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Selected Verse: Isaiah 21:11 - Strong Concordance

Verse	Translation	Text
Isa 21:11	Strong Concordance	The burden [04853] of Dumah [01746]. He calleth [07121] to me out of Seir [08165], Watchman [08104], what of the night [03915]? Watchman [08104], what of the night [03915]?
	King James	The burden of Dumah. He calleth to me out of Seir, Watchman, what of the night? Watchman, what of the night?

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
A PROPHECY TO THE IDUMEANS WHO TAUNTED THE AFFLICTED JEWS IN THE BABYLONISH CAPTIVITY. (Isa 21:11-12) Dumah--a tribe and region of Ishmael in Arabia (Gen 25:14; Ch1 1:30); now called Dumah the Stony, situated on the confines of Arabia and the Syrian desert; a part put for the whole of Edom. VITRINGA thinks "Dumah," Hebrew, "silence," is here used for Idumea, to imply that it was soon to be reduced to silence or destruction. Seir--the principal mountain in Idumea, south of the Dead Sea, in Arabia-PetrÃ&brvbr;a. "He calleth" ought to be rather, "There is a call from Seir." to me--Isaiah. So the heathen Balak and Ahaziah received oracles from a Hebrew prophet. Watchman--the prophet (Isa 62:6; Jer 6:17), so called, because, like a watchman on the lookout from a tower, he announces future events which he sees in prophetic vision (Hab 2:1-2). what of the night--What tidings have you to give as to the state of the night? Rather, "What remains of the night?" How much of it is past? [MAURER]. "Night" means calamity (Job 35:10; Mic 3:6), which, then, in the wars between Egypt and Assyria, pressed sore on Edom; or on Judah (if, as BARNES thinks, the question is asked in mockery of the suffering Jews in Babylon). The repetition of the question marks, in the former view, the anxiety of the Idumeans.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

A PROPHECY TO THE IDUMEANS WHO TAUNTED THE AFFLICTED JEWS IN THE BABYLONISH CAPTIVITY. (Isa 21:11-12)

Dumah--a tribe and region of Ishmael in Arabia (Gen 25:14; Ch1 1:30); now called Dumah the Stony, situated on the confines of Arabia and the Syrian desert; a part put for the whole of Edom. VITRINGA thinks "Dumah," Hebrew, "silence," is here used for Idumea, to imply that it was soon to be reduced to silence or destruction.

Seir--the principal mountain in Idumea, south of the Dead Sea, in Arabia-PetrÃ&brvbr;a. "He calleth" ought to be rather, "There is a call from Seir."

to me--Isaiah. So the heathen Balak and Ahaziah received oracles from a Hebrew prophet.

Watchman--the prophet (Isa 62:6; Jer 6:17), so called, because, like a watchman on the lookout from a tower, he announces future events which he sees in prophetic vision (Hab 2:1-2).

what of the night--What tidings have you to give as to the state of the night? Rather, "What remains of the night?" How much of it is past? [MAURER]. "Night" means calamity (Job 35:10; Mic 3:6), which, then, in the wars between Egypt and Assyria, pressed sore on Edom; or on Judah (if, as BARNES thinks, the question is asked in mockery of the suffering Jews in Babylon). The repetition of the question marks, in the former view, the anxiety of the Idumeans.

Notes on the Bible, by Albert Barnes, [1834]
Analysis of Isa 21:11, Isa 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 Psa 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 Isa 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 Gen 25:14, and Ch1 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 Jer 49:7-10, Jer 49:12-18; Eze 35:1-4, Eze 35:7, Eze 35:9, Eze 35:14-15; Joe 3:19; Amo 1:11; Obad. 1:2-18; Mal 1:3-4). For a description of Idumea, and of the prophecies respecting it, see the notes at Isa. 34. 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" Gen 14:6, but Esau made war upon them and destroyed them (compare Gen 36:8-9; Deu 2:5, Deu 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 Isa 21:6). The prophet Isaiah is here referred to (compare Isa 52:8; Isa 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 Hab 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; Mic 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.

Notes on the Bible, by Albert Barnes, [1834]

Analysis of Isa 21:11, Isa 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 Psa 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 Isa 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 Gen 25:14, and Ch1 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 Jer 49:7-10, Jer 49:12-18; Eze 35:1-4, Eze 35:7, Eze 35:9, Eze 35:14-15; Joe 3:19; Amo 1:11; Obad. 1:2-18; Mal 1:3-4). For a description of Idumea, and of the prophecies respecting it, see the notes at Isa. 34.

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" Gen 14:6, but Esau made war upon them and destroyed them (compare Gen 36:8-9; Deu 2:5, Deu 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 Isa 21:6). The prophet Isaiah is here referred to (compare Isa 52:8; Isa 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 Hab 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; Mic 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.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
burden (See Scofield) - (Isa 13:1).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
This oracle consists of a question, addressed to the prophet from Seir, and of the prophet's reply. Seir is the mountainous country to the south of Palestine, of which Edom took possession after the expulsion of the Horites. Consequently the Dumah of the heading cannot be either the Dūma of Eastern Hauran (by the side of which we find also a Tema and a Buzan); or the Duma in the high land of Arabia, on the great Nabataean line of traffic between the northern harbours of the Red Sea and Irak, which bore the cognomen of the rocky (el-gendel) or Syrian Duma (Gen 25:14); or the Duma mentioned in the Onom., which was seventeen miles from Eleutheropolis (or according to Jerome on this passage, twenty) "in Daroma hoc est ad australem plagam," and was probably the same place as the Duma in the mountains of Judah - that is to say, judging from the ruins of Daume, to the south-east of Eleutheropolis (see the Com. on Jos 15:52), a place out of which Jerome has made "a certain region of Idumaea, near which are the mountains of Seir." The name as it stands here is symbolical, and without any demonstrable topographical application. Dūmâh is deep, utter silence, and therefore the land of the dead (Psa 94:17; Psa 115:17). The name אדום is turned into an emblem of the future fate of Edom, by the removal of the a sound from the beginning of the word to the end. It becomes a land of deathlike stillness, deathlike sleep, deathlike darkness. "A cry comes to me out of Seir: Watchman, how far is it in the night? Watchman, how far in the night?" Luther translates the participle correctly, "they cry" (man ruft; compare the similar use of the participle in Isa 30:24; Isa 33:4). For the rest, however, we have deviated from Luther's excellent translation, for the purpose of giving to some extent the significant change from מלּילה and מלּיל. The more winged form of the second question is expressive of heightened, anxious urgency and haste. The wish is to hear that it is very late in the night, and that it will soon be past; min is partitive (Saad.), "What part of the night are we at now?" Just as a sick man longs for a sleepless night to come to an end, and is constantly asking what time it is, so do they inquire of the prophet out of Edom, whether the night of tribulation will not be soon over. We are not to understand, however, that messengers were really sent out of Edom to Isaiah; the process was purely a pneumatical one. The prophet stands there in Jerusalem, in the midst of the benighted world of nations, like a sentry upon the watch tower; he understands the anxious inquiries of the nations afar off, and answers them according to the word of Jehovah, which is the plan and chronological measure of the history of the nations, and the key to its interpretation. What, then, is the prophet's reply? He lets the inquirer "see through a glass darkly."

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Dumah - Of Edom or Idumea. He - The people of Dumah, one of them in the name and by the appointment of the rest. Me - To the watchman: the prophet delivers his prophecy in the form of a dialogue between the people and the watchman. Seir - Out of Edom, which is frequently called Seir. Watchman - The watchman of Edom, whom they had set as people use to do in times of great danger. Night - The people are supposed to come to him very early in the morning, to enquire what had happened in the night; which shews a state of great perplexity and fear. Night - The repetition of the words, shew the greatness of their solicitude.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
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. 50. Biblia Michaelis, Halae, 1720, not. ad 50. 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.

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⁶ Therefore night [03915] shall be unto you, that ye shall not have a vision [02377]; and it shall be dark [02821] [02821] unto you, that ye shall not divine [07080]; and the sun [08121] shall go down [0935] over the prophets [05030], and the day [03117] shall be dark [06937] over them.

¹⁰ But none saith [0559], Where is God [0433] my maker [06213], who giveth [05414] songs [02158] in the night [03915];

¹ I will stand [05975] upon my watch [04931], and set [03320] me upon the tower [04692], and will watch [06822] to see [07200] what he will say [01696] unto me, and what I shall answer [07725] when I am reproved [08433].
² And the LORD [03068] answered [06030] me, and said [0559], Write [03789] the vision [02377], and make it plain [0874] upon tables [03871], that he may run [07323] that readeth [07121] it.

¹⁷ Also I set [06965] watchmen [06822] over you, saying, Hearken [07181] to the sound [06963] of the trumpet [07782]. But they said [0559], We will not hearken [07181].

⁶ I have set [06485] watchmen [08104] upon thy walls [02346], O Jerusalem [03389], which shall never [08548] hold their peace [02814] day [03117] nor night [03915]: ye that make mention [02142] of the LORD [03068], keep not silence [01824],

³⁰ Mishma [04927], and Dumah [01746], Massa [04854], Hadad [02301], and Tema [08485],

¹⁴ And Mishma [04927], and Dumah [01746], and Massa [04854],

¹¹ The burden [04853] of Dumah [01746]. He calleth [07121] to me out of Seir [08165], Watchman [08104], what of the night [03915]? Watchman [08104], what of the night [03915]?
¹² The watchman [08104] said [0559], The morning [01242] cometh [0857], and also the night [03915]: if ye will enquire [01158], enquire [01158] ye: return [07725], come [0857].

¹⁰ But none saith [0559], Where is God [0433] my maker [06213], who giveth [05414] songs [02158] in the night [03915];

¹⁰ His watchmen [06822] are blind [05787]: they are all ignorant [03045], they are all dumb [0483] dogs [03611], they cannot [03201] bark [05024]; sleeping [01957], lying down [07901], loving [0157] to slumber [05123].

⁸ Thy watchmen [06822] shall lift up [05375] the voice [06963]; with the voice [06963] together [03162] shall they sing [07442]: for they shall see [07200] eye [05869] to eye [05869], when the LORD [03068] shall bring again [07725] Zion [06726].

⁶ For thus hath the Lord [0136] said [0559] unto me, Go [03212], set [05975] a watchman [06822], let him declare [05046] what he seeth [07200].

¹² The Horims [02752] also dwelt [03427] in Seir [08165] beforetime [06440]; but the children [01121] of Esau [06215] succeeded [03423] them, when they had destroyed [08045] them from before [06440] them, and dwelt [03427] in their stead; as Israel [03478] did [06213] unto the land [0776] of his possession [03425], which the LORD [03068] gave [05414] unto them.

⁵ Meddle [01624] not with them; for I will not give [05414] you of their land [0776], no, not so much as a foot [07272] breadth [04096] [03709]; because I have given [05414] mount [02022] Seir [08165] unto Esau [06215] for a possession [03425].

⁸ Thus dwelt [03427] Esau [06215] in mount [02022] Seir [08165]: Esau [06215] is Edom [0123].
⁹ And these are the generations [08435] of Esau [06215] the father [01] of the Edomites [0123] in mount [02022] Seir [08165]:

⁶ And the Horites [02752] in their mount [02042] Seir [08165], unto Elparan [0364], which is by [05921] the wilderness [04057].

³ And I hated [08130] Esau [06215], and laid [07760] his mountains [02022] and his heritage [05159] waste [08077] for the dragons [08568] of the wilderness [04057].
⁴ Whereas Edom [0123] saith [0559], We are impoverished [07567], but we will return [07725] and build [01129] the desolate places [02723]; thus saith [0559] the LORD [03068] of hosts [06635], They shall build [01129], but I will throw down [02040]; and they shall call [07121] them, The border [01366] of wickedness [07564], and, The people [05971] against whom the LORD [03068] hath indignation [02194] for [05704] ever [05769].

¹¹ Thus saith [0559] the LORD [03068]; For three [07969] transgressions [06588] of Edom [0123], and for four [0702], I will not turn away [07725] the punishment thereof; because he did pursue [07291] his brother [0251] with the sword [02719], and did cast off [07843] all pity [07356], and his anger [0639] did tear [02963] perpetually [05703], and he kept [08104] his wrath [05678] for ever [05331]:

¹⁹ Egypt [04714] shall be a desolation [08077], and Edom [0123] shall be a desolate [08077] wilderness [04057], for the violence [02555] against the children [01121] of Judah [03063], because they have shed [08210] innocent [05355] blood [01818] in their land [0776].

¹⁴ Thus saith [0559] the Lord [0136] GOD [03069]; When the whole earth [0776] rejoiceth [08055], I will make [06213] thee desolate [08077].
¹⁵ As thou didst rejoice [08057] at the inheritance [05159] of the house [01004] of Israel [03478], because it was desolate [08074], so will I do [06213] unto thee: thou shalt be desolate [08077], O mount [02022] Seir [08165], and all Idumea [0123], even all of it: and they shall know [03045] that I am the LORD [03068].

⁹ I will make [05414] thee perpetual [05769] desolations [08077], and thy cities [05892] shall not return [07725] [03427]: and ye shall know [03045] that I am the LORD [03068].

⁷ Thus will I make [05414] mount [02022] Seir [08165] most [08077] desolate [08077], and cut off [03772] from it him that passeth out [05674] and him that returneth [07725].

¹ Moreover the word [01697] of the LORD [03068] came unto me, saying [0559],
² Son [01121] of man [0120], set [07760] thy face [06440] against mount [02022] Seir [08165], and prophesy [05012] against it,
³ And say [0559] unto it, Thus saith [0559] the Lord [0136] GOD [03069]; Behold, O mount [02022] Seir [08165], I am against thee, and I will stretch out [05186] mine hand [03027] against thee, and I will make [05414] thee most [04923] desolate [08077].
⁴ I will lay [07760] thy cities [05892] waste [02723], and thou shalt be desolate [08077], and thou shalt know [03045] that I am the LORD [03068].

¹² For thus saith [0559] the LORD [03068]; Behold, they whose judgment [04941] was not to drink [08354] of the cup [03563] have assuredly [08354] drunken [08354]; and art thou he that shall altogether [05352] go unpunished [05352]? thou shalt not go unpunished [05352], but thou shalt surely [08354] drink [08354] of it.
¹³ For I have sworn [07650] by myself, saith [05002] the LORD [03068], that Bozrah [01224] shall become a desolation [08047], a reproach [02781], a waste [02721], and a curse [07045]; and all the cities [05892] thereof shall be perpetual [05769] wastes [02723].
¹⁴ I have heard [08085] a rumour [08052] from the LORD [03068], and an ambassador [06735] is sent [07971] unto the heathen [01471], saying, Gather ye together [06908], and come [0935] against her, and rise up [06965] to the battle [04421].
¹⁵ For, lo, I will make [05414] thee small [06996] among the heathen [01471], and despised [0959] among men [0120].
¹⁶ Thy terribleness [08606] hath deceived [05377] thee, and the pride [02087] of thine heart [03820], O thou that dwellest [07931] in the clefts [02288] of the rock [05553], that holdest [08610] the height [04791] of the hill [01389]: though thou shouldest make thy nest [07064] as high [01361] as the eagle [05404], I will bring thee down [03381] from thence, saith [05002] the LORD [03068].
¹⁷ Also Edom [0123] shall be a desolation [08047]: every one that goeth [05674] by it shall be astonished [08074], and shall hiss [08319] at all the plagues [04347] thereof.
¹⁸ As in the overthrow [04114] of Sodom [05467] and Gomorrah [06017] and the neighbour [07934] cities thereof, saith [0559] the LORD [03068], no man [0376] shall abide [03427] there, neither shall a son [01121] of man [0120] dwell [01481] in it.

⁷ Concerning Edom [0123], thus saith [0559] the LORD [03068] of hosts [06635]; Is wisdom [02451] no more in Teman [08487]? is counsel [06098] perished [06] from the prudent [0995]? is their wisdom [02451] vanished [05628]?
⁸ Flee [05127] ye, turn back [06437], dwell [03427] deep [06009], O inhabitants [03427] of Dedan [01719]; for I will bring [0935] the calamity [0343] of Esau [06215] upon him, the time [06256] that I will visit [06485] him.
⁹ If grapegatherers [01219] come [0935] to thee, would they not leave [07604] some gleaning grapes [05955]? if thieves [01590] by night [03915], they will destroy [07843] till they have enough [01767].
¹⁰ But I have made Esau [06215] bare [02834], I have uncovered [01540] his secret places [04565], and he shall not be able [03201] to hide [02247] himself: his seed [02233] is spoiled [07703], and his brethren [0251], and his neighbours [07934], and he is not.

³⁰ Mishma [04927], and Dumah [01746], Massa [04854], Hadad [02301], and Tema [08485],

¹⁴ And Mishma [04927], and Dumah [01746], and Massa [04854],

¹ The burden [04853] of Babylon [0894], which Isaiah [03470] the son [01121] of Amoz [0531] did see [02372].

⁷ Remember [02142], O LORD [03068], the children [01121] of Edom [0123] in the day [03117] of Jerusalem [03389]; who said [0559], Rase [06168] it, rase [06168] it, even to the foundation [03247] thereof.

¹² The watchman [08104] said [0559], The morning [01242] cometh [0857], and also the night [03915]: if ye will enquire [01158], enquire [01158] ye: return [07725], come [0857].

¹¹ The burden [04853] of Dumah [01746]. He calleth [07121] to me out of Seir [08165], Watchman [08104], what of the night [03915]? Watchman [08104], what of the night [03915]?

¹ The burden [04853] of Babylon [0894], which Isaiah [03470] the son [01121] of Amoz [0531] did see [02372].

⁴ And your spoil [07998] shall be gathered [0622] like the gathering [0625] of the caterpiller [02625]: as the running to and fro [04944] of locusts [01357] shall he run [08264] upon them.

²⁴ The oxen [0504] likewise and the young asses [05895] that ear [05647] the ground [0127] shall eat [0398] clean [02548] provender [01098], which hath been winnowed [02219] with the shovel [07371] and with the fan [04214].

¹⁷ The dead [04191] praise [01984] not the LORD [03050], neither any that go down [03381] into silence [01745].

¹⁷ Unless [03884] the LORD [03068] had been my help [05833], my soul [05315] had almost [04592] dwelt [07931] in silence [01745].

⁵² Arab [0694], and Dumah [01746], and Eshean [0824],

¹⁴ And Mishma [04927], and Dumah [01746], and Massa [04854],