Send you the lambs for the ruler of the land From the crags that are toward the wilderness, To the mount of the daughter of Zion.
verse value 2470
Insights
Verse structure: 6 words, 31 letters. Verse gematria: 2470 is divisible by 26, the value of the divine name Hashem. The shortest word is "from·rock" (מִסֶּ֣לַע, 4 letters) and the longest is "send·lambs" (שִׁלְחוּ־כַ֥ר, 6 letters). 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "send·lambs" (שִׁלְחוּ־כַ֥ר), "ruler·of·land" (מֹשֵֽׁל־אֶ֖רֶץ), "from·rock" (מִסֶּ֣לַע). 6 unique roots are used. Frequent roots: "to·mount" (root איל, 114x in Isaiah); "send·lambs" (root שלח, 35x in Isaiah); "daughter·of·Zion" (root בת, 25x in Isaiah). The etnachta (major mid-verse pause) falls on 'wilderness', dividing the verse into phrases of 4 and 2 words. Full calculation: שִׁלְחוּ־כַ֥ר [send·lambs] (564) + מֹשֵֽׁל־אֶ֖רֶץ [ruler·of·land] (661) + מִסֶּ֣לַע [from·rock] (200) + מִדְבָּ֑רָה [wilderness] (251) + אֶל־הַ֖ר [to·mount] (236) + בַּת־צִיּֽוֹן [daughter·of·Zion] (558) = 2470.
Rashi
They sent a lamb from the ruler of the land. Do not boast in your arrogance; do you not know that the ruler of your land, Mesha, King of Moab, as it is stated in Kings II (3:4), was punctilious and returned to the King of Israel one hundred thousand lambs? They sent him a lamb from the ruler of your land, from the rock of the wilderness to Mount Bat-Zion.
Ibn Ezra
They sent camels. A species of camel that runs, from the root of "char" and "haratzim" (II Kings 11:19); and some say that "moshel eretz" is a description of the char, because its stride on the ground is greater than any other stride; and the correct view is that "char" is adjacent to "moshel," for it is found only with rulers.
Radak
Send a lamb. It is written in Kings: “And Mesha, king of Moab, was a sheep-breeder, and he returned to the king of Israel one hundred thousand lambs and one hundred thousand rams of wool.” And it came to pass, when Ahab died, that the king of Moab rebelled against the king of Israel. Therefore, the prophet said, “They sent a ram,” meaning: those rams and rams of wool that you used to send to the king of Israel as tribute, and you rebelled against him—you should have sent that tribute, and this evil would not have come upon you, if you do so. And he said, “From the rock of its desert,” which is the chief city of the kingdom of Moab. And he said, “To the mountain of the daughter of Zion,” which is the head of the kingdom of Israel. And since there was no king in Samaria, you should have sent to Zion, to the king of Judah. And it is possible that the explanation of “They sent” is for the future, meaning: now that their kingdom will be humbled, when the king of Assyria will destroy you and your arrogance will depart, you will send the tribute that you used to send at first to the king of Israel; you will now send it to the mountain of the daughter of Zion, to Hezekiah, king of Judah, who will be a righteous king and strong in his kingdom, and you will submit before him and pay him tribute.
Metzudat David
They sent rams. The prophet said: Those rams that you were accustomed to send as tribute to the king of Israel, as it is written, “And Mesha, king of Moab, was a sheep-breeder, and he used to bring to the king of Israel a hundred thousand lambs and the wool of a hundred thousand rams” (II Kings 3:4)—when Ahab died, he rebelled. And the prophet said: You should have sent those rams to the king of Judah, to the House of Zion, who was a righteous king; and if so, this would not have happened to you.
"Ruler of the land." You, who rule over the land of Moab, were obligated to send the tribute from Sela of the wilderness. It is the royal city in Moab.
Metzudat Zion
Kar. A group of rams, and these are the fat sheep:
Malbim
He sent after them when he had raised his vision concerning the defeat of Moab, to advise them how they might be saved, and said that there is no salvation for them, except to send an envoy to the inhabitants of Jerusalem and to request from them that they grant them liberty to dwell and hide in the land of Judah, and he would place in the mouth of the envoy what he should speak to the Daughter of Zion (verse 3, 4). And the prophet assures them that the inhabitants of Judah will have mercy on them and fulfill their request, but he sees that Moab, in its arrogance, does not wish to humble itself to seek salvation from the inhabitants of Judah, and therefore he says that they are guilty of their own accord and will go from bad to worse. This is the gist of the message in general. And now I will explain in detail.
They sent a messenger: "ker" means a messenger who runs swiftly. And who is this "ker"? The ruler of the land—the governor of Moab himself—will be a messenger from "Sela Midbarah" (the rock of the wilderness), which is the head of the kingdom of Moab, to "Har Bat Zion" (the mountain of the daughter of Zion), which is the head of the kingdom of Judah, to request assistance from Judah, that they receive them into their land and that there remain for them a remnant and survivors.
For it shall be that, as wandering birds, As a scattered nest, So shall the daughters of Moab be At the fords of Arnon.
verse value 2830
Insights
Verse structure: 9 words, 43 letters. Notable word values: "and·it·shall·be" (וְהָיָ֥ה) = 26, the value of the divine name Hashem. The shortest word is "nest" (קֵ֣ן, 2 letters) and the longest is "as·wandering·birds" (כְעוֹף־נוֹדֵ֖ד, 8 letters). 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "as·wandering·birds" (כְעוֹף־נוֹדֵ֖ד), "nest" (קֵ֣ן), "fords" (מַעְבָּרֹ֖ת). The root היה appears 2 times in this verse. 8 unique roots are used. Frequent roots: "and·it·shall·be" (root היה, 213x in Isaiah); "sent·away" (root שלח, 35x in Isaiah); "daughters·of" (root בת, 25x in Isaiah). The etnachta (major mid-verse pause) falls on 'sent·away', dividing the verse into phrases of 4 and 5 words. Full calculation: וְהָיָ֥ה [and·it·shall·be] (26) + כְעוֹף־נוֹדֵ֖ד [as·wandering·birds] (240) + קֵ֣ן [nest] (150) + מְשֻׁלָּ֑ח [sent·away] (378) + תִּֽהְיֶ֙ינָה֙ [they·shall·be] (480) + בְּנ֣וֹת [daughters·of] (458) + מוֹאָ֔ב [Moab] (49) + מַעְבָּרֹ֖ת [fords] (712) + לְאַרְנֽוֹן [of·Arnon] (337) = 2830.
Rashi
Like a wandering bird. From its nest:
A nest that is sent away. Just as chicks are sent away from their nest, walking about in a disheveled state, so too shall the daughters of Moab be scattered across the fords of the Arnon.
Ibn Ezra
And it shall be. Moab shall be like a bird that wanders:
The daughters of Moab. These are the villages, as it is stated: “And they took their daughters” (Numbers 21:32).
Radak
“And it shall be like a wandering bird.” Thus Moab shall be like a bird that wanders from its nest; and just as the chicks are driven away from their nest, so that they have no place to rest, so shall the daughters of Moab be. And they are the villages, such as in Heshbon and in all its daughters; they shall all be taken across the Arnon and led into exile. And the Arnon is the boundary of Moab.
Metzudat David
"And it shall be like a wandering bird." And because you did not act thus, therefore the land of Moab shall be like a bird that wanders from its dwelling.
A nest that has been sent away. Like the young of the nest that are sent away from it and abandoned to their own will, going about tossed to and fro, wandering and unsettled.
"Let them be so." Indeed, the daughters of Moab will be scattered from here to there, for the captors will lead them to the Arnon, which is the boundary of Moab, and there they will divide them among themselves; from there they will go into exile.
Metzudat Zion
Nest. It is the dwelling place of the chicks.
"משולח" – abandoned to his own will, as it is written: "And a servant who is let go" (Proverbs 29:21).
Malbim
“And it shall be” — the children of Moab shall not wait until the messenger returns; rather, at the time that the messenger goes to Zion, the daughters of Moab and their cities shall pass through the fords of the Arnon, which is adjacent to the boundary of the Land of Israel, to flee to the Land of Israel. For the time is too short to wait for the messenger’s arrival, since the foot of the enemy hastens to come. Moreover, they need not fear lest the children of Judah will not receive them, for certainly they will receive them, as it is stated (ibid.):
“Like a wandering bird, its nest is sent away” – this means that when a bird has its nest taken from it, and thereby is compelled to wander, the nest is first removed from the bird that was nesting in it, and only afterward does the bird wander from its place. Similarly, in the metaphor: if the enemy were to conquer the country first, and thereby the people were forced to become wanderers, but here, since they are commanded to flee on their own and to leave the country before the enemy arrives, they are compared to a bird that leaves its nest of its own accord; in this case, the bird wanders first, and only afterward is the nest sent away and becomes ownerless by itself.
’Give counsel, execute justice; Make your shadow as the night in the midst of the noonday; Hide the outcasts; betray not the fugitive.
verse value 3785
Insights
Verse structure: 14 words, 59 letters. The shortest word is "counsel" (עֵצָה֙, 3 letters) and the longest is "do·not·betray" (אַל־תְּגַלִּֽי, 6 letters). 8 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "bring" ((הביאו)), "office of judge or umpire" (פְלִילָ֔ה), "put" (שִׁ֧יתִי). The root בוא appears 2 times in this verse. 12 unique roots are used. Frequent roots: "bring" (root בוא, 120x in Isaiah); "do·not·betray" (root איל, 114x in Isaiah); "do" (root עשה, 101x in Isaiah). First appearance of the root צל ("your·shadow") in Isaiah. First appearance of the root צהר ("noonday") in Isaiah. The etnachta (major mid-verse pause) falls on 'noonday', dividing the verse into phrases of 10 and 4 words. Full calculation: (הביאו) [bring] (24) + הָבִ֤יאִי [bring] (28) + עֵצָה֙ [counsel] (165) + עֲשׂ֣וּ [do] (376) + פְלִילָ֔ה [office of judge or umpire] (155) + שִׁ֧יתִי [put] (720) + כַלַּ֛יִל [like·the·night] (90) + צִלֵּ֖ךְ [your·shadow] (140) + בְּת֣וֹךְ [in·midst·of] (428) + צׇהֳרָ֑יִם [noonday] (345) + סַתְּרִי֙ [hide] (670) + נִדָּחִ֔ים [gone·astray] (112) + נֹדֵ֖ד [wanders] (58) + אַל־תְּגַלִּֽי [do·not·betray] (474) = 3785.
Rashi
“Execute judgment (asi pelilah).” It is a term of judicial deliberation — to choose for yourself the good, as in “let us choose for us judgment” (Job 34:4).
"Make your shadow a complete covering." Provide yourself shade at midday, such that your shadow will darken like the night, so that you may hide in it from your enemies.
Hide the outcasts. If the exiles of My people flee to you during the days of Nebuchadnezzar, do not hand them over, but rather hide them.
Ibn Ezra
“Bring.” The words of the Prophet to Moab: Before this calamity comes upon you, bring counsel to your soul.
Pillah. A noun on the pattern of "be-koch ha'achilah" (1 Kings 19:8), from the root of "pilinim" (Deuteronomy 32:31):
Your shadow: That you hide the exiles of Israel, who have strayed from their place, when they flee to You.
Wandering. To You, do not reveal:
Radak
“Bring counsel, execute judgment.” “Bring” is written with a vav and read with a yod; “execute” is written with a yod and read with a vav, and the meaning is one and the same. For when it speaks in the feminine language, it refers to the congregation of Israel, and when it speaks in the plural language, it refers to the people. And it says: It was incumbent upon you to bring counsel to execute justice on your own behalf, to save Israel. For Abraham performed many deeds to save Lot, and it was incumbent upon you to preserve kindness for his sons, and it was incumbent upon you to spread your shadow completely at midday. This is a metaphor: they should have concealed them from the Israelites who were fleeing from the enemy through their land. And it compares the distress of the enemy to the heat of midday, which oppresses a person when he stands in the sun’s heat at midday, for the heat at midday is at its peak, and the salvation from it is the shade. And it says “completely” because the entirety was shade, meaning a great shade like the shade of night was it incumbent upon you to spread over them, meaning a great concealment, that you would cover and hide them from the enemy so that they would not find them.
The secrets of the rejected, do not reveal. The repetition of the matter is to strengthen it:
Metzudat David
“Bring counsel.” The prophet said: You should have brought counsel and executed justice on your own to save Israel, for Abraham their father did much to save Lot.
"Set." You should have placed Your shadow to serve as darkness, like the darkness of night, to hide within it the Israelites who were fleeing from the enemy through your land.
“Within the noonday.” This is the time when the heat is at its peak. That is to say: At the time when Israel was in distress, you should have concealed them.
The hidden places of those who have gone astray. You should have concealed the fugitives from their land, and you should not have revealed where the wanderer had hidden himself.
Metzudat Zion
Pillah. The matter of judgment, as it is written: “Paku pillah” (below, 28).
Malbim
“Bring forth”: Now the prophet will place in the mouth of this courier the words that he will speak to “the mountain, daughter of Zion.” He will say: “O mountain, daughter of Zion, bring forth counsel for us, and perform justice.” “Bring forth counsel”: The people, pressed by their oppressors, seek help to take refuge under the shadow of another nation. This may occur in one of three ways:
1. If the persecuted people still possess strength and might to wage war and defeat their enemies, but merely lack knowledge of strategies, counsels, and military tactics, they will request only counsel on how to conduct themselves so as to overcome the enemy. This is what is meant by “bring forth counsel,” so that we may overcome the enemy by our own strength.
2. If the persecuted people’s strength has failed them, so that they cannot stand against the besieging oppressor, they will request from the other nation that they send them troops and military camps to execute judgment upon their enemies. This is what is meant by: If you see that there is no counsel by which we ourselves can overcome the enemy, then “perform justice” (for the mountain, daughter of Zion), and render righteous judgment to plead our cause according to fairness and law.
3. If the enemy is so strong that even the nation from whom help is sought cannot stand against him, they will at least request that they open the gates of their country to receive their refugees and hide them from the enemy. This is what is meant by: And if you do not have the strength to fight on our behalf, at least “let me dwell in your shadow, and hide the outcasts.”
He presented the request of the courier in three successive stages:
1. First, he requested that they do them a kindness by giving them a hidden place in their land, where they could conceal themselves so that the enemy would not detect them and come to seek them there. This is likened to the shadow of night in the midst of noon and light; that is, in a land of peace and tranquility, where the light of peace shines and there is no darkness or gloom for hiding, prepare a special place of dense shadow, like night, where the refugees of Moab may hide.
2. He raised his request further than this: not only that they give them a special place to hide in forests or caves, but also...
“Wandering, do not reveal,” meaning that even if someone is wandering here and there within the country and does not hide himself, do not reveal him to hand him over to the enemy out of your fear, lest His anger be kindled against you for having accepted the refugees from His sword. And furthermore, seek more than this: that they should not conceal the matter entirely, but rather grant them the freedom to dwell in their land, with full liberty in any place they desire. And this is what is said:
Let mine outcasts dwell with you; As for Moab, be you a covert to him from the face of the spoiler.’ For the extortion is at an end, spoiling ceases, They that trampled down are consumed out of the land;
verse value 3416
Insights
Verse structure: 15 words, 57 letters. The shortest word is "in·you" (בָךְ֙, 2 letters) and the longest is "be!·a·covert" (הֱוִי־סֵ֥תֶר, 6 letters). 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "they·will·sojourn" (יָג֤וּרוּ), "be!·a·covert" (הֱוִי־סֵ֥תֶר), "squeezer" (הַמֵּץ֙). 15 unique roots are used. Frequent roots: "from·the·land" (root ארץ, 169x in Isaiah); "from·face·of" (root פנים, 88x in Isaiah); "be!·a·covert" (root הוי, 22x in Isaiah). First appearance of the root בך ("in·you") in Isaiah. First appearance of the root למו ("at") in Isaiah. The etnachta (major mid-verse pause) falls on 'destroyer', dividing the verse into phrases of 8 and 7 words.
Rashi
“The outcasts shall dwell with you” – this refers to the Israelites who flee.
Let it be a hiding place for them. For also concerning the wandering souls, what is their distress?
"For the leaven is gone." Your leaven is your wealth and your honor, which you had through your sheep and cattle, from which you sucked milk and butter.
"The breast shall cease." The term "breast" refers to breasts that provide sufficient milk, as in the verse below (60): "And the breasts of kings shall you nurse."
Temo romes. Your beasts that tread upon the earth:
Ibn Ezra
They shall dwell. Rejected [interpretations]: [Some say] the words of the prophet, or [that] the Name [of God] is [written] for the sake of the honor of Israel.
“Because of a robber.” This refers to the one who plundered Samaria, namely the King of Assyria.
"And it shall come to pass, etc." Additionally, there will come a time when this striker will be destroyed, and the plunderer will perish.
Hamets. It is a descriptive term for the noun, and it is spelled with a vav, as in “that you may be satisfied” (Isaiah 66:11), which is spelled similarly.
They are ended [tamu]. The camps of the trampler, he is the king of Assyria.
Radak
“The outcasts shall dwell in you.” The pronoun refers to God: when Israel was exiled from their land and passed through your territory, it was fitting that they should dwell and reside in you, and that you should serve as a refuge for them against the plunderer, namely Sennacherib. And “Moab” is a term of calling, like “Moses, Moses.”
“the extortioner is no more.” You should have hidden them, for behold, now the robber who devours all good and tramples their land—all of them have perished. This is what they said concerning the defeat of Sennacherib in Jerusalem. “Shod” means spoil, and it is like “shoded” (robber). And similarly, “who brings an end to spoil upon strength,” they said: they will be saved from the robber.
Metzudat David
"And they shall dwell" etc. You, Moab! Was it not fitting that the outcasts of My people should dwell in your land, and that you should be a shelter for them from the plunderer? The matter is repeated many times for the beauty of the rhetoric and for the magnitude of the reproach.
"For the destroyer is come to an end." This means: If you had hidden them, they could now return to their place; for now the destroyer of their blood has ceased, the plunderer who ravaged them and trampled their land has perished and come to an end. For Sennacherib and his army fell around Jerusalem.
Metzudat Zion
They shall dwell. They shall dwell:
Hoy. Hayah:
"Nothing." It is in the sense of destruction.
Hamets. The word is derived from the root maztzah (sucking).
Shod. Like shodd (plunder), and so too “the one who overflows with plunder” (Amos 5:9).
They are finished. The word is from the root "tam" and completion.
Treading. The matter of trampling with the foot:
Malbim
“The outcasts of Moab shall dwell in you” (this means: the outcasts of Moab, for this courier, who rules over the land of Moab, calls his people “outcasts,” for they are his, since he is their ruler). And this implies that you shall grant them permission to dwell wherever they desire. Not only shall you not hand them over to the enemy, but you shall also be a shelter for them against the plunderer. You shall contend on their behalf if anyone desires to touch them to plunder them, for “the suckers are exhausted.” He depicts Moab and the enemy who sucks and nurses on their milk and property, like an animal that has much milk in its udders, and another animal sucks all its milk from it. In this way, he likens the people of Moab to a milch animal, their property and the milk of the land to udders full of milk and butter, and the enemy to the one who sucks and nurses from the udder. With this, the commentator says: Truly, the suckers are exhausted, for the enemy has already restrained himself from entering their borders. But this is because the udder is already dried up; there are no longer udders or teats from which to nurse, for all their property has been exhausted. Moreover, “the tramples are finished,” meaning that even the animals that trample have perished from the land—those that bear the udders. That is to say, not only has their wealth and property been exhausted, but the inhabitants of the country have also perished, and the land lies desolate, devoid of dwellers. (Thus far are the words of the courier, who spoke to the Daughter of Zion’s mountain.)
And a throne is established through mercy, And there sits thereon in truth, in the tent of David, One that judges, and seeks justice, and is ready in righteousness.
verse value 2944
Insights
Verse structure: 13 words, 49 letters. The shortest word is "throne" (כִּסֵּ֔א, 3 letters) and the longest is "and·is·established" (וְהוּכַ֤ן, 5 letters). 7 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·is·established" (וְהוּכַ֤ן), "in·the·mercy" (בַּחֶ֙סֶד֙), "throne" (כִּסֵּ֔א). 13 unique roots are used. Frequent roots: "upon·it" (root על, 200x in Isaiah); "and·he·shall·remain" (root ישב, 71x in Isaiah); "judgment" (root משפט, 42x in Isaiah). First appearance of the root חסד ("in·the·mercy") in Isaiah. The etnachta (major mid-verse pause) falls on 'David', dividing the verse into phrases of 8 and 5 words. Full calculation: וְהוּכַ֤ן [and·is·established] (87) + בַּחֶ֙סֶד֙ [in·the·mercy] (74) + כִּסֵּ֔א [throne] (81) + וְיָשַׁ֥ב [and·he·shall·remain] (318) + עָלָ֛יו [upon·it] (116) + בֶּאֱמֶ֖ת [in·truth] (443) + בְּאֹ֣הֶל [in·tent·of] (38) + דָּוִ֑ד [David] (14) + שֹׁפֵ֛ט [judging] (389) + וְדֹרֵ֥שׁ [one·who·inquires·of] (510) + מִשְׁפָּ֖ט [judgment] (429) + וּמְהִ֥ר [and·quick] (251) + צֶֽדֶק [justice] (194) = 2944.
Rashi
“And his throne shall be established in mercy.” When this calamity comes upon you, then the throne of David will be established and strengthened, for in that period Sennacherib will fall by the hand of Hezekiah, and his throne will be established through the acts of kindness that Hezekiah will perform, as we find that he was one who bestowed kindness, as it is stated in Chronicles (II 30): “For Hezekiah, king of Judah, offered to the congregation a thousand bulls and seven thousand sheep.”
"And He sat upon it, etc." – "A judge and one who seeks justice, and swift to righteousness": the Targum renders it as "and He does justice."
Ibn Ezra
And it was prepared [with kindness]. Because of the kindness:
“Throne.” The kingship:
In the tent of David. This is Jerusalem:
Judge. This is Hezekiah.
"And swift is His justice." This is an adjectival form of the noun, derived from the root "to hasten."
Radak
“And His throne is established in mercy” (Psalm 89:15) – this refers to King Hezekiah. “And Moab shall be destroyed, and another ravager shall come upon him after another ravager, and they shall be humbled from their pride” – this is what is stated immediately afterward: “We have heard of the pride of Moab…” (Isaiah 16:6).
“And his throne shall be established in kindness” — the throne of Hezekiah shall be established in the kindness that he will perform; and likewise, “and he shall sit upon it in truth” — in the truth that he will perform, as it is written: “And he did that which was good and right and true in the sight of the Lord his God.” Alternatively, the explanation is: through that very kindness and truth with which God promised David, as He said: “My kindness shall not depart from him,” and as He said: “My kindness shall I not remove from him, nor will I violate My faithfulness.”
In the tent of David. This means the royal house of David, and this king will judge and seek justice.
And he was swift in justice. The explanation is: a judge who judged a just verdict in his house for all who came before him, and who also inquired and investigated into matters that did not come before him, and he sought out the justice of the poor and the oppressed, even though they did not cry out to him.
"And swift to righteousness." Hasty and swift to perform the deed of uprightness and righteousness.
Metzudat David
And it was established in mercy. The Omnipresent prepared the throne of kingship in Jerusalem.
"And he sat upon it in truth." The king who sits upon the throne, and he is Hezekiah—behold, he sat upon it in truth, and it is fulfilled:
In the tent of David. In the royal house, he judges. For all who come to judgment and seek justice, he will investigate on his own to execute justice for the oppressed, even if they do not cry out before him.
"And swift is righteousness." he should be swift and diligent to do justice, and it is explained above that since Sennacherib fell and Hezekiah’s throne was established, they could have returned to their place if you had concealed them.
Metzudat Zion
In truth. Its meaning is a matter that is established:
Malbim
"And it shall be established," says the prophet, "if you do so, to send a caravan to seek help from Judah, I promise you that a throne shall be established for the king, who will sit to inquire and investigate the matter of justice, whether it is fitting that he should contend your cause. With kindness—not according to strict law, but out of His kindness to do good—and He will sit on the throne in the tent of David, in truth, so that the kindness will not be for the sake of expecting recompense, but out of love for the truth."
A judge, and more than that, for He seeks justice; He is not merely a judge between two litigants who come before Him, but He seeks after justice, searching and inquiring after it. And once He sees who is righteous in his judgment, then He is swift in righteousness—swift to bring righteousness to light. And as for "the weak who are faint," He strengthens them. And this king from the house of David (who is Hezekiah) will surely grant you spirit and salvation.
We have heard of the pride of Moab; He is very proud; Even of his haughtiness, and his pride, and his arrogancy, His ill-founded boastings.
verse value 1919
Insights
Verse structure: 9 words, 43 letters. The shortest word is "proud" (גֵּ֣א, 2 letters) and the longest is "pride·of·Moab" (גְאוֹן־מוֹאָ֖ב, 8 letters). 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "pride·of·Moab" (גְאוֹן־מוֹאָ֖ב), "proud" (גֵּ֣א), "and·his·pride" (וּגְאוֹנ֛וֹ). The root גאון appears 2 times in this verse. 8 unique roots are used. Frequent roots: "not·so" (root לא, 286x in Isaiah); "we·have·heard" (root שמע, 106x in Isaiah). First appearance of the root מאד ("very") in Isaiah. The etnachta (major mid-verse pause) falls on 'very', dividing the verse into phrases of 4 and 5 words. Full calculation: שָׁמַ֥עְנוּ [we·have·heard] (466) + גְאוֹן־מוֹאָ֖ב [pride·of·Moab] (109) + גֵּ֣א [proud] (4) + מְאֹ֑ד [very] (45) + גַּאֲוָת֧וֹ [His·majesty] (416) + וּגְאוֹנ֛וֹ [and·his·pride] (72) + וְעֶבְרָת֖וֹ [and·his·wrath] (684) + לֹא־כֵ֥ן [not·so] (101) + בַּדָּֽיו [his·boastings] (22) = 1919.
Rashi
“Very proud.” He became exceedingly proud:
His pride and his arrogance. It is unjust, for the primary cause of his children’s growth was through bastardy and the daughters’ adultery with their father.
“His anger.” His pregnancy and gestation. Another interpretation: “His anger” refers to His wrath, which He harbored against Israel.
Not so. His mighty men acted as ungrateful people.
Ibn Ezra
We have heard. The prophet speaks concerning the language of Israel or that of the nations:
Ga. It is lacking the letter he, and it is a foreign word.
“His badav are not so.” His “badav” [boughs] are as in “and it produced branches (badim)” (Ezekiel 17:6); and some say: his thoughts. And “not ken [right]” is as in “rightly (ken) do the daughters of Zelophehad speak”; and “badav” is as in “your boastings (badekha) silence men” (Job 11:3).
Radak
We heard. The prophet’s statement in the language of the nations, that they will say so concerning Moab: We heard that Moab was exceedingly arrogant in his time of prosperity, and he repeated the language of arrogance many times due to the extent of his arrogance.
“Gav” (meaning “very”) – like “ga’ah” (proud), except that the lamed of the root has fallen from it, leaving the root in the pa’al conjugation.
And his wrath. That he would become angry and furious without cause against the nations who were his neighbors, due to his great arrogance.
Not so his lies. “His lies are not true,” meaning that his words, which he spoke in his arrogance, were not fulfilled; now that evil has come upon him, so too are the daughters of Zelophehad speaking.
Similarly: "Like a sword upon the badei, and they shall be broken."
Metzudat David
We heard. The statement of the prophet in the name of the nations, that they will say: “Behold, from of old we have heard the arrogance of Moab, that it was exceedingly arrogant.”
“His pride.” This refers back to the word “we heard,” to say that we heard his pride and his arrogance. The matter is repeated many times due to the great extent of his arrogance.
"And his wrath." We also heard of his wrath, that he would become enraged and furious for no reason, due to his excessive arrogance.
Not so his fabrications. It was not true that he fabricated from his own heart; rather, due to his excessive arrogance, he fabricated from his own heart whatever came to his mind.
Metzudat Zion
Gaon. From the language of pride:
Ga. Like "ga'ah" (proud):
And his wrath. The word is from the language of "wrath" and "anger."
Yes. Its meaning is like "truth." Likewise, the daughters of Zelophehad are speaking (Numbers 27:7):
Badei. The meaning is a false word fabricated from the heart, as it is said: "Your fabrications shall be silent" (Job 11:3).
Malbim
We have heard, but we have heard that “the pride of Moab is greatly exalted,” which specifies the pride and greatness of Moab as an abstract essence containing arrogance. That is to say, we have heard that Moab, who is great in his essence, now boasts in his spirit so as not to humble himself before the children of Judah to seek their help, due to his arrogance. That is to say, we have heard of three deficiencies found in Moab: 1. His arrogance, namely the pride and haughtiness present in his spirit; 2. And his greatness, the pride and magnitude he truly possesses now, as he is currently a strong and great nation; 3. And his wrath, the anger, hatred, and fury stored in his heart against Israel since then. Because of these three, “his boasts (badav) and his thoughts are not so”; he does not intend to act as they advised him, to seek refuge in the shadow of the kings of Judah: 1. Because he trusts in his greatness and strength; 2. Because the arrogance of his heart prevents him from submitting before Judah; 3. Because of the hatred he holds toward Israel.
Therefore shall Moab wail for Moab, Every one shall wail; for the sweet cakes of Kir-hareseth shall you mourn, Sorely stricken.
verse value 2888
Insights
Verse structure: 10 words, 49 letters. The shortest word is "therefore" (לָכֵ֗ן, 3 letters) and the longest is "Kir-hareseth" (קִיר־חֲרֶ֛שֶׂת, 7 letters). Words sharing gematria 90: shall·wail, shall·wail. 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "for·raisin·cakes·of" (לַאֲשִׁישֵׁ֧י), "Kir-hareseth" (קִיר־חֲרֶ֛שֶׂת), "you·will·moan" (תֶּהְגּ֖וּ). The root ילל appears 2 times in this verse. 8 unique roots are used. Frequent roots: "his·them" (root כל, 93x in Isaiah); "therefore" (root כן, 48x in Isaiah). The etnachta (major mid-verse pause) falls on 'shall·wail', dividing the verse into phrases of 6 and 4 words. Full calculation: לָכֵ֗ן [therefore] (100) + יְיֵלִ֥יל [shall·wail] (90) + מוֹאָ֛ב [Moab] (49) + לְמוֹאָ֖ב [for·Moab] (79) + כֻּלֹּ֣ה [his·them] (55) + יְיֵלִ֑יל [shall·wail] (90) + לַאֲשִׁישֵׁ֧י [for·raisin·cakes·of] (651) + קִיר־חֲרֶ֛שֶׂת [Kir-hareseth] (1218) + תֶּהְגּ֖וּ [you·will·moan] (414) + אַךְ־נְכָאִֽים [indeed·stricken] (142) = 2888.
Rashi
Moab shall wail for Moab. Concerning Moab:
"To the ashishim of Kir-chareset." To the walls of Kir-chareset. "Ashishai" is like [the verse in] Jeremiah (40), "Nafelu ashiyoteha" – "Her foundations have fallen."
"Moan, but with a broken heart." Shavrim:
Tehagu. Tikunenu:
Ibn Ezra
Therefore. To my joy. Some say: to my foundation. The meaning is that they will moan, being stricken, when they recount the excellence of the foundations of Kir-hareseth. And so in Aramaic: “and the foundations (ushayya) they will repair” (Ezra 4:13). And the correct view in my eyes is that it is like “raisin-cakes (ashishei) of grapes” (Hosea 3:1), and the proof is the vine in the valley. And the meaning is that they will sing, and you will be pleasant, when you remember the days of joy, opposite [the days of] mourning.
Radak
Therefore, they shall wail. The Moabites who remain shall weep and wail over those who were slain.
“The foundations of Kir-heres” – “Aishishai” refers to the foundations, as it is written, “Her foundations have fallen,” and similarly in Aramaic, “wa’ushai yachitu.” This is an allusion to the nobles and leaders of Moab.
“Tehagu ach nekaim.” You, the stricken ones who remain, shall moan; just as it is written: “Ahagah yonah” (the dove cooed).
Nekayim. Like the expression "nekai levav" (crushed of heart).
Kir-heres. The name of a city in Moab:
Metzudat David
"Therefore, since he boasted against them all, no one will be found to grieve over his distress; only Moab himself will wail for Moab, and no other."
"He shall wail entirely." This means that all the lamentation is his to wail, and no other besides him.
“For the foundations of Kir-cheres.” Regarding the uprooting of the foundations of a wall of hewn stone, they trembled; but those who are broken are the men of Moab, and no one else trembles.
Metzudat Zion
"לאשישי" – these are the foundations, as it is said: "her foundations have fallen" (Jeremiah 50).
A wall of a deaf woman. It is the name of a place. The matter of the waters is like those that chirp and those that mutter (above, 8):
Neka'im. The term "shibura" (breaking) is akin to "na'asfu alai nekhaim" (they gathered against me, the broken ones) (Psalms 35:15):
Malbim
Therefore Moab shall wail for Moab, because they had a plan in hand to escape, but out of their arrogance they refused to listen; therefore only Moab itself shall wail over Moab’s defeat, and no other shall share in their sorrow, for their blood is upon their own heads. And do not say that only part of them shall wail over part of them, but rather the whole shall wail, for the destruction shall encompass the entire nation. To the fortified walls of Kir-hareseth, they shall not bring forth the warriors to fight there from the wall; rather, they shall be led out only the wounded, those struck down in battle, and these shall be brought to the refuge to heal there, but they shall not be fortified there to fight.
For the fields of Heshbon languish, And the vine of Sibmah, Whose choice plants did overcome The lords of nations; They reached even to Jazer, They wandered into the wilderness; Her branches were spread abroad, They passed over the sea.
verse value 5264
Insights
Verse structure: 18 words, 75 letters. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "her·shoots" (שְׁלֻ֣חוֹתֶ֔יהָ, 7 letters). 8 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "fields·of" (שַׁדְמוֹת֩), "languishes" (אֻמְלָ֜ל), "owner" (בַּעֲלֵ֤י). 18 unique roots are used. Frequent roots: "for" (root כי, 221x in Isaiah); "nations" (root גוי, 65x in Isaiah); "they·passed·over" (root עבר, 41x in Isaiah). First appearance of the root אמל ("languishes") in Isaiah. First appearance of the root הלם ("they·smote") in Isaiah. The etnachta (major mid-verse pause) falls on 'wilderness', dividing the verse into phrases of 14 and 4 words.
Rashi
Shadmot. Fields of grain:
“Gafen sheva’ma” – We should have learned that Hesbon was a place of fields, and Sheva’ma was a place of vineyards. And if you were to say that all these are cities beyond the Jordan, which Israel took from the hand of Sihon, when did they return to the hand of Moab? When Sennacherib exiled the tribes of Reuben and Gad, the Moabites who dwelt near them came and settled in them.
"Amalal" (desolate): [means] "charav" (desolate).
Shrukeha. The plantings of her vine shoots:
“Until Jazer they reached.” The vineyards and Shorok mentioned here are nothing but an allegory; they refer to camps and factions during the days of these nations. And so it is written in Targum Jonathan.
Until Jazer they reached. They went out in exile:
Wandering in the wilderness. To the wilderness:
Its shoots. Its cuttings, and they are an analogy for its exiles:
"נטשו" – "נפצו" (they were shattered), like "ונטשתיך המדברה" (I will cast you into the wilderness, Ezekiel 29:5); and "והנם נטושים" (and they were scattered, 1 Samuel 30:16); and "וינטשו בעמק רפאים" (and they were scattered in the Valley of Rephaim, 1 Samuel 25).
Ibn Ezra
"Ki shadmot" – like "u-mishadmot Amora" (Deuteronomy 32:32), meaning like vineyards.
Amalal. Each one:
"Baalei goyim" (the lords of the nations). Just as it says, "My lord Joseph" (Genesis 39:20), and "He shall return to his master" (Exodus 24:34), so too, they are the kings of Assyria.
“Halmu serukkeha” (her choice vines are beaten). [It means] they smote, as in “she smote Sisera” (Judges 5:26).
“Until Jazer they reached.” So wide were they:
Wandered in the wilderness. That its breadth extended to a place where there was no settlement:
Its shoots. [These are] its trees, like “your shoots are a paradise of pomegranates” (Song of Songs 4:13).
"Abandoned." Like "and they were abandoned" (1 Samuel 30:15), meaning: separated.
Radak
"Ki shadmot" – meaning, vineyards; likewise, "u-mishadmot Amorah." The entire verse refers to the vine.
Masters of the nations. Kings of the nations:
Shrukiyah. Like “I planted you a sherek,” which is the finest of the vines; and the word Shrukiyah is written with a vav and a dagesh.
"Her branches." These are the tendrils of the vine that spread out:
They were forsaken. They spread out until they crossed the sea; similarly, “and they were forsaken, spreading out.” This verse is an allegory for the children of Moab: some of them will be slain, and some of them will go into exile. And “the plain” is an allegory for the multitude of the people. Similarly, “the choice vine” [stands] for the prince; and so Jonathan rendered: “the encampment of the vine, etc.”
Metzudat David
"For the fields of Heshbon." The fields of Heshbon were cut down, and the vines of Sibmah; behold, the princes of the nations broke their choice shoots.
"As far as Jazer they came, in their affliction." They were afflicted and struck down; as far as Jazer they wandered into the wilderness. They wandered from the straight path to flee to the wilderness.
“Her shoots.” The spreading of her branches extended far and crossed the sea; that is to say, the exiles were exiled far away.
Metzudat Zion
Shadmot. Fields of grain, as it is written: “And the fields (shadmot) did not produce food” (Habakkuk 3:17).
Amalal. The meaning is cutting off, like "yimolal" (and wither) in "yimolal veyivash" (Psalm 90).
"baalei" – the matter of "adon" and "sar" is like "if his owner is with him" (Exodus 22:14). "halmu" – the matter of breaking, like "and she smote Sisera" (Judges 5).
Sharukei. Selected vine shoots, like “and he planted it as a choice vine” (above 5:1).
"נגעו" (They touched). From the word "נגע" (touching), that is to say "נגפו" (they were struck). Similarly, it is written: "וינגעו יהושע וכל ישראל" (And Joshua and all Israel were struck) (Joshua 8:15).
Shelhoteyha. The matter of the spreading of the branches; similarly, shelchaich, Pardes Rimonim (Song of Songs 4).
"נטשו" – The meaning is scattering and dispersion, as in "וינטשו בלחי" (Judges 15).
Malbim
“The vineyards of Heshbon” refers to the locations of the vineyards and trees. Likewise, the vine that had been exceedingly choice withered; the owners of the nations, in the mortar in which they pound, many nations are crushed. They struck its shoots; they crushed and pounded the branches of the vine that were intertwined with one another and bound together, and they separated their cluster until, after they had been stretched out in length, they reached as far as Jazer. The metaphorical meaning is that the company of mighty men, who were united together in a strong bond, in the bonds of war, were scattered from their bond because the enemies struck them, and they were dispersed as far as Jazer. From there they wandered into the wilderness, each man alone, and they fled to the deserts. “Her shoots (sheluchoteha)” — these are the branches that were not intertwined and bound together, but only stood scattered on the ground; they were abandoned and scattered hither and thither, and they crossed distant seas. The metaphorical meaning is that the rest of the people, who had not united together in the bond of war, were scattered immediately and crossed by sea to wander in other lands.
Therefore I will weep with the weeping of Jazer For the vine of Sibmah; I will water you with my tears, O Heshbon, and Elealeh; For upon your summer fruits and upon your harvest The battle shout is fallen.
verse value 3327
Insights
Verse structure: 15 words, 67 letters. The shortest word is "for" (כִּ֧י, 2 letters) and the longest is "and·upon·your·harvest" (וְעַל־קְצִירֵ֖ךְ, 8 letters). 6 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "I·will·weep" (אֶבְכֶּ֞ה), "Jazer" (יַעְזֵר֙), "I·will·water·you" (אֲרַיָּ֙וֶךְ֙). 15 unique roots are used. Frequent roots: "for" (root כי, 221x in Isaiah); "therefore" (root על, 200x in Isaiah); "he·fell" (root נפל, 24x in Isaiah). First appearance of the root בכה ("I·will·weep") in Isaiah. First appearance of the root רוה ("I·will·water·you") in Isaiah. The etnachta (major mid-verse pause) falls on 'and·Elealeh', dividing the verse into phrases of 10 and 5 words.
Rashi
"I will weep with weeping, O Jazer." The Targum renders: "Just as I brought forth the inhabitants of Jazer, so I will bring forth the slain upon Sibmah." And the language of the verse: the prophet says, "Like the dirges of Jazer, I have for you; I will lament over you, O vine of Sibmah."
“I drench you (aryavekh) with my tears.” I will drench tears upon you. There are words that serve as two words, like “my children have gone out of me (yetza’uni)” (Jeremiah 10:20), “you have given me (netattani) the south land” (Joshua 15:19), “speak to him (dabbero) peaceably” (Genesis 37:4).
Kitsakh. Figs that are dried in the summer:
"Hiddeed." A voice of robbers and plunderers:
Ibn Ezra
"Therefore I will weep." Each and every one of Moab says:
"The vine of Sibmah." [Sibmah is] the name of a place, and the word "al" is elided:
Arioch. A foreign word, for the yod is in place of the vav, and the vav is in place of the he; and it is a foreign word. And the kaf addresses Heshbon, which is the great city of Moab.
"Concerning your summer." The fruit of the summer:
"Hiddeid." This is the word used by those who tread and trample, and behold, the fruit and the harvest are crushed while still wet.
Radak
"Therefore I will weep." The prophet's statement in the language of Moab:
"The vine of Sibmah" – "in weeping": The word "in weeping" that is mentioned stands in place of two [words].
Ariokh dem'ati. He is speaking in reference to Hesbon and Alelah, saying, "I will water you with my tears," and this is an expression of hyperbole, as if the tears were like rain that waters the land. The word “arayavekh” is of the doubled conjugation; the yod is the second radical and the vav the third radical, with the vav-lamed as the object marker.
“For at the time of your summer fruit and at the time of your harvest, the cry of ‘Hidded’ has fallen.” In the time of the threshing, the enemies came upon them. And “Hidded” is a term denoting a cry; it is that which the plunderers shout when they come upon the city suddenly. And so too is the language of those who tread, as it is written: “The cry of those who tread shall answer with ‘Hidded’.”
"And your summer fruit" – this refers to the moist and dry fruits of the summer.
Metzudat David
Therefore. The prophet spoke in the language of Moab: "Therefore," concerning the weeping with which I wept for Jazer, in this very matter I shall weep for the destruction of the vine of Sibmah.
Arioch, etc. You, Heshbon and Elealeh, I shall water each of you with the tears of my eyes, and I shall grasp the parable as though it were rain that waters the land.
"Upon your summer harvest": Regarding the plucking of summer fruits and the reaping of your field, raise a cry of wailing; this is the cry of distress of the plunderers who come suddenly.
Metzudat Zion
Arioch. The matter of satiety is like that of “a garden that is watered” (below, 58a):
קיצך. The fruits of summer fall. The matter of "chaniyah" (resting/ceasing) is like "he fell upon all his brothers" (Genesis 25).
Malbim
Therefore, I will weep with the weeping of Jazer, at the time that I weep with the weeping of Jazer, I will also then weep (with the weeping of)
Regarding the vineyard of Sibmah, for when Yazer was destroyed, the end of the mighty men of Sibmah also arrived, who had reached as far as Yazer, and then they fell there plundered (shadud), and Jazer too was captured at that time — Arioch. And with these tears I shall also quench you, Heshbon and Elealeh, for you too are compared to your vintage, the summer fruits. The shout of joy has fallen. Let it be explained: the shout of joy mentioned in the subsequent verse, that you have been taken from the winepresses, where it is customary to cry out there the sound of a shout of joy—this shout of joy has fallen and spread from there to the harvest of Heshbon and Elealeh. It has passed that what they used to cry out in Heshbon, the shout of joy over the treading of the wine, the shout of joy of happiness, the enemies have now raised in Heshbon and Elealeh a shout of joy of war.
And gladness and joy are taken away Out of the fruitful field; And in the vineyards there shall be no singing, Neither shall there be shouting; No treader shall tread out wine in the presses; I have made the vintage shout to cease.
verse value 3492
Insights
Verse structure: 14 words, 67 letters. Verse gematria: 3492 is divisible by 18, the value of chai ('life'). The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "from·plantation" (מִן־הַכַּרְמֶ֔ל, 7 letters). 8 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·will·be·gathered" (וְנֶאֱסַ֨ף), "and·rejoicing" (וָגִיל֙), "from·plantation" (מִן־הַכַּרְמֶ֔ל). The root דרך appears 2 times in this verse. 13 unique roots are used. Frequent roots: "not" (root לא, 286x in Isaiah); "not·shall·tread" (root דרך, 57x in Isaiah); "and·will·be·gathered" (root אסף, 20x in Isaiah). The etnachta (major mid-verse pause) falls on 'shall·be·shouted', dividing the verse into phrases of 8 and 6 words. Full calculation: וְנֶאֱסַ֨ף [and·will·be·gathered] (197) + שִׂמְחָ֤ה [joy] (353) + וָגִיל֙ [and·rejoicing] (49) + מִן־הַכַּרְמֶ֔ל [from·plantation] (385) + וּבַכְּרָמִ֥ים [and·in·the·vineyards] (318) + לֹֽא־יְרֻנָּ֖ן [not·shall·be·sung] (341) + לֹ֣א [not] (31) + יְרֹעָ֑ע [shall·be·shouted] (350) + יַ֗יִן [wine] (70) + בַּיְקָבִ֛ים [in·the·wine·vats] (164) + לֹא־יִדְרֹ֥ךְ [not·shall·tread] (265) + הַדֹּרֵ֖ךְ [way] (229) + הֵידָ֥ד [a shout] (23) + הִשְׁבַּֽתִּי [I·have·caused·to·cease] (717) = 3492.
Rashi
“From the Carmel.” It is a place of forests and fields of grain.
It shall not be shouted. The language of a joyful shout:
“The shout, I have caused to cease.” The voice of those who gather to lay the beam [i.e., to build the winepress] to crush the grapes.
Ibn Ezra
And it shall be gathered. The joy will be gathered from them to others, and the meaning is that it will depart from them.
"Carmel, for Moab too has a portion in it:"
Yirua. From the root of teruah (Leviticus 23:24), from the second class of verbs that double the final letter:
"Hiddeid." In the winepress, to bring out the wine for praise, the opposite of the summer and the harvest:
Radak
“And it shall be gathered.” As if to say that joy and gladness shall be gathered from that place to another place. And what is meant by “and it shall be gathered” joy, which is adjacent to it, is that it is in the feminine form, meaning that the word “thing” is omitted; that is to say, every thing of joy shall be gathered from Carmel. And the meaning of Carmel is a place of sown fields and fruit trees. And there is another interpretation: “and it shall be gathered” denotes a matter of destruction, from the root of “gather” as in “their gathering” and similar expressions.
One should not sing songs of joy nor make a joyful noise. For it is the custom to rejoice, to sing songs of joy, and to make a joyful noise with gladness at the time of treading the grapes, at the harvest, and at the gathering of the fruits. And so it is written, “With the joy of harvest,” and “In the vineyards of Moab they shall not make joy and gladness, for they are exiled from their land, and their land shall be desolation.”
One shall not tread. This is stated with regard to wine: “One shall not tread,” meaning on account of its ultimate outcome, similar to [the verse]: “And I ground flour, baked bread upon its coals.” And “hidde” is the cry of those who tread with joy.
Metzudat David
"And they were gathered." From now, joy has ceased from the Carmel, for nothing shall grow there.
"One shall not shout." This means that no sound of shouting or the voice of joyful exultation shall be heard.
"Wine in the casks" — to exclude wine that is drawn from the casks; one who was accustomed to tread [grapes] shall not tread, for the enemy will destroy everything.
“Hiddeh, I have stilled.” I nullified the voice of the cry of hiddeh, for it too is the language of the call of the cry of those who tread the wine, to urge one another on. And similarly it is said: “Hiddeh, as those who tread answer” (Jeremiah 25:30).
Metzudat Zion
“V’ni’asef.” The meaning is destruction, as in “Asof, asipem” (Jeremiah 8).
HaKarmel. It is a place of fields and vineyards, as it says, "And the wilderness shall become like Karmel" (below 32:15).
Yironen. The word is derived from "re'nah" (song):
Yir'ua. From the language of teruah:
"Be-kivvim." This is the pit that is situated before the winepress, into which the wine flows.
“Yidroch hadorech.” The meaning of “to tread” is to tread with the foot upon the grapes in order to extract the wine.
I have caused to cease. The matter of nullification is akin to that of the oppressor having ceased (Shabbat nogesh), as stated above (14):
Malbim
“And joy and gladness shall be gathered in.” The “joy” refers to the constant joy, that they rejoice throughout the year at the coming of the harvest, namely in a house where they have food to satiety. And the “gladness” refers to the rejoicing that occurs for the time being at the time of the harvest, when they see that they have not labored in vain. That is to say, not only will they not gather their harvest into the house, but they will not even reap it at all, and the crop will not grow at all, because strangers will lay waste the land. “In the vineyards there shall not be singing, nor shall there be shouting.” The custom is at the time of treading the vineyard and pressing the wine: first, they sound the shofar or the pipe of reed so that the workers will assemble every day, and after they have finished their work, then they sing and chant in their joy. It says: not only will there not be singing, because they will not complete their work, but there will also not be shouting, and the workers will not assemble at all, because there is no yield in the vines.
Regarding wine, he adds to say: Not only must one not tread the vineyard, but even wine that has already been found in the cellars—grapes that have already been placed into the winepress—nonetheless, one must not tread it in the usual manner, on account of the verse, “I have put an end to shouting” (Jeremiah 48:33), meaning that they should no longer cry out “Hidde!” to gather the many workers needed for treading, for they will not find people there.
Wherefore my heart moans like a harp for Moab, And mine inward parts for Kir-heres.
verse value 1892
Insights
Verse structure: 8 words, 33 letters. Verse gematria: 1892 is divisible by 86, the value of Elohim. The shortest word is "my·bowels" (מֵעַ֣י, 3 letters) and the longest is "for·Moab" (לְמוֹאָ֔ב, 5 letters). 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "as·the·harp" (כַּכִּנּ֖וֹר), "howl" (יֶהֱמ֑וּ), "and·my·midst" (וְקִרְבִּ֖י). 8 unique roots are used. Frequent roots: "therefore" (root על, 200x in Isaiah); "and·my·midst" (root קרב, 31x in Isaiah); "potsherd" (root חרש, 24x in Isaiah). First appearance of the root מעה ("my·bowels") in Isaiah. First appearance of the root המה ("howl") in Isaiah. The etnachta (major mid-verse pause) falls on 'howl', dividing the verse into phrases of 5 and 3 words. Full calculation: עַל־כֵּן֙ [therefore] (170) + מֵעַ֣י [my·bowels] (120) + לְמוֹאָ֔ב [for·Moab] (79) + כַּכִּנּ֖וֹר [as·the·harp] (296) + יֶהֱמ֑וּ [howl] (61) + וְקִרְבִּ֖י [and·my·midst] (318) + לְקִ֥יר [to·Kir] (340) + חָֽרֶשׂ [potsherd] (508) = 1892.
Rashi
They moan. In lamentation:
Ibn Ezra
Therefore, my heart. This is not the prophet’s own words; rather, he is speaking in the language of a Moabite man.
Radak
Therefore. The prophet’s statement is in the language of Moab:
"My bowels and my inward parts." This is a repetition of the same idea using different words, for the "inward parts" (kerev) is the bowels, and Jonathan [ben Uzziel] translated "my inward parts" (kirbai) as "their heart" (velibehon). And so the heart is included within the general category of the "inward parts" (kerev).
"To a deaf wall." It is the deaf wall mentioned above.
Metzudat David
Therefore. On account of the magnitude of the Destruction, and He spoke in the language of Moab:
"My intestines are for Moab." My own intestines churn like a harp over the destruction of Moab.
"And you shall bring near," etc. This is a repetition of the matter stated in:
Metzudat Zion
Mei. And "my innermost parts" – they have a single interpretation:
Malbim
Therefore, my bowels are troubled for Moab: He presented the analogy of a harp whose strings are plucked, and the sound enters into the hollow interior of the harp and resonates. Similarly, he likened his intestines to the strings upon which one plays, and the cavity of his body to the hollow of the harp from which the sound is heard. He attributed the strings to Moab and the hollow of the harp to the wall of the deaf, according to what he stated above: “For the afflicted who were struck and wounded in battle have been brought to the wall of the deaf.” And thus, there the sound of lamentation and crying was heard, as they plucked and struck upon Moab as upon strings. In Moab, they were struck upon the strings, and they plucked upon the harp that cries out, and the sound was heard in the wall of the deaf, where the suffering ones cry out and groan.
And it shall come to pass, when it is seen that Moab has wearied himself upon the high place, that he shall come to his sanctuary to pray; but he shall not prevail
verse value 1797
Insights
Verse structure: 10 words, 49 letters. Notable word values: "and·it·shall·be" (וְהָיָ֧ה) = 26, the value of the divine name Hashem. The shortest word is "and·he·shall·come" (וּבָ֧א, 3 letters) and the longest is "to·his·sanctuary" (אֶל־מִקְדָּשׁ֛וֹ, 7 letters). 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "when·is·seen" (כִֽי־נִרְאָ֛ה), "that·has·wearied·himself" (כִּֽי־נִלְאָ֥ה), "upon·the·high-place" (עַל־הַבָּמָ֑ה). 10 unique roots are used. Frequent roots: "and·not" (root לא, 286x in Isaiah); "and·it·shall·be" (root היה, 213x in Isaiah); "and·he·shall·come" (root בוא, 120x in Isaiah). First appearance of the root פלל ("to·pray") in Isaiah. The etnachta (major mid-verse pause) falls on 'upon·the·high-place', dividing the verse into phrases of 5 and 5 words. Full calculation: וְהָיָ֧ה [and·it·shall·be] (26) + כִֽי־נִרְאָ֛ה [when·is·seen] (286) + כִּֽי־נִלְאָ֥ה [that·has·wearied·himself] (116) + מוֹאָ֖ב [Moab] (49) + עַל־הַבָּמָ֑ה [upon·the·high-place] (152) + וּבָ֧א [and·he·shall·come] (9) + אֶל־מִקְדָּשׁ֛וֹ [to·his·sanctuary] (481) + לְהִתְפַּלֵּ֖ל [to·pray] (575) + וְלֹ֥א [and·not] (37) + יוּכָֽל [he·is·able] (66) = 1797.
Rashi
"For Moab is weary. To fight against the high towers:"
“And he came to His sanctuary.” To the place where they sanctify themselves and assemble there to pray.
Ibn Ezra
"And it came to pass when it was seen that Moab was weary" – he ascended to the high place for idolatry; or, he was weary regarding the high place, in the sense of "and he could not," and this is the correct interpretation.
Radak
"And it shall be, when it is seen that he is weary." When it shall be seen by the people that he is weary from weeping at the high places, as it stated above regarding the high places, "to weep," and when it shall be seen that he is weary from the weeping, he shall be ashamed to stand there at the high place.
"And he came to his sanctuary." He desired to come to his sanctuary, which is the house of his God; he desired to come there and pray, perhaps it would be effective for him. But he could not go on account of that weeping. And so did Jonathan translate: "to his sanctuary" as "to the house of his error."
Metzudat David
"For it is seen." When Moab sees that he is weary and exhausted from standing on the heights to fight there against the enemy:
"to his sanctuary." To the house of his idolatrous worship, to pray before it, to assist him.
And he will not be able. Nevertheless, he will not be able to strengthen himself, for he has no means to help.
Metzudat Zion
Nela'ah. The matter is one of weariness, as in: "Is it too little for you to weary men?" (above 6).
ha-bamah: Its meaning is a high place and elevation, like the expression “bamei av” (above, 14:).
His sanctuary. A place prepared for Him:
Malbim
"And it shall be when he appears" – after Moab has been disgraced and defiled with blood, and Moab also grows weary, and no longer has the strength to stand on the high place from which he fought against the enemy, then he will come to his sanctuary, his house of prayer, to pray there, thinking perhaps that thereby he will be saved; but he will not be able to stand against the enemy, nor will his prayer strengthen him.
This is the word that Hashem spoke concerning Moab in time past.
verse value 1084
Insights
Verse structure: 7 words, 25 letters. Notable word values: "Hashem" (יְהֹוָ֛ה) = 26, the value of the divine name Hashem. The shortest word is "this" (זֶ֣ה, 2 letters) and the longest is "concerning·Moab" (אֶל־מוֹאָ֖ב, 6 letters). 1 word in this verse appears nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "concerning·Moab" (אֶל־מוֹאָ֖ב). The root דבר appears 2 times in this verse. 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "that" (root אשר, 176x in Isaiah); "the·word" (root דבר, 88x in Isaiah). Full calculation: זֶ֣ה [this] (12) + הַדָּבָ֗ר [the·word] (211) + אֲשֶׁ֨ר [that] (501) + דִּבֶּ֧ר [spoke] (206) + יְהֹוָ֛ה [Hashem] (26) + אֶל־מוֹאָ֖ב [concerning·Moab] (80) + מֵאָֽז [then] (48) = 1084.
Rashi
"This is the matter." The final destruction of Moab at the hands of Nebuchadnezzar.
“Which the Lord spoke concerning Moab from of old.” From many days before, when the evil came upon him, Isaiah prophesied this to him. Another interpretation: “From of old” means from the time when Balak hired Balaam.
Ibn Ezra
"This" – that which the Lord has spoken. His word is a decree that He decreed, like a king who says to his servants, "Do thus," by way of analogy, in order that the listeners may understand.
Radak
"This is the matter." This prophecy was spoken concerning Moab long ago, and no time was fixed for it; and now He added to saying it and fixed a time for it.
Metzudat David
From then on. From many days ago it was decreed upon him:
Malbim
This is the meaning: that nothing will be of benefit to him, for this is the matter that the Lord spoke concerning Moab from of old; the decree was decreed upon him long ago by the ancient prophets.
But now Hashem has spoken, saying: ‘Within three years, as the years of a hireling, and the glory of Moab shall wax contemptible for all his great multitude; and the remnant shall be very small and without strength.’
verse value 4775
Insights
Verse structure: 19 words, 73 letters. Notable word values: "Hashem" (יְהֹוָה֮) = 26, the value of the divine name Hashem. The shortest word is "has·spoken" (דִּבֶּ֣ר, 3 letters) and the longest is "and·he·shall·be·degraded" (וְנִקְלָה֙, 5 letters). 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·he·shall·be·degraded" (וְנִקְלָה֙), "in·them·of" (בְּכֹ֖ל), "the·multitude" (הֶהָמ֣וֹן). The root שנה appears 2 times in this verse. 18 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "not" (root לא, 286x in Isaiah); "saying" (root אמר, 244x in Isaiah). First appearance of the root שלוש ("in·three") in Isaiah. First appearance of the root כביר ("mighty") in Isaiah. The etnachta (major mid-verse pause) falls on 'the·great', dividing the verse into phrases of 14 and 5 words.
Rashi
"And now, the word of the Lord: To bring the calamity near to them:"
“Three years as the years of a hireling.” On account of the three years that they assisted Sennacherib when he besieged Samaria, and they aided him without any profit, as if they were his hirelings; therefore, “the honor of Moab was made light” among all the rest of Sennacherib’s spoil, whom he swept away into captivity from that army, and he went his way. And so it is explicitly stated in Seder Olam: “He swept away the Ammonites and Moabites, who had been assisting him when he besieged Samaria for three years,” to fulfill what is stated: “Three years as the years of a hireling,” etc. And there is another interpretation of “Three years as the years of a hireling”: Three years were decreed upon you for a long duration, but they will be compressed and shortened, and the retribution will not be delayed any longer, just as a hireling is meticulous regarding the years of his hiring to compress them.
"And the glory of Moab shall be lightly esteemed." In the eyes of the great multitude of Sennacherib.
And the remainder. The remnant that is left for Moab:
A little, a small amount. It shall be:
Not much. The language of multitude:
Ibn Ezra
"And now, speak..." God revealed this secret, that three years remained. And the reason [should be read: and the meaning] is like the years of a hired worker, who each day looks forward to when his term will be completed; so too, the prophet rejoiced at the approach of the end of their days.
And it was lightened. His glory, which is a great multitude, and a small remnant remains:
"Lo ka'bir." Not a great multitude [as] known as "ka'birim" (Job 34:24), or its meaning is that no great person remains among them, like "He is the Almighty" (Job 36:5):
Radak
“Within three years, as the days of a hired worker, the glory of Moab will be diminished.” This means that within three years, precisely counted like the days of a hired worker who is meticulous about his time and does not exceed it, so too will calamity befall Moab within three years, precisely counted. And his glory will be turned into shame—his glory that he currently possesses, and his arrogance because of the great multitude he has, with a large population and abundant wealth—all of it will come to an end.
And the remainder will be very small. And what remains of them will be very small, and the repetition emphasizes "very small."
“Lo, mighty one.” He shall no longer be a mighty, strong one as he was. And in the interpretation: “Which the Lord spoke concerning Moab from of old”—from the time when Balak hired Balaam, this decree was pronounced against Moab. And in Seder Olam: in the year that Tartan came to Ashdod, when Sargon, king of Assyria, sent him, he overran the Ammonites and Moabites, who had aided him when he besieged Samaria for three years, to fulfill what is stated: “As in three years, as the years of a hired worker, so the glory of Moab shall be diminished.” That is to say, since they assisted the king of Assyria for three years against Samaria, as if they were hired workers, therefore they shall fall into his hand, and the glory of Moab shall be diminished at the hand of the king of Assyria.
Metzudat David
“And now, the word of the Lord.” “Now” added to establish a fixed time:
Like the years of a hired worker. This means that they are limited, like this hired worker who limits himself to the duration of his two periods of employment.
And it shall be light. His honor shall be made light and despised together with all the great multitude that he has, for they shall not be of any benefit to him.
And the remainder. The remnant that will be left for him—behold, it will be very few and insignificant, not many will remain; and the repetition of the matter serves to diminish [the number].
Metzudat Zion
“V’niklah.” The word form is from the root q-l-h, meaning “lightness” or “to be made light.”
The multitude. The matter is of a great multitude, and for additional clarification, the Master said:
miz'ar. Its meaning is like "me'at" (a little), as in "Wait for me a little" (Job 36:2).
Kabir. The meaning is "abundance," as in "He gives food in abundance" (ibid.).
Malbim
And now, the Lord hastened His word and appointed for them a fixed time, for within three limited years—like the years of a hired worker, which are three years—and according to the measure by which the hired soldiers of Sennacherib fought against Israel, the honor of Moab was diminished, the honor that he had through his large multitude, and there remained from him only a very small remnant, a little of whatever there was, and even this little would not be strong in quality.
Rashi
Ibn Ezra
Radak
Metzudat David
Metzudat Zion
Malbim