Exegetical and Hermeneutical Commentary of Jeremiah 48:45
They that fled stood under the shadow of Heshbon because of the force: but a fire shall come forth out of Heshbon, and a flame from the midst of Sihon, and shall devour the corner of Moab, and the crown of the head of the tumultuous ones.
45. They that fled Heshbon ] i.e. the fugitives of Moab in vain seek help from Heshbon, as it is among the first to be overthrown ( Jer 48:2).
midst ] Read house, changing one letter of MT. Heshbon is meant, as the old capital (Num 21:26; Deu 2:26). The Moabites now are to recover it, after it had been held successively by Sihon and the Israelites.
corner ] rather, the temples of the head. See on Jer 9:25.
the tumultuous ones ] lit. sons of tumult or din of battle, Moabite warriors. See on Jer 25:31.
Fuente: The Cambridge Bible for Schools and Colleges
Because of the force – Rather, without force. Translate it: The fugitives have stood, (i. e., halted) powerless in the shadow of Heshbon. As Heshbon was the capital of the Ammonites, the sense is that the defeated Moabites looked to Ammon for protection.
But afire … – Not only will Ammon refuse aid to Moab, but her ruin is to come forth from Heshbon. To show this Jeremiah has recourse to the old triumphal poetry of the Mosaic age (marginal reference).
The corner – i. e., of the beard …the crown of the head. The fire of war consumes both far and near, both hair and beard, i. e., everything that it can singe and destroy.
The tumultuous ones – literally, sons of the battle-shout, the brave Moabite warriors.
Fuente: Albert Barnes’ Notes on the Bible
Verse 45. They that fled stood under the shadow of Heshbon] Heshbon being a fortified place, they who were worsted in the fight fled to it, and rallied under its walls; but, instead of safety, they found themselves disappointed, betrayed, and ruined. See Jer 48:2, and the note there. See Clarke on Jer 48:2.
But a fire shall come forth out of Heshbon] Jeremiah has borrowed this part of his discourse from an ancient poet quoted by Moses, Nu 21:28; where see the notes.
The crown of the head] The choicest persons of the whole nation.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Heshbon was a great city, and, as it should seem, a place of some force; the war being in the country, they made Heshbon the place of their sanctuary. But the prophet, applying to the Chaldeans what was said in Mosess time, Num 21:28, prophesieth that Heshbon also should be destroyed, and the fire should devour the crown of the head, that is, the glory of the brave rebelling gallants, called hi the Hebrew the children of noise.
Fuente: English Annotations on the Holy Bible by Matthew Poole
45. under . . . shadow ofHeshbonThey thought that they would be safe in Heshbon.
because of the forcethatis, “they that fled because of the force” of the enemy:they that fled from it. GLASSIUStranslates, “through want of strength.” So the Hebrewparticle is translated (Ps109:24), “faileth of fatness,” that is, “faileththrough want of fatness”; also La4:9.
but a fire, c.copiedin part from Sihon’s hymn of victory (Num 21:27Num 21:28). The old “proverb”shall hold good again. As in ancient times Sihon, king of theAmorites, issued forth from his city, Heshbon, as a devouring “flame”and consumed Moab, so now the Chaldeans, making Heshbon theirstarting-point, shall advance to the destruction of Moab.
midst of Sihonthat is,the city of Sihon.
corner of Moabthat is,Moab from one corner to the other.
crown of . . . headthemost elevated points of Moab. Making some alterations, he herecopies Balaam’s prophecy (Nu24:17). Margin there translates “princes” forcorners; if so, “crown of . . . head” here refers to thenobles.
tumultuous onessonsof tumult; those who have tumultuously revolted from Babylon.Heshbon passed from the Amorite to the Israelite sway. Moab hadwrested it from Israel and helped the Chaldeans against the Jews; butrevolting from Babylon, they brought ruin on themselves in turn.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
They that fled stood under the shadow of Heshbon, because of the force,…. Heshbon was a strong city in the land of Moab, to which many of the Moabites betook themselves in this time of their calamity; thinking they should be sheltered, under the protection of it, from the fury of the Chaldean army; hither they fled, and here they stood, imagining they were safe, “because of the force”; because of the strength of the city of Heshbon, as Kimchi; or because of the force of their enemies, for fear of them, as Kimchi’s father; or for want of strength, because they had no more strength to flee, and therefore stopped there, so Jarchi and Abarbinel: but the words should rather be rendered, “they that stood under the shadow of Heshbon”; thinking themselves safe, but now perceiving danger, “fled with strength” r; or as swiftly as they could, and with all the strength they had, that they might, if possible, escape from thence:
for a fire s (for so it should be rendered, and not “but a fire”)
shall come forth out of Heshbon, and a flame from the midst of Sihon; the same with Heshbon; so called from Sihon, an ancient king of it; the meaning is, that the Chaldeans should make themselves masters of Heshbon, this strong city, in which the Moabites trusted; and from thence should go out like a flame of fire, and spread themselves all over the country, and destroy it: what was formerly said of the Amorites, who took the land of Moab out of the hands of the king of it, and it became afterwards a proverbial expression, is here applied to the Chaldeans; see Nu 21:26; so the Targum, by a flame of fire, understands warriors:
and shall devour the corner of Moab; the whole country, even to the borders of it. The Targum is,
“and shall slay the princes of Moab;”
so great men are sometimes called corners; see Zec 10:4;
and the crown of the head of the tumultuous ones; not of the common people that were tumultuous and riotous, but of the great ones, who swaggered and boasted, and made a noise about their strength and riches; but now should have their heads broke, and their pride and glory laid in the dust. So the Targum,
“and the nobles, the children of noise.”
r “ex virbus (soil. suis) erunt fugientes”, Schmidt. s “quia ignis”, V. L. Pagninus, Montanus, Cocceius, Schmidt.
Fuente: John Gill’s Exposition of the Entire Bible
Conclusion. – Jer 48:45. “Under the shadow of Heshbon stand fugitives, powerless; for a fire goes out from Heshbon, and a flame from Sihon, and devours the region of Moab, and the crown of the head of the sons of tumult. Jer 48:46. Woe unto thee, Moab! the people of Chemosh are perished! for thy sons are taken away into captivity, and thy daughters into captivity. Jer 48:47. Yet will I turn the captivity of Moab at the end of the days, saith Jahveh. Thus far is the judgment of Moab.”
From Heshbon issued the resolution to annihilate Moab (Jer 48:2); to Heshbon the prophecy finally returns. “In the shadow of Heshbon stand fugitives, powerless’ ( , with privative), where, no doubt, they were seeking refuge; cf. Isa 30:2-3. The fugitives can only be Moabites. Here it is astonishing that they seek refuge in Heshbon, since the enemy comes from the north, and according to Jer 48:2, it is in Heshbon that the resolution to destroy Moab was formed; and judging from Jer 49:3, that city was then in the hands of the Ammonites. Hence Hitzig and Graf miss the connection. Hitzig thinks that the whole clause was inserted by a glosser, who imagined the town belonged to Moab, perhaps allowing himself to be misled in this by Num 21:27, “Come to Heshbon.” Graf, on the other hand, is of opinion that the fugitives are seeking the protection of the Ammonites in Heshbon, but do not find it: hence he would take the which follows in the adversative sense of “however” or “rather;” but this is against the use of the word, and cannot be allowed. The tenor of the words, “Fugitives stand under the shadow of Heshbon,” does not require us to assume that people had fled to Heshbon out of the whole of Moab. Let us rather think of fugitives from the environs of Heshbon, who seek refuge in this fortified town, from the enemy advancing from the north, but who find themselves disappointed in their expectation, because from this city there bursts forth the fire of war which destroys Moab. The thought merely serves the purpose of attaching to it the utterances which follow regarding Moab; but from Jer 48:43 and Jer 48:44 alone, it is evident that escape will be impossible. In proof of this he mentions the flight to Heshbon, that he may have an opportunity of introducing a portion of the old triumphal songs of the Mosaic age, with which he wished to conclude his prophecy, Jer 48:45 and Jer 48:46. The fugitives stand powerless, i.e., exhausted and unable to flee any further, while Heshbon affords them no refuge. For there bursts forth from it the fire that is to destroy the whole of Moab. The words from “for a fire,” etc., on to the end of Jer 48:46, are a free imitation of some strophes out of an ancient song, in which poets of the Mosaic period celebrated the victory of Israel over Sihon the king of the Amorites, who had conquered the greater portion of Moab; but with this here is interwoven a passage from the utterances of Balaam the seer, regarding the fall of Moab, found in Num 24:17, viz., from to . These insertions are made for the purpose of showing that, through this judgment which is now coming upon Moab, not only those ancient sayings, but also the prophecy of Balaam, will find their full accomplishment. Just as in the time of Moses, so now also there again proceeds from Heshbon the fire of war which will consume Moab. The words, “for a fire has gone out from Heshbon,” are a verbatim repetition of what we find in Num 21:28, with the single exception that is here, as in Psa 104:4, construed as masculine, and thus takes instead of ; but this change, of course, does not affect the meaning of the words. The next clause runs, in Numbers, l.c., , but here ; this change into is difficult to account for, so that J. D. Michaelis and Ewald would alter it into .
There is no need for refuting the assumption of Raschi and Ngelsbach, that Sihon stands for the city of Sihon; or the fancy of Morus and Hitzig, that an old glosser imagined Sihon was a town instead of a king. When we consider that the burning of Heshbon by the Israelites, celebrated in that ancient song, was brought on by Sihon the Amorite king, since the Israelites were not to make war on Moab, and only fought against Sihon, who had made Heshbon his residence, there can be no doubt that Jeremiah purposely changed into , in order to show that Sihon was the originator of the fire which consumed Heshbon. By this latter expression Jeremiah seeks to intimate that, in Nebuchadnezzar and the Chaldean army, there will arise against the Moabites another Sihon, from whose legions will burst forth the flame that is to consume Moab. , “from between,” is to be explained on the ground that Sion is not viewed as a single individual, but as the leader of martial hosts. This fire will “devour the region of Moab, and the crown of the head of the sons of tumult.” These words have been taken by Jeremiah from Balaam’s utterance regarding Moab, Num 24:17, and embodied in his address after some transformation. What Balaam announces regarding the ruler (Star and Sceptre) that is to arise out of Israel, viz., “he shall smite the region of Moab, and dash in pieces the sons of tumult,” Jeremiah has transferred to the fire: accordingly, he has changed into , and into . Several commentators understand as signifying the margin of the beard (Lev 19:27; Lev 21:5); but the mention of the crown of the head in the parallel member does not require this meaning, for does not signify the corner of the beard, except when found in combination with or . The singeing of the margin of the beard seems, in connection with the burning of the crown, too paltry and insignificant. As in the fundamental passage signify the sides of Moab, so here is the side of the body, and the head. , homines tumultuosi , are the Moabites with their imperious disposition; cf. Jer 48:29.
Jer 48:46 Jer 48:46 is again derived from the ancient poem in Num 21, but the second half of the verse is altered. The bold figure which represents Chemosh the god of the Moabites as delivering his people up to captivity, is continued in the literal statement of the case; Moab’s sons and daughters, i.e., its population, are carried away by the enemy into captivity.
Jer 48:47 This infliction of judgment, however, on the Moabites, is not to prove a complete annihilation of them. At the end of the days, i.e., in the Messianic times (see on Jer 23:20), there is in store for them a turn in their fortunes, or a restoration. For , see on Jer 29:14. Cf. the similar promise for Egypt, Jer 46:26; Ammon and Elam, Jer 49:6 and Jer 49:39. The last clause, “Thus far,” etc., is an addition made by the editor, when this oracle was received into the collection of Jeremiah’s prophecies; cf. Jer 51:64. means the prophecy regarding Moab with respect to its contents.
As to the fulfilment of the threatened ruin, Josephus ( Antt. x. 9. 7) states that Nebuchadnezzar, in the fifth year after the destruction of Jerusalem, made war on the Moabites and subdued them. This statement is not to be questioned, though the date given should be incorrect. We have no other sources of information regarding this people. After the return of the Israelites from Babylon, the Moabites are no longer mentioned as a people, except in Ezr 9:1; Neh 13:1, Neh 13:23, where it is stated that some Israelites had married Moabitish wives; nor is any mention made of this people in the books of the Maccabees, which, however, relate the wars of Judas Maccabeus with the Ammonites and Edomites (1 Macc. 5:3 and 6, cf. 4:61); neither is there any further notice taken of them in Josephus, who only now and then speaks of Moab, i.e., the country and its towns ( Antt. xiii. 14. 2, 15. 4; Bell. Jud. iii. 3. 3, iv. 8. 2). This name seems to have been merged, after the exile, in that of the Arabians. But the disappearance of the name of this people does not exclude the probability that descendants continued to exist, who, when Christianity spread in the country to the east of the Jordan, were received into the communion of the Christian church.
Fuente: Keil & Delitzsch Commentary on the Old Testament
He confirms what is said in the last verse, that the Moabites would in vain resort to their strongest cities, even Heshbon and Sihon; because a flame would thence break forth, which would consume the whole land. We hence see that God took away from the Moabites all their vain confidences, and showed that no defences could stand against his power, when once he rose up for judgment.
The fleers, he says, shall stand under the shadow of Heshbon, thinking that there would be a safe refuge in that city, and in others. (25) But the particle כי, ki, seems not to me to be here causal, but rather an affirmative, or even an adversative; but, or surely a fire has gone forth from Heshbon, and a flame from Sihon The Prophet, I doubt not, borrowed these words from Moses, for he says in Num 21:28, that a fire had gone forth from Heshbon; and there the expression is given as an old proverb. There is no doubt but that enemies had triumphed over that city when it was taken; for that whole song spoken by Moses is ironical, and in saying that fire had gone forth, he referred to their counsels, for they thought that city sufficiently strong against enemies. Now the Prophet says, that what had been formerly said of Heshbon would be again fulfilled, that it would be, as it were, the beginning of the fire. The meaning then, as I think, is, that the Moabites indeed thought, that they would have a quiet and agreeable shadow under the protection of the city Heshbon, and of the city Sihon; but what was to be? even that these two cities would become, as it were, the beginnings of the fire. How, or in what way? even because the probability is, that there those counsels were taken which provoked the Chaldeans. We indeed know that riches and power always produce haughtiness and false confidence in men; for in villages and small towns wars are not contrived; but the great cities gather the wood and kindle the fire; and the fire afterwards spreads and pervades the whole land. (26)
This, then, is what our Prophet means, when he says, that fire went forth from Heshbon, even contrary to the expectation of the people, for they thought that were all things to go to ruin, there yet would be safety for them in that city: go forth, he says, shall fire from the city Heshbon, and a flame from the midst of Sihon, and it shall consume the corner of Moab, and all his extremities; for by קרקר, kadkad, he means all parts. Extremity is elsewhere taken for a part; but he does not mean that fire would come to all parts or extreme corners, only as it were to touch them slightly: but he intimates that the whole land would be consumed by this fire; it would thus spread itself to its very extremities. (27)
But as I have already said, the Prophet alludes to that old saying mentioned by Moses, (Num 21:27.) Further, there is no doubt but that Heshbon and Sihon were then in the possession of that nation; for they had taken away many cities from the Israelites, and thus the children of Israel had been reduced to narrower limits. At length the tribe of Judah alone remained after the overthrow of the kingdom of Israel. When they were driven into Chaldea, it was an easy thing for the Moabites to make that their own which belonged to no one. Besides, as they had helped the Chaldeans and betrayed that miserable people, and had thus acted perfidiously towards their brethren, a reward was given to them. But when at length they themselves dreaded the power of the Babylonian monarchy, they began to change their minds, and endeavored to obstruct the farther progress of the Chaldeans. Hence then a war was contemplated, and the occasion was given. He then speaks of Heshbon and Sihon as chief cities; and there is no doubt but that Sihon derived its name from a king who ruled there. For we know that there was a king bearing this name; but as he speaks here of a place, it is probable, that the king’s name was given to the city in order to commemorate it.
He at length adds, that this fire and flame would devour the top of the head of the sons of Saon, or tumult. But he calls the Moabites tumultuous, because they before made a great noise, and were dreaded by their neighbors. As then all their neighbors had been frightened, in a manner, by their voice alone, he calls them sons of tumult, or tumultuous men, from the effect produced. It follows —
(25) The word “strength” is here omitted. Calvin’s version is, “Under the shadow of Heshbon stood they who had fled from strength,” or violence, i.e., of their enemies. Some connect it with “stood,” the fugitives “stood for strength,” or, “without strength,” which, perhaps, is preferable: they stood under the shadow or protection of Heshbon, and obtained no help; so far was this from being the case, that from Heshbon would go forth fire, that is, “the spoiler,” or, destroyer, before often mentioned. Then כי would have its usual meaning, for, as giving a reason why the fugitives remained without strength or help, under the protection of Heshbon. — Ed
(26) Most give a different explanation of this fire, that it designated “the spoiler” that was to come on Moab. That fire has often this meaning is evident. See Jud 9:20. — Ed.
(27) The last clause is evidently a quotation from Num 24:17 : it is not literally the same, but the meaning is so. It is “corner”’ here and not “corners,” as in Numbers; and the word there is קרקר, and not קדקד as here, only there are some copies which have the former word here. In that case, the passage would read thus, —
And it shall devour the corner of Moab, And destroy the sons (or children) of tumult.
שת in Numbers is probably for שאת, which means the same as the word here used, coming from the same root, and properly rendered “tumult.”
This passage is omitted in the Sept.; the Vulg. renders קדקד, “ verticem,” the crown or top of the head; but the Syr. and Targ. drop the metaphor, and render it “chiefs” or nobles. — Ed
Fuente: Calvin’s Complete Commentary
(45) Because of the force.Better, without strength. What is meant is that the fugitives of Moab seek shelter in Heshbon, the capital of the Ammonites (Jer. 49:3), and find no protection there.
A fire shall come forth out of Heshbon . . .The words are interesting as being a quotation from a fragment of an old poem, probably from the Book of the Wars of the Lord, which is also to be found in Num. 21:28. Heshbon, at the time of the Exodus the capital of the Amorites, is here identified with Sihon as their king. In the prophets application of the words, the Moabites are represented as taking refuge under the walls of Heshbon, but, instead of finding shelter, fire bursts out from walls and gates. They have come to look on its conflagration. The flames spread far and near. They devour the corner as of the beard, the hair on the crown of the head. The symbolism of destruction is the same as in Isa. 7:20. In the tumultuous ones (literally, children of tumult) we have the panic-stricken clamorous crowds of the Moabite fugitives. The phrase in the Hebrew is nearly the same as the children of Seth in Num. 24:17.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
45. Under the shadow of Heshbon Why do we find fugitives in Heshbon, since the enemy comes from the north? They came from the environs and sought refuge in this fortified town, but a fire devoured them.
Fuente: Whedon’s Commentary on the Old and New Testaments
Jer 48:45. They that fled, &c. But stand ye under the shadow of Heshbon, and confide in it: for a fire shall burst forth out of Heshbon, and a flame from the midst of Sihon, which shall devour the hairs of Moab, and the necks of the sons of pride. Houbigant. See Num 21:28 to which Jeremiah refers in this part of his prophesy.
Fuente: Commentary on the Holy Bible by Thomas Coke
Jer 48:45 They that fled stood under the shadow of Heshbon because of the force: but a fire shall come forth out of Heshbon, and a flame from the midst of Sihon, and shall devour the corner of Moab, and the crown of the head of the tumultuous ones.
Ver. 45. Stood under the shadow of Heshbon. ] As thinking they had had a good bush on their backs.
But a fire shall come forth out of Heshbon.
Of the tumultuous ones.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Jer 48:45-47
45In the shadow of Heshbon
The fugitives stand without strength;
For a fire has gone forth from Heshbon
And a flame from the midst of Sihon,
And it has devoured the forehead of Moab
And the scalps of the riotous revelers.
46Woe to you, Moab!
The people of Chemosh have perished;
For your sons have been taken away captive
And your daughters into captivity.
47Yet I will restore the fortunes of Moab
In the latter days, declares the LORD.
Jer 48:45 the forehead of Moab This is an allusion to Num 24:17, which is one of the prophecies of Balaam. Forehead (BDB 802), like rod and staff of Jer 48:17, is a symbol of royal power.
It is also possible that forehead is parallel to crown (BDB 869), meaning the heads of the rebellious Moabites were crushed (i.e., killed in battle).
Jer 48:47 As YHWH grieves over His need to judge (cf. Jer 48:31; Jer 48:36), now He promises a future day of hope (cf. Jer 12:14-17). It must be remembered that YHWH chose Abraham/Israel to choose the world (see Special Topic: YHWH’s Eternal Redemptive Plan ).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
stood . . . because of the force = stood strengthless; or, halted.
a fire shall come forth out of Heshbon, &c. Reference to Pentateuch (Num 21:28). App-92.
devour. Reference to Pentateuch (Num 24:17). App-92.
corner: or, flank.
tumultuous ones = sons of tumult.
Fuente: Companion Bible Notes, Appendices and Graphics
a fire: Num 21:28, Amo 2:2
devour: Num 24:17, Zec 10:4, Mat 21:42
tumultuous ones: Heb. children of noise
Reciprocal: Num 14:9 – defence Num 21:25 – in Heshbon Num 32:3 – Heshbon Eze 5:4 – shall a fire
Fuente: The Treasury of Scripture Knowledge
Jer 48:45. Heshbon was a prominent city of Moab and the people thought they would find shelter in the shadow t hereof. They fled there because of the force of the enemy that the Lord had chosen by whom to chastise (he Moabites. But the fire of Gods wrath had already shot forth even In the region of Heshbon so that, it would not avail anything to flee thither for the purpose of finding refuge.
Fuente: Combined Bible Commentary
Jer 48:45-46. They that fled stood under the shadow of Heshbon, &c. They that fled for fear of the enemies forces thought to find shelter and safety in Heshbon, a strong fenced city. Or, instead of, because of the force, the Hebrew , may be rendered for want of force, or strength, namely, force of their own to withstand the enemy. But a fire shall come forth out of Heshbon, and a flame from the midst of Sihon That is, of the city of Sihon, meaning still Heshbon. When the enemies have possessed themselves of Heshbon, they will quickly spread like fire over the rest of the country. Thus the prophet fitly applies to the present case the words of an ancient poem made upon Sihons conquests over Moab, and recited by Moses, Num 21:27-28, where see the notes. And shall devour the corner of Moab, and the crown of the head of the tumultuous ones By the corner may be meant the borders, or extreme parts of the country. So the Hebrew word signifies, Num 34:3; Neh 9:22. The nobility, who are the stay and support of the government, are expressed by the crown of the head. By the tumultuous are meant those that are proud and haughty in their state and plenty, and insult over their inferiors. Wo be unto thee, O Moab! This verse is likewise taken out of Num 21:19. The people of Chemosh perisheth People are sometimes denominated from the God they worship: so the Jews were called the people of the Lord, or Jehovah.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
48:45 They that fled stood under the shadow {z} of Heshbon because of the force: but {a} a fire shall come out of Heshbon, and a flame from the midst of Sihon, and shall devour the corner of Moab, and the crown of the head of the tumultuous ones.
(z) They fled there thinking to have comfort from the Amorites.
(a) The Amorites had destroyed the Moabites in times past, and now because of their power the Moabites will seek them for help.
Fuente: Geneva Bible Notes
Fugitives of the invasion would huddle in weakness, in the shadow of Heshbon-the ancient capital of Sihon king of the Amorites-because of the devastation planned and executed from there (cf. Jer 48:2). The invasion would rob Moab and its complacent revelers of their glory, as when fire burns someone’s hair off.
"These words [i.e., "it has devoured the forehead of Moab"] have been taken by Jeremiah from Balaam’s utterance regarding Moab, Num. xxiv. 17, and embodied in his address after some transformation." [Note: Keil, 2:234.]