Verse-by-Verse Bible Commentary
Isaiah 21:11

Clarke's Commentary

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.

Bridgeway Bible Commentary

Edomites and Arabs (21:11-17)

The prophet has a short message for the people of Edom, who cry out from their stronghold in Mt Seir, asking how much longer they must be oppressed. The answer is not encouraging. They will get a brief relief from their sufferings, but then they will be oppressed again (11-12).
Wandering Arabs also will suffer from the cruel attacks of the invaders. Thirsty and hungry, they will flee from place to place looking for safety and shelter (13-15). But whatever refuge they find will be only temporary, and within a year even the bravest of the Arab tribal peoples will virtually be wiped out (16-17).

Coffman's Commentaries on the Bible

THE BURDEN OF EDOM (Isaiah 21:11-12)

“The Burden of Dumah. One called unto me out of Seir, Watchman, what of the night? Watchman, what of the night? The watchman said, The morning cometh, and also the night: if ye will inquire, inquire ye; turn ye, come.”

Dumah is usually understood as some kind of a name for Edom, due to the mention of Seir in the passage, which city was the capital of Edom. No one knows exactly how this designation came about. Dumah was one of the twelve sons of Ishmael who settled in Arabia, but he may have moved into Edom (Genesis 25:14). The Septuagint (LXX) rendered Isaiah 21:14 as the “burden of Thaeman” another great Edomite city.

It is not known if there was actually an appeal to Isaiah from Seir in this passage, or if it is prophetically projected and honored with the reply here given.

What is the reply? Yes, the morning cometh, but the night also! There will be morning and an end of the long night for Judah, but for Edom there will continue to be night and darkness. If Seir would really have relief, let them turn to the Lord; let them repent and return to the God of their fathers.

Barnes' Notes on the Whole 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.

Calvin's Commentary on the Bible

11.The burden of Dumah. It is evident from Genesis 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. (Psalms 75:8; Isaiah 51:17.) What shall become of strangers and reprobates, if children are thus chastised? (1 Peter 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. (Genesis 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.

(70) Bogus footnote

(71) Bogus footnote

Smith's Bible Commentary

Shall we turn to Isaiah, chapter 21.

Isaiah begins this particular prophecy and addresses it to Babylon which was referred to as,

The desert of the sea. As whirlwinds in the south pass ( Isaiah 21:1 )

Or in the Negev. We call them sun devils out in Arizona. You've seen those whirlwinds that have been created by the sun out there in the desert and they move along and pick up dust and weeds and trash. "As whirlwinds in the south pass,"

so it cometh from the desert, from an awesome land. A grievous vision is declared unto me; The treacherous dealer dealeth treacherously, and the spoiler spoileth. Go up, O Elam: besiege, O Media; all the sighing thereof have I made to cease. Therefore are my loins filled with pain ( Isaiah 21:1-3 ):

And he speaks of the response upon himself. So interestingly enough, 200 years before the event, when at this point in history, Media was just a small tribe and Persia was known as Elam by its tribal name, before Babylon has even become the first major world empire. While Assyria was in its period of ascendancy historically, he prophesies the destruction of Babylon by a combination of Media and Persia.

Now there is no way, absolutely no way, that any man in that day could foresee the two little tribal provinces of Media and Persia or Elam becoming a major world power that would destroy the tremendous empire of Babylon. This, of course, is just another one of those what we call internal proofs of inspiration. These fulfilled prophecies or these predictions that are made that are so unlikely at the time that they are made and yet was so completely fulfilled.

Now it is interesting the effect that this particular vision had upon Isaiah. And it was interesting that oftentimes when God would speak to a prophet that it would seem to have a physical effect upon him. Sometimes of just great weakness, just sort of a physically draining experience to have that kind of a close relationship with God. God speaking to you, showing you things and the effect would just be physically very draining.

Daniel speaks of how that after a set of visions that the Lord had given to him, how that on his bed his head was just sort of spinning and how he just felt that he was, "My beauty is turned into ugliness" ( Daniel 10:8 ). And just the presence of God and all, it had a very powerful adverse physical effect upon him. And Isaiah here describes that "my loins filled with pain."

pangs have taken hold upon me, the pangs of a woman that travaileth: I was bowed down at the hearing of it; I was dismayed at the seeing of it. My heart panted, fearfulness affrighted me: the night of my pleasure hath he turned into fear ( Isaiah 21:3-4 ).

And so this is the physical reaction that Isaiah had to seeing this vision of the Medo-Persian Empire conquering the Babylon Empire. He bowed over. He was in pain like a woman that was in labor and his heart panted. He began to have this... of course, he describes it; he was filled with fear, and it had a very adverse physical effect.

Now it is interesting here that he begins to describe a little bit of the circumstances by which Babylon is to be conquered. Now he expands this further in the forty-fifth, forty-fourth and forty-fifth chapters of Isaiah, he expands more on the destruction of Babylon, even there naming the conquering king or general. Calling him by name a hundred and fifty years before he's born. Telling how that the very method by which the city would be taken. How that the river Euphrates would be diverted and how that they would come in onto the banks of the river and through the levied gates that would be unlocked. And when we get to that forty-fifth chapter we will again take a little time to show you as you get into the historical record by Xenophon and you take a look at the conquering of Babylon by Cyrus. And it is exactly as Isaiah described a hundred and fifty years before Cyrus was born, naming him, and two hundred years before Babylon fell. Gives you details.

Now here he indicates that it is suddenly in the midst of their revelry. "The night of pleasure he has turned into fear." You remember the night that Babylon fell, Belshazzar was having this great feast with all of his lords. Actually, they were celebrating the invincibility of Babylon. Though the city was encircled by their enemies, because the walls were three hundred feet high, eighty feet thick, they figured that there was no way anybody could conquer Babylon. And thus, it was just sort of a smear to their enemies who were outside and they had this great feast. In that while they were drinking, while they were getting pretty drunk, he ordered the vessels that were taken by his grandfather Nebuchadnezzar in the siege of Jerusalem brought in and they drank the wine out of the vessels of gold and silver that had been sanctified to the service of God in the temple. And they began to praise the gods of gold and silver. And so he describes here, "The night of my pleasure," the banqueting and all, "he has turned into fear."

Prepare the table ( Isaiah 21:5 ),

The big feast that they had.

watch in the watchtower, eat, drink: arise, ye princes, and anoint your shield ( Isaiah 21:5 ).

For suddenly in the midst of the banquet, the cry comes. Now, the anointing of the shield was the greasing of the shields so that the sword would glance off of it. It was harder to pierce through a greased shield. There is more of a tendency of the spear or sword to glance off of a greased shield. So that was the idea of the anointing of the shield. But suddenly the cry comes from the watchtower in the midst of the banquet. "Anoint your shields."

For thus hath the Lord said unto me, Go, set a watchman, let him declare what he sees. And he saw a chariot with a couple of horsemen, a chariot of asses, and a chariot of camels; and he hearkened diligently with much heed: And he cried, A lion: My Lord ( Isaiah 21:6-8 ),

Now it is interesting that when Daniel had his vision of the world governing empires and he saw them as beasts, the lion was representative of Babylon. So he cried, "A lion: My Lord,"

I stand continually upon the watchtower in the daytime, and I am set in my ward whole nights: And, behold, here cometh a chariot of men, with a couple of horsemen. And he answered and said, Babylon is fallen, is fallen; and all the graven images of her gods he hath broken unto the ground. O my threshing, and the corn of my floor: that which I have heard of the LORD of hosts, the God of Israel, have I declared unto you ( Isaiah 21:8-10 ).

So Isaiah's declaring, "Hey, what I heard from God I've declared unto you. I saw this guy coming and he was crying, 'Babylon is fallen, is fallen!'" Of course, this reminds us over into the book of Revelation when the destruction of spiritual and commercial Babylon takes place. We read of these angels that declare, "Babylon is fallen, is fallen!" That great religious system that caused people to commit spiritual fornication, idolatry, and so forth. And so this one little aspect, "Babylon is fallen, is fallen" has a twofold fulfillment, at the fall at the time of the Medo-Persian invasion, but then also in the future as it is picked up by the angel in Revelation.

In verses Isaiah 21:11 , and Isaiah 21:12 I don't understand the vision that he had. It's concerning Dumah, which is Edom.

He calleth to me out of Seir ( Isaiah 21:11 ),

Mount Seir, which marked the borders of Edom.

Watchman, what of the night? Watchman, what of the night? The watchman said, The morning comes, and also the night: if ye will inquire, inquire: return, come ( Isaiah 21:11-12 ).

Now, I frankly don't understand what the watchman was saying. Or the, what he... what was he indicating? I don't know. So I'll just leave it.

Next we get:

The burden on Arabia. In the forest in Arabia shall ye lodge, O ye travelling companies of Dedanim ( Isaiah 21:13 ).

Dedan, of course, is one of the tribes. The Dedanim, being plural, would be the peoples of the tribe of Dedan.

Now Saudi Arabia was originally made up of two major tribal families. Those of Sheba and those of Dedan. So when you move into the book of Ezekiel and you read the prophecies in Ezekiel of the coming invasion of Israel by Russia with her allies, it is important to note that though Iran does come with Russia in the invasion of Israel, Saudi Arabia does not.

So evidently, you know, right now... and to me this is very important, because one of the major concerns of our government today is the oil supply that comes to the United States from Saudi Arabia. We are dependent upon those oil supplies for our whole industry, economy and everything else. And so there's quite a bit to do right now in government circles on how much aid, military aid, we should give to Saudi Arabia. The F-15, shall we equip them? You know. Two thousand tow missiles for antitank missiles and so forth. And everytime we speak of aiding Saudi Arabia, Israel begins to lobby, because Israel is fearful that these weapons that we are giving to Saudi Arabia could very well be used against Israel. And thus, they seek to lobby against any aid that we might be giving to Saudi Arabia.

But there is concern, great concern, that Russia may seek to move into Saudi Arabia to take those oil supplies and thus to cut us off from our much-needed oil that we get from Saudi Arabia. Obviously, Russia does not take Saudi Arabia because Saudi Arabia is not. In fact, they are listed as not being with Russia in Russia's invasion of Israel. And so Israel really doesn't need to worry about an invasion from Saudi Arabia from the scriptures.

In fact, Saudi Arabia is listed with those nations, of which the United States is perhaps one, because it speaks of the "merchants of Tarsus" which are thought to be England, and "the young lions thereof" ( Ezekiel 38:13 ). Now the United States could conceivably be a young lion from England. Break off from England and one of the young lions. Canada, Australia. They say unto Russia, "What are you doing invading this little land of Israel? That isn't fair. That isn't right." But Saudi Arabia joins with the objection with the United States and with England and the break off nations of England.

So as we look at the major decisions that are being made today in the State Department and in our government that are dealing with these very issues and these very nations that have been predicted in the Bible, having a biblical background helps tremendously. I am really excited over the number of military officers that are now beginning to look to the Bible as sort of a guideline for these days. Somehow they've gotten hold of a lot of my tapes that deal with these subjects of the Middle East and so forth. They've been listening to them and they have been actually using the Word of God as sort of a guideline. I was told of this one commander in the Navy who used to just have no time for God, no time for the Bible. I mean, it's just so much stuff that he didn't need to get involved with and was very antagonistic. But got hold of a tape and God got hold of his heart and they said that on his desk there's always an open Bible. And as he's going over the plans and so forth and developing strategies, he's always looking now to the Bible and seeking guidance from the Bible. And this was shared by another military officer who is in a Bible study with him and there in Hawaii. There's just a big bunch of military officers that get together and study the Word of God now and are looking to the Bible as a guideline for these days. And that's very wise, because surely God has set things out.

He said to Amos, "I won't do anything unless I tell my prophets in advance" ( Amos 3:7 ). And God has told us in advance of the situations that would be existing today. So if Israel would read the Bible, they would realize they have no fears of Saudi Arabia. Because Saudi Arabia will take up their part when Russia invades. Russia's the thing that they need to be concerned about, not Saudi Arabia. Iran, yes.

Now at this particular time, Israel is not so worried about Iran. In fact, people have wondered how Iran was able to keep these phantom jets going. Because when they kicked out the United States they didn't have any more spare parts. And with this hostage situation and all, they... Iraq was surprised that Iran, they thought that Iran would crumble. That they would soon no longer be able to fly the phantoms because they didn't have the technicians to keep them in repair. They didn't have the spare parts to repair them and they figured the Iranian Air Force would be put out of commission very quickly and that they would then be able to just control the whole scene. What is happening, and what most people don't know, what is happening is that Israel is repairing. They're flying these jets to Israel. Israel is repairing all these phantoms for them.

So there is an underground kind of an alliance still between Iran. Israel feels a debt to Iran because during all of the oil crises and so forth, they supplied Israel with all of their oil needs. Now Israel is trading off the repair of the jets and all for oil needs and all. But Israel is keeping the Iranian Air Force going. And some of the Israeli officers were sharing that with me when we were over in Israel this last time, how that they're flying these jets in and out from Iran almost everyday and they're keeping them. And that's the big surprise of the war is how the Irani Air Force could keep going. And that's how they're doing it. And I trust I'm not revealing any great military secrets and get in trouble for it. But that's what's happening.

Now Israel, though still underground, is friendly toward Iran. If they would only read the Bible, they would realize that Iran is the one to watch, not Saudi Arabia. That in the end, when the conflict comes, Saudi Arabia will join in the protest-not in the fighting-just in the protest of Russia's invasion of Israel. So the fact that these things are all moving in that direction right now makes, of course, the Bible extremely relevant to our own world in which we live and the current decisions that are being made by the State Department and all of those guys that deal with world strategy. How much support shall we give to Saudi Arabia and all of this. And yet the Bible lays out the whole story of the future.

Now this burden that he has for Dedanim, one of the tribes of Arabia.

The inhabitants of the land of Tema brought water to him that was thirsty, they prevented with their bread him that fled. For they fled from the swords, from the drawn sword, and from the bent bow, and from the grievousness of war ( Isaiah 21:14-15 ).

Now this prophecy of Isaiah had an immediate fulfillment.

For thus hath the Lord said unto me, Within a year, according to the years of a hireling, and all the glory of Kedar shall fail: And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the LORD God of Israel hath spoken it ( Isaiah 21:16-17 ).

Within a year and within a year Sargon in 716 B.C. conquered Saudi Arabia. So that prophecy could be checked off as one that was fulfilled. "

Dr. Constable's Expository Notes

An Edomite kept asking Isaiah, the watchman who saw by prophetic revelation how things would go (cf. Isaiah 21:6-9), how long the night of oppression on his nation would last. "Edom" is "Dumah" in the Hebrew text, a word play. Dumah also may have been the name of a place in Edom or the Akkadian designation for Edom (Udumu). The Dumah in Genesis 25:14 was one of Ishmael’s rather than Esau’s descendants. Dumah means "silence," which is appropriate here since this oracle is silent (Heb. dumah) concerning Edom’s (Heb. ’edom) ultimate fate.

"As a sick person lying awake through the long, agonizing hours of night cries out to know what the time is and how much of the night has passed, so Edom, feeling the oppression of Assyria, will call out to the prophet to ask him how much longer the oppression must endure." [Note: Young, 2:77.]

Dr. Constable's Expository Notes

The oracle against Edom 21:11-12

Compared to the second oracle in the first series of five, this one reveals greater ignorance about what is coming.

Gill's Exposition of the Whole 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.

Henry's Complete Commentary on the Bible

      11 The burden of Dumah. He calleth to me out of Seir, Watchman, what of the night? Watchman, what of the night?   12 The watchman said, The morning cometh, and also the night: if ye will enquire, enquire ye: return, come.

      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 inhabitants descended from Dumah the sixth son of Ishmael, as those of Kedar (Isaiah 21:16; Isaiah 21:17) from Ishmael's second son, Genesis 25:13; Genesis 25:14. Others, because Mount Seir is here mentioned, by Dumah understand Idumea, the country of the Edomites. Some of Israel's neighbours are certainly meant, and their distress is foretold, not only for warning to them to prepare them for it, but for warning to Israel not to depend upon them, or any of the nations about them, for relief in a time of danger, but upon God only. We must see all creature confidences failing us, and feel them breaking under us, that we may not lay more weight upon them than they will bear. But though the explication of this prophecy be difficult, because we have no history in which we find the accomplishment of it, yet the application will be easy. We have here,

      1. A question put by an Edomite to the watchman. Some one or other called out of Seir, somebody that was more concerned for the public safety and welfare than the rest, who were generally careless and secure. As the man of Macedonia, in a vision, desired Paul to come over and help them (Acts 16:9), so this man of Mount Seir, in a vision, desired the prophet to inform and instruct them. He calls not many; it is well there are any, that all are not alike unconcerned about the things that belong to the public peace. Some out of Seir ask advice of God's prophets, and are willing to be taught, when many of God's Israel heed nothing. The question is serious: What of the night? It is put to a proper person, the watchman, whose office it is to answer such enquiries. He repeats the question, as one in care, as one in earnest, and desirous to have an answer. Note, (1.) God's prophets and ministers are appointed to be watchmen, and we are to look upon them as such. They are as watchmen in the city in a time of peace, to see that all be safe, to knock at every door by personal enquiries ("Is it locked? Is the fire safe?"), to direct those that are at a loss, and check those that are disorderly, Song of Solomon 3:3; Song of Solomon 5:7. They are as watchmen in the camp in time of war, Ezekiel 33:7. They are to take notice of the motions of the enemy and to give notice of them, to make discoveries and then give warning; and in this they must deny themselves. (2.) It is our duty to enquire of the watchmen, especially to ask again and again, What of the night? for watchmen wake when other sleep. [1.] What time of the night? After a long sleep in sin and security, is it not time to rise, high time to awake out of sleep? Romans 13:11. We have a great deal of work to do, a long journey to go; is it not time to be stirring? "Watchman, what o'clock is it? After a long dark night is there any hope of the day dawning?" [2.] What tidings of the night? What from the night? (so some); "what vision has the prophet had to-night? We are ready to receive it." Or, rather, "What occurs to night? What weather is it? What news?" We must expect an alarm, and never be secure. The day of the Lord will come as a thief in the night; we must prepare to receive the alarm, and resolve to keep our ground, and then take the first hint of danger, and to our arms presently, to our spiritual weapons.

      2. The watchman's answer to this question. The watchman was neither asleep nor dumb; though it was a man of Mount Seir that called to him, he was ready to give him an answer: The morning comes. He answers, (1.) By way of prediction: "There comes first a morning of light, and peace, and opportunity; you will enjoy one day of comfort more; but afterwards comes a night of trouble and calamity." Note, In the course of God's providence it is usual that morning and night are counterchanged and succeed each other. Is it night? Yet the morning comes, and the day-spring knows his place, Psalms 30:5. Is it day? Yet the night comes also. If there be a morning of youth and health, there will come a night of sickness and old age; if a morning of prosperity in the family, in the public, yet we must look for changes. But God usually gives a morning of opportunity before he sends a night of calamity, that his own people may be prepared for the storm and others left inexcusable. (2.) By way of excitement: If you will enquire, enquire. Note, It is our wisdom to improve the present morning in preparation for the night that is coming after it. "Enquire, return, come. Be inquisitive, be penitent, be willing and obedient." The manner of expression is very observable, for we are put to our choice what we will do: "If you will enquire, enquire; if not, it is at your peril; you cannot say but you have a fair offer made you." We are also urged to be at a point: "If you will, say so, and do not stand pausing; what you will do do quickly, for it is no time to trifle." Those that return and come to God will find they have a great deal of work to do and but a little time to do it in, and therefore they have need to be busy.