Isaiah 21:15Meaning & Commentary from the Church Fathers

For the prophet declares, "In the way of Dedan, bring water to the thirsty; bring water to the thirsty, you who dwell in the land of Theman, with bread to the fleeing." This message calls upon those residing in the southern region—since Theman signifies south—to extend aid to those who have fled the path of Dedan and are lost. They should have provided bread and water and diligently fulfilled the love mandated for their brethren, rather than oppose the suffering by attacking them like wild beasts, worsening the plight of those already overwhelmed by grave and intolerable disasters. Thus, it was essential to approach those who were fleeing with kindness, as they had abandoned their homes and cities in the face of deadly threats and horrifying bows, with countless having fallen and innumerable dead among them.

As I contemplated the identity of the Arabia referred to in this prophecy, whether it pertains to the Moabites, Ammonites, Edomites, or other nations now recognized as Arabs, subsequent declarations in this vision, stating that ‘all the splendor of Kidar will be taken away, and the remnant of the valiant archers of the children of Kidar will be decreased,’ strongly suggest that the Ishmaelites are implied here. Genesis accounts that Ishmael is the ancestor of Kidar and the Hagarites, often misidentified as Saracens. They inhabit the desert expanses, and perhaps the poet also references them; the travelers from Barca (Virgil, Aeneid, IV) and the aforementioned document—before the eyes of all his brethren he shall dwell, for the vast desert stretches from India to Mauritania and the Atlantic, which I believe...

The Lord's proclamation includes the title in Jeremiah: ‘concerning Kydar and the kingdoms of Hazor, which Nebuchadnezzar king of Babylon struck’ (Jer. 49:28), followed by the command: ‘Thus says the Lord, Arise, and go to Kydar, and devastate the sons of the east. Their tents and their flocks shall they take, their coverings, their utensils, and their camels shall be theirs’ (Jer. 49:29); and again, ‘For Nebuchadnezzar king of Babylon has planned against you and has devised schemes against you. Arise and go against the peaceful people who dwell securely, says the Lord; they have neither doors nor locks; they are isolated. Their camels shall be plundered, and a multitude of livestock shall find their spoil. I will scatter them in every direction, those who trim the hair on their temples, and I will bring ruin upon them from every border, declares the Lord. And Hazor shall become a dwelling place for dragons, a desolation forever; no man shall live there, nor shall a son of man dwell there’ (Jer. 49:30-33). I have recounted Jeremiah's testimony fully so that you may clearly comprehend what Kidar is like. Notice how he illustrates the descendants of Ishmael or Saracens: they live in tents, with such dwellings, and wherever night finds them, they possess pack animals, sheep, and herds of camels; they have no doors nor locks, for they do not reside in cities but in the wilderness. Thus, they were devastated by the Babylonians, as the city of Hazor, their stronghold in the wilderness, was completely destroyed. Moreover, while their herds and livestock were seized and apportioned, the entirety of this people is not denoted, as they could traverse great distances across the vast desert in a single day on dromedary camels. The entirety of Kidar’s glory will be taken, he says, yet the number of archers skilled in warfare will dwindle, while those who flee will remain.

Having understood what Kidar represents, what Arabia is, and what Hazor embodies, let us reflect on Isaiah's words: ‘In the forest at evening, you will find rest upon the paths of Dodanim.’ The term ‘Arab’ encompasses meanings such as evening, Arabia, raven, plain, and west. Instead of rendering what we have translated in line with the LXX, which states: you will fall asleep, it could be understood as: you will remain, or you will dwell, indicated in Hebrew as thalinu. Dodanim translates to kinsmen and relatives. Hence, the Jews who managed to escape from the siege of Babylon and the desolation of their region are prophetically foretold to settle in the wilderness of Arabia along the pathways leading to their brethren. Again, the discourse turns towards the Ishmaelites, urging them toward compassion: assist the weary and parched brethren, provide water to them, for the sun’s heat is intense; without aid, they may perish in the wilderness. Not only carry water to the fugitives but also bread, so that those tired from siege may be refreshed by your kindness. And he presents the rationale for this command, stating: They have succeeded in evading the sword of Babylon, escaped the arrows of the Elamites, and avoided the impending conflict. Do not disregard the destitute; your own deliverance is near. Just as the year of a hired servant, who perceives his labor as fleeting while awaiting his recompense, passes rapidly until he obtains his reward, the glory of the sons of Kidar will swiftly fade away, their arrows will be splintered, and few warriors will remain. Some argue that the phrase ‘A year more, and all the splendor of Kidar shall be taken away’ does not forecast Babylonian captivity as Jeremiah notes, but rather an impending captivity at the hands of the Assyrians, who, one year after the calamity of Judah, plundered the Saracens over a broad expanse. Furthermore, where we translated: ye that dwell in the land of the south, with loaves meet him that runneth, it has been asserted that it may also be read as: ye who dwell in the land of the south, with loaves, meet him who is fleeing, suggesting that while God exhorts them to: ye that meet bring water to him that thirsteth, they offered bread devoid of water, harboring a hostile intention, intending to exacerbate thirst through food.