Pass ye over to Tarshish. He addresses not only the inhabitants of Tyre, but foreigners who were connected with them by trading, and bids them go elsewhere and seek new harbours: and he mentions Cilicia, which was opposite to Tyre, as if he had said, "That shore, which was wont to be well supplied with harbours, will henceforth be forsaken, so that ships will sail in a very different direction;" for when a harbour or a mercantile city has been ruined, merchants commonly go in search of another. Howl, ye inhabitants of the island. [1] "Island," as we have formerly explained, is here put for "islands;" for the change of number is very customary with Hebrew writers. He foretells that they will lament, because their support depended entirely on that traffic, and because their accounts and reckonings [2] were scattered about in all directions.

Footnotes

1 - "Tyre at this time was seated on an island; after Alexander's conquest it was rebuilt on the continent." -- Stock

2 - "Leurs registres et papiers de comtes;" -- "Their records and account-books."

Pass ye over - That is, ye inhabitants of tyre. This is an address to Tyre, in view of her approaching destruction; and is designed to signify that when the city was destroyed, its inhabitants would flee to its colonies, and seek refuge and safety there. As Tarshish was one of its principal colonies, and as the ships employed by Tyre would naturally sail to Tarshish, the inhabitants are represented as fleeing there on the attack of Nebucbadnezzar. That the inhabitants of Tyre did fire in this manner, is expressly asserted by Jerome upon the authority of Assyrian histories which are now lost. 'We have read,' says he, 'in the histories of the Assyrians, that when the Tyrians were besieged, after they saw no hope of escaping, they went on board their ships, and fled to Cartilage, or to some islands of the Ionian and AEgean Sea' (Jerome in loc.) And again (on Ezek. 29) he says, 'When the Tyrians saw that the works for carrying on the siege were perfected, and the foundations of the walls were shaken by the battering rams, whatever precious things in gold, silver, clothes, and various kinds of furniture the nobility had, they put them on board their ships, and carried to the islands. So that the city being taken, Nebuchadnezzar found nothing worthy of his labor.' Diodorus (xvii. 41) relates the same thing of the Tyrians during the siege of Alexander the Great, where he says that they took their wives and children to Carthage.
Howl - Deep grief among the Orientals was usually expressed by a loud, long, and most dismal howl or shriek (see the note at Isaiah 15:2).
Ye inhabitants of the isle - Of Tyre. The word 'isle,' however, may be taken as in Isaiah 20:6 (see the note on that place), in, the sense of coast, or maritime country in general, and possibly may be intended to denote Old Tyre, or the coast of Phenicia in general, though most naturally it applies to the city built on the island.

Pass ye over to (l) Tarshish; wail, ye inhabitants of the isle.
(l) Tyrus wills other merchants to go to Cilicia, and to come no more there.

Pass ye over to Tarshish,.... Either to Tartessus in Spain, or to Tarsus in Cilicia, which lay over against them, and to which they might transport themselves, families, and substance, with greater ease; or "to a province of the sea", as the Targum, any other seaport; the Septuagint says to Carthage, which was a colony of the Tyrians; and hither the Assyrian (u) historians say they did transport themselves; though Kimchi thinks this is spoken, not to the Tyrians, but to the merchants that traded with them, to go elsewhere with their merchandise, since their goods could no more be disposed of in that city as usual.
Howl, ye inhabitants of the isle: of Tyre, as in Isaiah 23:2 or of every isle, as Aben Ezra, which traded here, because now their commerce was at an end; so Kimchi.
(u) Apud Hieron. in loc.

Pass . . . over--Escape from Tyre to your colonies as Tarshish (compare Isaiah 23:12). The Tyrians fled to Carthage and elsewhere, both at the siege under Nebuchadnezzar and that under Alexander.

The inhabitants of Tyre, who desired to escape from death or transportation, are obliged to take refuge in the colonies, and the farther off the better: not in Cyprus, not in Carthage (as at the time when Alexander attacked the insular Tyre), but in Tartessus itself, the farthest off towards the west, and the hardest to reach. "Pass ye over to Tarshish; howl, ye inhabitants of the coast! Is this your fate, thou full of rejoicing, whose origin is from the days of the olden time, whom her feet carried far away to settle? Who hath determined such a thing concerning Tzor, the distributor of crowns, whose merchants are princes, whose traders are the chief men of the earth? Jehovah of hosts hath determined it, to desecrate the pomp of every kind of ornament, to dishonour the chief men of the earth, all of them." The exclamation "howl ye" (hēillu) implies their right to give themselves up to their pain. In other cases complaint is unmanly, but here it is justifiable (compare Isaiah 15:4). In Isaiah 23:7 the question arises, whether ‛allizâh is a nominative predicate, as is generally assumed ("Is this, this deserted heap of ruins, your formerly rejoicing city?"), or a vocative. We prefer the latter, because there is nothing astonishing in the omission of the article in this case (Isaiah 22:2; Ewald, 327, a); whereas in the former case, although it is certainly admissible (see Isaiah 32:13), it is very harsh (compare Isaiah 14:16), and the whole expression a very doubtful one to convey the sense of לכם אשר עליזה קריה הזאת. To ‛allizâh there is attached the descriptive, attributive clause: whose origin (kadmâh, Ezekiel 16:55) dates from the days of the olden time; and then a second "whose feet brought her far away (raglaim construed as a masculine, as in Jeremiah 13:16, for example) to dwell in a foreign land. This is generally understood as signifying transportation by force into an enemy's country. But Luzzatto very properly objects to this, partly on the ground that רגליה יבלוּה (her feet carried her) is the strongest expression that can be used for voluntary emigration, to which lâgūr (to settle) also corresponds; and partly because we miss the antithetical ועתּה, which we should expect with this interpretation. The reference is to the trading journeys which extended "far away" (whether by land or sea), and to the colonies, i.e., the settlements founded in those distant places, that leading characteristic of the Tyro-Phoenician people (this is expressed in the imperfect by yobiluâh, quam portabant; gur is the most appropriate word to apply to such settlements: for mērâchōk, see at Isaiah 17:13). Sidon was no doubt older than Tyre, but Tyre was also of primeval antiquity. Strabo speaks of its as the oldest Phoenician city "after Sidon;" Curtius calls it vetustate originis insignis; and Josephus reckons the time from the founding of Tyre to the building of Solomon's temple as 240 years (Ant. viii. 3, 1; compare Herod. ii. 44). Tyre is called hammaēatirâh, not as wearing a crown (Vulg. quondam coronata), but as a distributor of crowns (Targum). Either would be suitable as a matter of fact; but the latter answers better to the hiphil (as hikrı̄n, hiphrı̄s, which are expressive of results produced from within outwards, can hardly be brought into comparison). Such colonies as Citium, Tartessus, and at first Carthage, were governed by kings appointed by the mother city, and dependent upon her. Her merchants were princes (compare Isaiah 10:8), the most honoured of the earth; נכבּדּי acquires a superlative meaning from the genitive connection (Ges. 119, 2). From the fact that the Phoenicians had the commerce of the world in their hands, a merchant was called cena‛ani or cena‛an (Hosea 12:8; from the latter, not from cin‛âni, the plural cin‛ânim which we find here is formed), and the merchandise cin‛âh. The verb chillēl, to desecrate or profane, in connection with the "pomp of every kind of ornament," leads us to think more especially of the holy places of both insular and continental Tyre, among which the temple of Melkarth in the new city of the former was the most prominent (according to the Arrian, Anab. ii. 16, παλαιότατον ὧν μνήμη ἀνθρωπίνη διασώζεται). These glories, which were thought so inviolable, Jehovah will profane. "To dishonour the chief men:" lehâkēl (ad ignominiam deducere, Vulg.) as in Isaiah 8:22.