, that the Arabs who have, from any cause, had the misfortune to lose their beards invariably conceal themselves from view until their beards are grown again (compare Isaiah 3:24; Isaiah 22:12; Jeremiah 41:5; Micah 1:16). The idea is, that the Moabites would be greatly afflicted. Jeremiah has stated the same thing of Moab Jeremiah 48:37 :
For every head shall be bald, and every beard be clipt;
And upon all hands shall be cuttings,
And upon the loins sackcloth.
Clarke's Notes on the Bible
Verse Isaiah 15:2. He is gone to Bajith, and to Dibon — עלה הבית alah habbayith, should be rendered, he is gone to the HOUSE, i.e., to their chief temple, where they practiced idolatry. Dibon was the name of a tower where also was an idolatrous temple; thither they went to weep and pray before their idols, that they might interpose and save them from their calamities. So R. D. Kimchi. He is gone to Bajith and to Dibon: but Bishop Lowth reads Beth Dibon; this is the name of one place; and the two words are to be joined together, without the ו vau intervening. So the Chaldee and Syriac. This reading is not supported by any MS. or Version: but some MSS., instead of ער ar, have עיר ir, a city, others have עד ad, unto, and some editions have על al, upon. But all these help little, though they show that the place puzzled both the scribes and the editors.
On all their heads shall be baldness, c. - "On every head there is baldness," &c.] Herodotus, ii. 36, speaks of it as a general practice among all men, except the Egyptians, to cut off their hair as a token of mourning. "Cut off thy hair, and cast it away," says Jeremiah, Jeremiah 7:29, "and take up a lamentation."
Τουτο νυ και γερας οιον οἱζυροισι βροτοισι
Κειρασθαι τε κομην, βαλεειν τ' απο δακρυ παρειων.
HOM. Odyss. iv. 197.
"The rites of wo
Are all, alas! the living can bestow
O'er the congenial dust enjoined to shear
The graceful curl, and drop the tender tear."
POPE.
On every head. - For ראשיו roshaiv, read ראש rosh. So the parallel place, Jeremiah 48:37, and so three MSS., one ancient. An ancient MS. reads על כל ראש al col rosh. Five read בכל ראש bechol rosh, on every head, with the Septuagint and Arabic. AND every head. The ו vau, and, is found in thirty MSS., in three editions, and in the Syriac, Vulgate, and Chaldee.
Cut off - "Shorn."] The printed editions, as well as the MSS., are divided on the reading of this word. Some have גדועה geduah, shorn, others גרעה geruah, diminished. The similitude of the letters ד daleth and ר resh has likewise occasioned many mistakes. In the present case, the sense is pretty much the same with either reading. The text of Jeremiah 48:37 has the latter, diminished. The former reading is found in twelve of Dr. Kennicott's MSS., forty of De Rossi's, and two of my own. A great number of editions have the same reading.
