1 Send the lambs for the ruler of the land from Selah to the wilderness, to the mountain of the daughter of Zion.
*Minor differences ignored. Grouped by changes, with first version listed as example.
Send ye a lamb. Here the Prophet scoffs at the Moabites for not acknowledging God at the proper time, but recklessly waiting for the stroke of his hand, till they were completely destroyed. It is, therefore, a condemnation of late repentance, when men cannot be brought to obedience by any warnings, and continue in obstinate opposition to God. Where the disease is incurable, an exhortation of this kind is appropriate; and this ought to be carefully observed, for both Jews and Christians misinterpret this passage. Jerome explains it as referring to Christ, because he drew his birth from the Moabites, (Ruth 1:4; Matthew 1:5,) from whom Ruth was descended; and that opinion has been adopted by almost all Christians; as if the Prophet had said, "O Lord, though a judgment so severe as this awaits the Moabites, still thou wilt not utterly destroy them; for they will send thee a Lamb, the ruler of the world." But that interpretation, being destitute of plausibility, need not be refuted. On the other hand, the Jews think that these words were spoken because, while the Jews were in a depressed condition, the Moabites ceased to pay the tribute which they owed them, but that, after having prophesied about the restoration of the kingdom of Judah, Isaiah likewise added an exhortation to remind them to acknowledge their king. They even go so far as to say that it serves the purpose of a royal edict, taking them to task for their disloyalty, "Send the tribute which you owe." But we nowhere read that the Moabites were subjects or tributaries to the Jews, and there is no probability in the conjecture. Nor does the passage which they quote (2 Kings 3:5, 6) give them any support; for that passage relates to the king of Israel, and expressly mentions Ahab and Samaria, who cherished, as we are aware, the utmost hatred against the Jews. I therefore adhere to the interpretation which I first noticed, as the true and natural interpretation; for the design of the Prophet is to condemn the Moabites for not having repented in due season, and to tell them that they will now in vain do what they might easily have done formerly, and with great advantage to themselves. We ought, therefore, to view it as spoken ironically, (eironikos,) Send; as if he had said that there is no hope of pardon, that they will send in vain. When the wicked are warned, they indolently disregard all exhortation; when they are punished, they gaze around them with distressful looks, seeking assistance in every direction, and trying every method of relief, but unsuccessfully, for they gain no advantage. Isaiah, therefore, reproaches them for obstinacy and rebellion, and shows that there will be no time for repentance, when they meet with the destruction which they deserve. To the ruler of the world. The opinion of the Jews, that this denotes Hezekiah, is at variance with all reason; for 'rts (eretz) does not here denote a particular country, but rather the whole world, of which he speaks in general terms. The appellation Ruler must therefore be viewed as referring to God himself. By a lamb, he means what was to be offered in sacrifice; for even the Gentiles acknowledged that they worshipped God when they offered sacrifices. From the rock [1] of the desert. He gives the name of the rock of the desert to the city, which is supposed to have been the chief city of the Moabites; [2] though it is possible that he intended to include the whole of the country, and thus a part will be taken for the whole. To the mountain of the daughter of Zion; that is, to God's authorized temple, in which sacrifices were offered according to the injunction of the Law. (Deuteronomy 12:5, 6, 7; 2 Chronicles 7:12.) This is a remarkable passage against obstinate men, who set aside all instruction, and fearlessly despise God, till they are visited by his judgments.
1 - From Sela, (or, Petra.) -- Eng. Ver.
2 - "Petra, Rock, also called Sela, (Isaiah 16:1,) and Joktheel, (2 Kings 14:7.) The capital of Idumea, and one of the most remarkable cities of the ancient world. For more than a thousand years this city remained unknown and unvisited, till Burckhardt discovered it in 1812. It was afterwards visited, with some difficulty, by Messrs. Legh, Banks, Captains Irby and Mangles, as well as by M. Linant and M. Laborde." Those who have not access to the details of those enterprizing researches, or who wish to see it ably stated and argued, that "the present condition of Petra furnishes a remarkable fulfillment of Scripture prophecy," will do well to read the article Petra in Dr. Eadie's Biblical Cyclopaedia, from which the above extracts are taken; an article which draws largely both from the narratives of travelers and from the inspired writers, and compresses within moderate limits a large amount of information. -- Ed
Send ye the lamb - Lowth renders this, 'I will send forth the son from the ruler of the land;' meaning, as he supposes, that under the Assyrian invasion, even the young prince of Moab would be obliged to flee for his life through the desert, that he might escape to Judea; and "that" thus God says that "he" would send him. The only authority for this, however, is, that the Septuagint reads the word 'send' in the future tense (ἀποστελῶ apostelō) instead of the imperative; and that the Syraic reads בר bar instead of כר kar, "a lamb." But assuredly this is too slight an authority for making an alteration in the Hebrew text. This is one of the many instances in which Lowth has ventured to suggest a change in the text of Isaiah without sufficient authority. The Septuagint reads this: 'I will send reptiles (ἐρπετὰ herpeta) upon the land. Is not the mountain of the daughter of Zion a desolate rock?' The Chaldee renders it, 'Bear ye tribute to the Messiah, the anointed of Israel, who is powerful over you who were in the desert, to Mount Zion.' And this, understanding by the Messiah the anointed king of Israel, is probably the true rendering.
The word 'lamb' (כר kar) denotes, properly, a pasture lamb, a fat lamb, and is usually applied to the lamb which was slain in sacrifice. Here it probably means a lamb, or "lambs" collectively, as a tribute, or acknowledgment of subjection to Judah. Lambs were used in the daily sacrifice in the temple, and in the other sacrifices of the Jews. Large numbers of them would, therefore, be needed, and it is not improbable that the "tribute" of the nations subject to them was often required to be paid in animals for burnt-offering. Perhaps there might have been this additional reason for that - that the sending of such animals would be a sort of incidental acknowledgment of the truth of the Jewish religion, and an offering to the God of the Hebrews. At all events, the word here seems to be one that designates "tribute;" and the counsel of the prophet is, that they should send their "tribute" to the Jews.
To the ruler of the land - To the king of Judah. This is proved by the addition at the close of the verse, 'unto the mount of the daughter o Zion.' It is evident from 2-Samuel 8:2, that David subdued the Moabites, and laid them under tribute, so that the 'Moabites became David's servants, and brought gifts.' That "lambs" were the specific kind of tribute which the Moabites were to render to the Jews as a token of their subjection, is clearly proved in 2-Kings 3:4 : 'And Mesha, king of Moab, was a sheep-master, and rendered unto the king of Israel an hundred thousand rams, with the wool.' This was in the time of Ahab. But the Moabites after his death revolted from them, and rebelled 2-Kings 4:5. It is probable that as this tribute was laid by "David" before the separation of the kingdoms of Judah and Israel, and as the kings of Judah claimed to be the true successors of David and Solomon, they demanded that the tribute should be rendered to "them," and not to the kings of Israel, and this is the claim which Isaiah enforces in the passage before us. The command of the prophet is to regain the lost favor of Israel by the payment of the tribute that was due. The territory of Moab was in early times, and is still, rich in flocks of sheep. Seetzen made his journey with some inhabitants of Hebron and Jerusalem who had purchased sheep in that region. Lambs and sheep were often demanded in tribute. The Persians received fifty thousand sheep as a tribute annually from the Cappadocians, and one hundred thousand from the Medes (Strabo, ii. 362).
From Sela in the wilderness - The word 'Sela' (סלע sela') means "a rock;" and by it here there can be no doubt that there is intended the city of that name which was the capital of "Arabia Petrea." The city was situated within the bounds of Arabia or Idumea, but was probably at this time in the possession of the Moabites. It was, therefore, the remotest part of their territory, and the sense may be, 'Send tribute even from the remotest pat of your land;' or it may be, that the region around that city was particularly favorable to pasturage, and for keeping flocks. To this place they had fled with their flocks on the invasion from the north (see the note at Isaiah 15:7). Vitringa says that that desert around Petra was regarded as a vast common, on which the Moabites and Arabians promiscuously fed their flocks. The situation of the city of Sela, or (πέτρα petra) Petra, meaning the same as Sela, a rock, was for a long time unknown, but it has lately been discovered.
It lies about a journey of a day and a ball southeast of the southern extremity of the Dead Sea. It derived its name from the fact that it was situated in a vast hollow in a rocky mountain, and consisted almost entirely of dwellings hewn out of the rock. It was the capital of the Edomites 2-Kings 19:7; but might have been at this time in the possession of the Moabites. Strabo describes it as the capital of the Nabatheans, and as situated in a vale well watered, but encompassed by insurmountable rocks (xvi. 4), at a distance of three or four days' journey from Jericho. Diodorus (19, 55) mentions it as a place of trade, with caves for dwellings, and strongly fortified by nature. Pliny, in the first century, says, 'The Nabatheans inhabit the city called Petra, in a valley less than two (Roman) miles in amplitude, surrounded by inaccessible mountains, with a stream flowing through it' ("Nat. Hist." vi. 28).
Adrian, the successor of Trajan, granted important privileges to that city, which led the inhabitants to give his name to it upon coins. Several of these are still extant. In the fourth century, Petra is several times mentioned by Eusebius and Jerome, and in the fifth and sixth centuries appears as the metropolitan see of the Third Palestine (see the article "Petra" in Reland's "Palestine"). From that time, Petra disappeared from the pages of history, and the metropolitan see was transferred to Rabbah. In what way Petra was destroyed is unknown. Whether it was by the Mahometan conquerors, or whether by the incursions of the hordes of the desert, it is impossible now to ascertain. All Arabian writers of that period are silent as to Petra. The name became changed to that which it bears at present - Wady Musa, and it was not until the travels of Seetzen, in 1807, that it attracted the attention of the world. During his excursion from Hebron to the hill Madurah, his Arab guide described the place, exclaiming, 'Ah! how I weep when I behold the ruins of Wady Musa.' Seetzen did not visit it, but Burckhardt passed a short time there, and described it. Since his time it has been repeatedly visited (see Robinson's "Bib. Researches," vol. ii. pp. 573-580).
This city was formerly celebrated as a place of great commercial importance, from its central position and its being so securely defended. Dr. Vincent (in his "Commerce of the Ancients," vol. xi. p. 263, quoted in Laborde's "Journey to Arabia Petrea," p. 17) describes Petra as the capital of Edom or Sin, the Idumea or Arabia Petrea of the Greeks, the Nabatea considered both by geographers, historians, and poets, as the source of all the precious commodities of the East. The caravans in all ages, from Minea in the interior of Arabia, and from Gerka on the gulf of Persia, from Hadramont on the ocean, and some even from Sabea in Yemen, appear to have pointed to Petra as a common center; and from Petra the trade seems to have branched out into every direction - to Egypt, Palestine, and Syria, through Arsinoe, Gaza, Tyre, Jerusalem, Damascus, and a variety of intermediate roads that all terminated on the Mediterranean. Strabo relates, that the merchandise of India and Arabia was transported on camels from Leuke Kome to Petra, and thence, to Rhinocolura and other places (xvi. 4, 18, 23, 24).
Under the Romans the trade was still more prosperous. The country was rendered more accessible, and the passage of merchants facilitated by military ways, and by the establishment of military posts to keep in check the predatory hordes of the neighboring deserts. One great road, of which traces still remain, went from Petra to Damascus; another went off from this road west of the Dead Sea to Jerusalem, Askelon, and other parts of the Mediterranean (Laborde, p. 213; Burckhardt, 374, 419). At a period subsequent to the Christian era there always reigned at Petra, according to Strabo, a king of the royal lineage, with whom a prince was associated in the government (Strabo, p. 779). The very situation of this city, once so celebrated, as has been remarked above, was long unknown. Burckhardt, under the assumed name of Sheikh Ibrahim, in the year 1811, made an attempt to reach Petra under the pretext that he had made a vow to sacrifice a goat in honor of Aaron on the summit of Mount Hor near to Petra. He was permitted to enter the city, and to remain there a short time, and to "look" upon the wonders of that remarkable place, but was permitted to make no notes or drawings on the spot.
His object was supposed to be to obtain treasures, which the Arabs believe to have been deposited there in great abundance, as all who visit the ruins of ancient cities and towns in that region are regarded as having come there solely for that purpose. If assured that they have no such design, and if the Arabs are reminded that they have no means to remove them, it is replied 'that, although they may not remove them in their presence, yet when they return to their own land, they will have the power of "commanding" the treasures to be conveyed to them, and it will be done by magic.' (Burckhardt's "Travels in Syria," pp. 428, 429.)
Burckhardt's description of this city, as it is brief, may be here given "verbatim:" 'Two long days' journey northeast from Akaba (a town at the extremity of the Elanitic branch of the Red Sea, near the site of the ancient Ezion-geber), is a brook called Wady Musa, and a valley of the same name. This place is very remarkable for its antiquities, and the remains of an ancient city, which I take to be Petra, the capital of Arabia Petrea, a place which, so far as I know, no European traveler has ever explored. In the red sandstone of which the vale consists, there are found more than two hundred and fifty sepulchres, which are entirely hewn out of the rock, generally with architectural ornaments in the Grecian style. There is found there a mausoleum in the form of a temple (obviously the same which Legh and Laborde call the temple of victory) on a colossal scale, which is likewise hewn out of the rock, with all its apartments, portico, peristylum, etc. It is an extremely fine monument of Grecian architecture, and in a fine state of preservation. In the same place there are yet other mausoleums with obelisks, apparently in the Egyptian style; a whole amphitheater hewn out of the solid rock, and the remains of a palace and many temples.'
Mr. Bankes, in company of Mr. Legh, and Captains Irby and Mangles, have the merit of being the first persons who, as Europeans, succeeded to any extent in making researches in Petra. Captains Irby and Mangles spent two days among its temples, tombs, and ruins, and have furnished a description of what they saw. But the most full and satisfactory investigation which has been made of these ruins, was made by M. de Laborde, who visited the city in 1829, and was permitted to remain there eight days, and to examine it at leisure. An account of his journey, with splendid plates, was published in Paris in 1830, and a translation in London 1836. To this interesting account the reader must be referred. It can only be remarked here, that Petra, or Sela, was a city entirely encompassed with lofty rocks, except in a single place, where was a deep ravine between the rocks which constituted the principal entrance.
On the east and west it was enclosed with lofty rocks, of from three to five hundred feet in height; on the north and south the ascent was gradual from the city to the adjacent hills. The ordinary entrance was through a deep ravine, which has been, until lately, supposed to have been the only way of access to the city. This ravine approaches it from the east, and is about a mile in length. In the narrowest part it is twelve feet in width, and the rocks are on each side about three hundred feet in height. On the northern side, there are tombs excavated in the rocks nearly the entire distance. The stream which watered Petra runs along in the bottom of the ravine, going through the city, and descending through a ravine to the west (see Robinson's "Bib. Researches," vol. ii. 514, 538.) The city is wholly uninhabited, except when the wandering Arab makes use of an excavated tomb or palace in which to pass the night, or a caravan pauses there.
The rock which encompasses it is a soft freestone. The tombs, with which almost the entire city was encompassed, are cut in the solid rock, and are adorned in the various modes of Grecian and Egyptian architecture. The surface of the solid rock was first made smooth, and then a plan of the tomb or temple was drawn on the smoothed surface, and the workmen began at the top and cut the various pillars, entablatures, and capitals. The tomb was then excavated from the rock, and was usually entered by a single door. Burckhardt counted two hundred and fifty of these tombs, and Laborde has described minutely a large number of them. For a description of these splendid monuments, the reader must be referred to the work of Laborde, pp. 152-193. Lend. Ed.
That this is the Sela referred to here there can be no doubt; and the discovery of this place is only one of the instances out of many, in which the researches of oriental travelers contribute to throw light on the geography of the Scriptures, or otherwise illustrate them. For a description of this city, see Stephen's "Incidents of Travel in Egypt, Arabia Petrea, and the Holy land," vol. ii. ch. iv. p. 65ff; the work of Laborde referred to above; and Robinson's "Bib. Researches," vol. ii. pp. 573-580, 653-659.
To the mount of the daughter of Zion - To Mount Zion; that is, to Jerusalem (note, Isaiah 1:8). The meaning of this verse, therefore, is, 'Pay the accustomed tribute to the Jews. Continue to seek their protection, and acknowledge your subjection to them, and you shall be safe. They will yield you protection, and these threatened judgments will not come upon you. But refuse, or withhold this, and you will be overthrown.'
Send ye the lamb, etc. "I will send forth the son, etc." - Both the reading and meaning of this verse are still more doubtful than those of the preceding. The Septuagint and Syriac read אשלח eshlach, I will send, in the first person singular, future tense: the Vulgate and Talmud Babylon, read שלח shelach, send, singular imperative: some read שלחו shilchu, send ye forth, or shalechu, they send forth. The Syriac, for כר car, a lamb, reads בר bar, a son, which is confirmed by five MSS. of Kennicott and De Rossi. The two first verses describe the distress of Moab on the Assyrian invasion in which even the son of the prince of the country is represented as forced to flee for his life through the desert, that he may escape to Judea; and the young women are driven forth like young birds cast out of the nest, and endeavoring to wade through the fords of the river Arnon. Perhaps there is not so much difficulty in this verse as appears at first view. "Send the lamb to the ruler of the land," may receive light from 2-Kings 3:4, 2-Kings 3:5 : "And Mesha, king of Moab, was a sheepmaster, and rendered unto the king of Israel one hundred thousand lambs with their wool, and one hundred thousand rams: but when Ahab was dead, the king of Moab rebelled against Israel." Now the prophet exhorts them to begin paying the tribute as formerly, that their punishment might be averted or mitigated.
Send (a) ye the lamb to the ruler of the land from Sela to the wilderness, to the mount of the daughter of Zion.
(a) That is, offer a sacrifice, by which he derides their long delay, who would not repent when the Lord called them, showing them that it is now too late seeing the vengeance of God is on them.
Send ye the lamb to the ruler of the land,.... Or tribute, as the Targum rightly interprets it. The Moabites, being conquered by David, paid tribute to him, 2-Samuel 8:2 and when the kingdom was divided in Rehoboam's time, the tribute was paid to the kings of Israel, which continued till the times of Ahab, when the Moabites rebelled, and refused to pay it, 2-Kings 3:4 and this tribute, as appears from the passage now referred to, was paid in lambs and rams; which now they are bid to pay to the king of Judah, David's lawful heir and successor in his kingdom; who is supposed to be meant by the ruler of the land, that is, of the land of Judah, whose reigning king at this time was Hezekiah; but rather by "the ruler of the land" is meant the king of Moab, for the words may be rendered, more agreeably to the language and the accents, "send ye the lamb" (or lambs, the singular for the plural), "O ruler of the land" (t); though others, "send ye the lamb of the ruler of the land" (u); that is either, O king of Moab send the tribute that is due; or ye people of the land send the tribute which your ruler owes to the king of Judah; so Jarchi understands it of the king of Moab: some indeed expound the ruler of the land of God himself, who is the Governor of the world; and take the sense to be, that the Moabites are bid to send a lamb, or lambs, for sacrifice, to the God of the whole earth, in order to appease him, and atone for their sins; which is said either seriously, as some think, this being to answer a good purpose, or ironically, as other's, it being now too late; but the sense given is the best: in the Talmud (w) it is applied to Nebuchadnezzar, ruler of the land, who came to the mount of the daughter of Zion, by the way of rocks and mountains. The Targum applies it to the Messiah, paraphrasing it thus,
"they shall be bringing tributes to the Christ of Israel, who is strong over them.''
Jerom interprets it of Christ, the Lamb of God, the ruler of the world, or who was to be sacrificed to the ruler of the world; who descended from Ruth, the Moabitess, who he supposes is meant by the rock of the wilderness, as he renders the next clause:
from Sela to the wilderness, unto the mount the daughter of Zion: according to Kimchi, and others, Sela was the chief city of the kingdom of Moab. The word signifies a rock; it is the same with Petra (x), the chief city of Arabia, and from whence Arabia Petraea had its name. Some take it to be Selah, the chief city of Edom, afterwards called Joktheel, 2-Kings 14:7 it was a frontier city, and lay upon the borders of Moab and Edom to the south; as the wilderness of Jordan was on the border of Moab to the north, and is thought to be here meant; or, according to Vitringa, the plains of Jericho, the same with the wilderness of Judea, where John the Baptist came preaching; which lay in the way from Sela or Petra, the chief city in Moab, unto Jerusalem. Strabo (y) says of Petra, the metropolis of the Nabataeans, that it lies in a plain, surrounded with rocks and precipices, and within it fountains and gardens, and without it a large country, for the most part desert, especially towards Judea, and from hence it is a journey of three or four days to Jericho; and so the sense is, send the lambs, or the tribute, from Sela or Petra, the chief city of Moab; send them, I say, to the wilderness of Judea, or by the way of that, even to Mount Zion or Jerusalem, the metropolis of Judea, and the seat of the king of it.
(t) "mittite agnum, dominator terrae", Montanus; so Luther; which is approved by Reinbeck de Accent. Hebrews. p. 395. (u) "Mittite agnum dominatoris terrae", Pagninus, Vatablus, Junius & Tremellius, Piscator. (w) T. Bab. Sanhedrin, fol. 96. 2. & Gloss. in ib. (x) Joseph. Antiqu. l. 4. c. 4. sect. 7. Ptolem. Geogr. l. 5. c. 17. Plin. Nat. Hist. l. 6. c. 28. (y) Geograph. l. 16. p. 536. Ed. Casaub.
God tells sinners what they may do to prevent ruin; so he does to Moab. Let them send the tribute they formerly engaged to pay to Judah. Take it as good advice. Break off thy sins by righteousness, it may lengthen thy quiet. And this may be applied to the great gospel duty of submission to Christ. Send him the lamb, the best you have, yourselves a living sacrifice. When you come to God, the great Ruler, come in the name of the Lamb, the Lamb of God. Those who will not submit to Christ, shall be as a bird that wanders from her nest, which shall be snatched up by the next bird of prey. Those who will not yield to the fear of God, shall be made to yield to the fear of every thing else. He advises them to be kind to the seed of Israel. Those that expect to find favour when in trouble themselves, must show favour to those in trouble. What is here said concerning the throne of Hezekiah, also belongs, in a much higher sense, to the kingdom of Jesus Christ. Though by subjection to Him we may not enjoy worldly riches or honours, but may be exposed to poverty and contempt, we shall have peace of conscience and eternal life.
CONTINUATION OF THE PROPHECY AS TO MOAB. (Isaiah 16:1-14)
lamb--advice of the prophet to the Moabites who had fled southwards to Idumea, to send to the king of Judah the tribute of lambs, which they had formerly paid to Israel, but which they had given up (2-Kings 3:4-5). David probably imposed this tribute before the severance of Judah and Israel (2-Samuel 8:2). Therefore Moab is recommended to gain the favor and protection of Judah, by paying it to the Jewish king. Type of the need of submitting to Messiah (Psalm 2:10-12; Romans 12:1).
from Sela to--rather, "from Petra through (literally, 'towards') the wilderness" [MAURER]. "Sela" means "a rock," Petra in Greek; the capital of Idumea and Arabia-PetrÃ&brvbr;a; the dwellings are mostly hewn out of the rock. The country around was a vast common ("wilderness") or open pasturage, to which the Moabites had fled on the invasion from the west (Isaiah 15:7).
ruler of the land--namely, of Idumea, that is, the king of Judah; Amaziah had become master of Idumea and Sela (2-Kings 14:7).
But just because this lion is Judah and its government, the summons goes forth to the Moabites, who have fled to Edom, and even to Sela, i.e., Petra (Wady Musa), near Mount Hor in Arabia Petraea, to which it gave its name, to turn for protection to Jerusalem. "Send a land-ruler's tribute of lambs from Sela desert-wards to the mountain of the daughter of Zion." This v. is like a long-drawn trumpet-blast. The prophecy against Moab takes the same turn here as in Isaiah 14:32; Isaiah 18:7; Isaiah 19:16., Isaiah 23:18. The judgment first of all produces slavish fear; and this is afterwards refined into loving attachment. Submission to the house of David is Moab's only deliverance. This is what the prophet, weeping with those that weep, calls out to them in such long-drawn, vehement, and urgent tones, even into the farthest hiding-place in which they have concealed themselves, viz., the rocky city of the Edomites. The tribute of lambs which was due to the ruling prince is called briefly car mōshēl-'eretz. This tribute, which the holders of the pasture-land so rich in flocks have hitherto sent to Samaria (2-Kings 3:4), they are now to send to Jerusalem, the "mountain of the daughter of Zion" (as in Isaiah 10:32, compared with Isaiah 18:7), the way to which lay through "the desert," i.e., first of all in a diagonal direction through the Arabah, which stretched downwards to Aelath.
Send - The prophet continues his prophecy against Moab, and gives them counsel what to do, to prevent, if possible, the desolation. Make your peace with God, by sacrifice, for all your injuries done to him, and to his people. Sela - An eminent city of Moab, seated upon a rock. Unto the mount - Unto the temple upon mount Zion.
*More commentary available at chapter level.