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Jeremiah 48

ื™ืจืžื™ื”ื• ืคืจืง ืžืดื—

Section: ื ื‘ื™ืื™ื ยท ื ื‘ื™ืื™ื ืื—ืจื•ื ื™ื | Book: Jeremiah | Chapter: 48 of 52 | Day: 261 of 742

Date: October 30, 2026


ืงืœืื•ื“ ืขืœ ื”ื ืดืš

Chapter 48 is the longest of Yirmiyahuโ€™s oracles against the nations apart from the great prophecy against Bavel that closes the collection, and it is devoted entirely to Moav (ืžื•ืื‘), Israelโ€™s kinsman and neighbour across the Jordan and the Dead Sea. After the brief oracles against Egypt (chapter 46) and the Pelishtim (chapter 47), the prophet turns east to the tableland (ื”ืžื™ืฉื•ืจ) between the Arnon and the hills of Gilead, and for forty-seven verses he walks through its towns one by one โ€” Nevo, Kiryatayim, Cheshbon, Madmen, Choronayim, Luchit, Aroโ€™er, Divon, Kir Cheres, Sivmah, Yaโ€™zer โ€” announcing that a ravager (ืฉื•ื“ื“) is coming to every city and that no city will escape (48:8). The chapter is less a single speech than a dense weave of lament, mockery, summons and verdict, and it borrows heavily from earlier Scripture: whole lines come from Yeshayahuโ€™s oracle on Moav (Yeshayahu 15-16), the image of terror, pit and trap from Yeshayahu 24:17-18, and the closing verses from the ancient victory song over Sichon and Moav in the Torah (Bamidbar 21:28-29). Radak repeatedly notes these parallels โ€” the ascent of Luchit is โ€˜in the prophecy of Yeshayahu with a slight change of wordsโ€™ (48:5), Kir Cheres is Kir Chareset in Yeshayahu (48:31), and the woe of verse 46 is โ€˜as written in the Torah, but the words differ.โ€™ Yirmiyahu is gathering the whole prophetic tradition about Moav and pronouncing that its time has come.

The chapterโ€™s first movement (verses 1-10) is a breathless list of disasters. The opening already sets its frame: thus says the LORD of hosts, the God of Israel. Radak explains why the God of Israel is named in a prophecy to Moav: because He is taking Israelโ€™s vengeance from them. The language is full of wordplay (ืœืฉื•ืŸ ื ื•ืคืœ ืขืœ ืœืฉื•ืŸ) which Radak and Metzudat David both point out: in Cheshbon they have planned (ื—ืฉื‘ื•) evil against her, and Madmen too will be silenced (ืชื“ืžื™). The names of the towns themselves seem to pronounce their doom, as Rashi says on verse 2: โ€˜according to their names he mentions their retribution.โ€™ The refugees climb the ascent of Luchit weeping and hear the cries of destruction on the descent of Choronayim. Metzudat David, reading verse 5 as a scene of flight, explains that the people of the low-lying town climb to the heights to take refuge on the mountain, weeping at every step. Verse 7 gives the reason: because you trusted in your works and your treasures (ื‘ื˜ื—ืš ื‘ืžืขืฉื™ืš ื•ื‘ืื•ืฆืจื•ืชื™ืš), you too will be captured, and Kemosh (ื›ืžื•ืฉ), Moavโ€™s god, will go into exile together with his priests and princes. Radak sharpens โ€˜you tooโ€™ โ€” you, who unlike the other nations had treasures and long quiet, will gain nothing from either. Verse 10 contains one of the harshest lines in the prophetic books: cursed is the one who does the work of the LORD deceitfully, cursed the one who withholds his sword from blood. Radak asks why such a curse is pronounced on Moav and not on other nations, and answers that God had warned Israel not to harass Moav (Devarim 2:9), while Moav repaid that restraint with wickedness against Israel.

The second movement (verses 11-17) turns on one of the most memorable images in Yirmiyahu, the image of wine. Moav has been at ease from his youth (ืฉืื ืŸ ืžื•ืื‘ ืžื ืขื•ืจื™ื•), settled on his lees (ืฉืงื˜ ื”ื•ื ืืœ ืฉืžืจื™ื•), never poured from vessel to vessel, never gone into exile, and so his flavour has stayed in him and his scent has not changed. Metzudat David explains the metaphor carefully: wine left in its original vessel keeps its taste and aroma, while wine poured from jar to jar loses them; Moav, never uprooted, remained full of every good thing. Radak adds that wine resting on its lees is the best wine, and he discusses whether ื ืžืจ means โ€˜changedโ€™ or, following the Targum, โ€˜weakened.โ€™ The metaphor is double-edged. Settledness is prosperity, but it is also complacency, a nation that has never been shaken and so has never been humbled. Therefore, says the LORD, I will send pourers (ืฆื•ืขื™ื) who will tip him over, empty his vessels and smash his jars (48:12). Rashi glosses ืฆื•ืขื™ื as โ€˜those who pour outโ€™; Radak reads it as those who uproot and move him from the place where he had rested until now. Verse 13 adds a pointed comparison: Moav will be ashamed of Kemosh as the house of Israel was ashamed of Beit El, their trust. Rashi identifies Beit El as the golden calf, and Radak draws the theological lesson: Moavโ€™s past successes against Israel were never due to Moavโ€™s righteousness, only to Israelโ€™s sin in trusting the calf at Beit El.

The third movement (verses 18-28) is a summons to mourning, addressed to individual towns. The daughter of Divon must come down from glory and sit in thirst; the dweller of Aroโ€™er must stand by the road and ask the fleeing man and the escaping woman, โ€˜what has happened?โ€™ A long roll call of the towns of the tableland (verses 21-24) reads like a list of judgment sentences: Cholon, Yahtzah, Mefaโ€™at, Divon, Nevo, Beit Divlatayim, Kiryatayim, Beit Gamul, Beit Meโ€™on, Keriyot, Botzrah. Then comes the reason, stated twice in the chapter: Moav vaunted himself against the LORD (ื›ื™ ืขืœ ื”โ€™ ื”ื’ื“ื™ืœ, 48:26, 42). Metzudat David explains this as Moavโ€™s blasphemous claim, when Israel went into exile, that God had been unable to save His people; Radak quotes the parallel in Tzefanyah 2:10, that Moav and Ammon taunted and boasted against the people of the LORD of hosts. Verse 27 turns directly to Moav: was not Israel a laughingstock to you? Was he found among thieves, that whenever you spoke of him you shook your head? The mockery Moav poured out on Israelโ€™s exile now returns upon him; he will wallow in his vomit like a drunkard and become a laughingstock too (ื’ื ื”ื•ื).

The fourth movement (verses 29-39) is the most surprising in tone. After the catalogue of Moavโ€™s pride โ€” six words for arrogance piled together in verse 29, which Radak and Metzudat David read as the nationsโ€™ own report of Moavโ€™s haughtiness โ€” the speaker begins to weep. Therefore I will howl for Moav, I will cry out for all Moav; my heart moans for Moav like flutes (ื›ื—ืœื™ืœื™ื). Radak and Metzudat David both suggest that the prophet speaks here in the voice of the Moabites themselves, voicing the lament they will raise. Yet the effect of the text as it stands is striking: the same prophet who pronounced a curse on anyone who spares Moav also mourns its vineyards. The vine of Sivmah whose tendrils crossed the sea, the grape harvest on which the ravager has fallen, the winepresses where no one now treads with the joyful shout of โ€˜hedadโ€™ (ื”ื™ื“ื“) โ€” Rashi explains that the shout that will be heard is no longer the harvest shout but the cry of those fleeing the sword. Every head shaved, every beard cut, gashes on every hand and sackcloth on the loins (48:37), lamentation on every roof: Moav is broken like a vessel no one wants. Rashi on verse 30 supplies a deeper dimension to the judgment: Moav did not repay the seed of Avraham, who went to war against the kings to rescue Lot, Moavโ€™s ancestor. The kinship that should have bound Moav to Israel became instead the occasion of contempt.

The fifth movement (verses 40-47) gathers the threads into a final verdict. The enemy swoops like an eagle and spreads his wings over Moav; Radak names him Nevuchadnetzar. The hearts of Moavโ€™s warriors become like the heart of a woman in labour. Then come the three-fold snare of Yeshayahu: terror, pit and trap (ืคื—ื“ ื•ืคื—ืช ื•ืคื—). Rashi explains that the first drives one to flee and the second waits for him to fall; whoever escapes the one is caught by the next. The closing verses echo the Torahโ€™s song over Sichon: fire went forth from Cheshbon and consumed the brow of Moav, and woe to you, Moav, the people of Kemosh is lost. The circle closes on the very ground where Israel first met Moav in the plains across from Yericho.

And yet the chapter does not end in destruction. Its last verse holds a promise: I will restore the captivity of Moav at the end of days (ื‘ืื—ืจื™ืช ื”ื™ืžื™ื), says the LORD; thus far is the judgment of Moav. Metzudat David reads it as โ€˜after a long timeโ€™; Radak, more boldly, places it in the days of the Mashiach, connecting it with the parallel promise to Ammon (49:6) and with Tzefanyahโ€™s vision of the nations bowing to God, and he grapples with the fact that the ancient peoples have since been mixed and scattered, suggesting that some remnant or memory of them may yet remain. For a reader of Tanakh the promise resonates beyond the oracle itself. Moav is the people of Rut, from whom came David and the royal line; the nation whose pride is condemned here also gave Israel the woman whose loyalty became the root of its kingship. The prophet who must speak doom to the nations closes the longest of his oracles on a note that refuses to make the judgment final. The pourers will come and the jars will be smashed, but the God of Israel, who limited Israelโ€™s own conquest of Moav in the Torah, still keeps a future for it at the end of days.


ืคืจืง ืžืดื— ยท Chapter 48

ืคืกื•ืง ืืณ ยท Verse 1

Hebrew:

ืœึฐืžื•ึนืึธึกื‘ ื›ึผึนื”ึพืึธืžึทืจึฉ ื™ึฐื”ึนื•ึธึจื” ืฆึฐื‘ึธืึœื•ึนืช ืึฑืœึนื”ึตึฃื™ ื™ึดืฉื‚ึฐืจึธืึตึ—ืœ ื”ึคื•ึนื™ ืึถืœึพื ึฐื‘ื•ึนึ™ ื›ึผึดึฃื™ ืฉืึปื“ึผึธึ”ื“ึธื” ื”ึนื‘ึดึฅื™ืฉืึธื” ื ึดืœึฐื›ึผึฐื“ึธึ–ื” ืงึดืจึฐื™ึธืชึธึ‘ื™ึดื ื”ึนื‘ึดึฅื™ืฉืึธื” ื”ึทืžึผึดืฉื‚ึฐื’ึผึธึ–ื‘ ื•ึธื—ึธึฝืชึผึธื”ืƒ

English:

Concerning Moab. Thus said GOD of Hosts, the God of Israel: Alas, that Nebo should be ravaged, Kiriathaim captured and shamed, The stronghold shamed and dismayed!

The oracle on Moav opens with a cry of woe over Nevo and the capture of Kiryatayim and the stronghold (ื”ืžืฉื’ื‘), which Rashi treats as a place name. Radak explains why God is called 'the God of Israel' here: He is taking Israel's vengeance from Moav. Metzudat David reads the verse as a lament: a howl will rise over Nevo, and Kiryatayim will be deeply shamed when it falls.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืžืฉื’ื‘. ืฉื ืžืงื•ื:
Misgab A place name.

ืคืกื•ืง ื‘ืณ ยท Verse 2

Hebrew:

ืึตึฃื™ืŸ ืขื•ึนื“ึฎ ืชึผึฐื”ึดืœึผึทึฃืช ืžื•ึนืึธื‘ึ’ ื‘ึผึฐื—ึถืฉืึฐื‘ึผึ—ื•ึนืŸ ื—ึธืฉืึฐื‘ึคื•ึผ ืขึธืœึถึ™ื™ื”ึธึ™ ืจึธืขึธึ”ื” ืœึฐื›ึ–ื•ึผ ื•ึฐื ึทื›ึฐืจึดื™ืชึถึฃื ึผึธื” ืžึดื’ึผึ‘ื•ึนื™ ื’ึผึทืึพืžึทื“ึฐืžึตึฃืŸ ืชึผึดื“ึผึนึ”ืžึผึดื™ ืึทื—ึฒืจึทึ–ื™ึดืšึฐ ืชึผึตึฅืœึถืšึฐ ื—ึธึฝืจึถื‘ืƒ

English:

Moabโ€™s glory is no more; In Heshbon they have planned evil against her: โ€œCome, let us make an end of her as a nation!โ€ You too, O Madmen, shall be silenced; The sword is following you.

Moav's praise is gone. The verse plays on town names: in Cheshbon they 'planned' (ื—ืฉื‘ื•) evil against her, and Madmen will be 'silenced' (ืชื“ืžื™). Rashi notes that the prophet chooses each punishment according to the town's name, and Radak and Metzudat David call this wordplay an elegance of language. The enemy's plan is total: come, let us cut her off from being a nation, and the sword will pursue every fugitive.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื—ืฉื‘ื•ืŸ. ื•ืžื“ืžืŸ ืฉื ืžืงื•ื ื•ืœืคื™ ืฉืžื•ืชื ื”ื•ื ืžื–ื›ื™ืจ ืคื•ืจืขื ื•ืชื: ืชื“ืžื™. ืชื—ืจื‘ื™:
in Heshbon...Madmen These are place names, and according to their names he mentions their retribution. you shall be a waste Heb. ืชึผึดื“ึผึนืžึดื™.

ืคืกื•ืง ื’ืณ ยท Verse 3

Hebrew:

ืงึฅื•ึนืœ ืฆึฐืขึธืงึธึ–ื” ืžึตื—ึนืจื•ึนื ึธึ‘ื™ึดื ืฉืึนึ–ื“ ื•ึธืฉืึถึฅื‘ึถืจ ื’ึผึธื“ึฝื•ึนืœืƒ

English:

Hark! an outcry from Horonaim, Destruction and utter ruin!

A cry of destruction rises from Choronayim, a town on the slopes of Moav. Metzudat David explains that the outcry will be heard from that city because great ruin and shattering will take place there. The short, staccato line reads like a report from the front, the first of many place names that turn the chapter into a map of devastation.

ืคืกื•ืง ื“ืณ ยท Verse 4

Hebrew:

ื ึดืฉืึฐื‘ึผึฐืจึธึ–ื” ืžื•ึนืึธึ‘ื‘ ื”ึดืฉืึฐืžึดึฅื™ืขื•ึผ ื–ึผึฐืขึธืงึธึ–ื” (ืฆืขื•ืจื™ื”) [ืฆึฐืขึดื™ืจึถึฝื™ื”ึธ] ืƒ

English:

Moab is broken; Her young ones cry aloud;

Moav is broken and her young ones raise a cry. Rashi cites Targum Yonatan, who renders 'her young ones' as her rulers, lesser than kings. Radak notes the ketiv and keri and suggests the great men may be called 'young ones' as a term of disparagement. Metzudat David reads it plainly as the small children led away into captivity.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืฆืขื™ืจื™ื”. ืฉื•ืœื˜ื ื”ื ื”ืฆืขื™ืจื™ื ืžืŸ ื”ืžืœื›ื™ื:
her youths Jonathan [renders]: Her governors, younger than the kings.

ืคืกื•ืง ื”ืณ ยท Verse 5

Hebrew:

ื›ึผึดึšื™ ืžึทืขึฒืœึตึฃื” (ื”ืœื—ื•ืช) [ื”ึทืœึผึปื—ึดึ”ื™ืช] ื‘ึผึดื‘ึฐื›ึดึ–ื™ ื™ึทืขึฒืœึถื”ึพื‘ึผึถึ‘ื›ึดื™ ื›ึผึดึšื™ ื‘ึผึฐืžื•ึนืจึทึฃื“ ื—ื•ึนืจึนื ึทึ”ื™ึดื ืฆึธืจึตึฅื™ ืฆึทืขึฒืงึทืชึพืฉืึถึ–ื‘ึถืจ ืฉืึธืžึตึฝืขื•ึผืƒ

English:

They climb to Luhith Weeping continually; On the descent to Horonaim A distressing cry of anguish is heard:

Refugees climb the ascent of Luchit weeping at every step, while from the descent of Choronayim the cries of the slaughtered are heard. Rashi calls Luchit a place on a mountain slope. Metzudat David explains the scene: those in the low-lying town flee upward to take refuge on the mountain. Radak notes the verse appears, with slight changes, in Yeshayahu's oracle on Moav, and that there were two Choronayim, upper and lower.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžืขืœื” ื”ืœื•ื—ื™ืช. ืฉื ืžืงื•ื ื”ื•ื ืžืขืœืช ื”ืจ:
the ascent of Luhith It is a place name, the ascent of a mountain.

ืคืกื•ืง ื•ืณ ยท Verse 6

Hebrew:

ื ึปึ–ืกื•ึผ ืžึทืœึผึฐื˜ึฃื•ึผ ื ึทืคึฐืฉืึฐื›ึถึ‘ื ื•ึฐืชึดึฝื”ึฐื™ึถึ”ื™ื ึธื” ื›ึผึทืขึฒืจื•ึนืขึตึ–ืจ ื‘ึผึทืžึผึดื“ึฐื‘ึผึธึฝืจืƒ

English:

Flee, save your lives! And be like Aroer in the desert.

Flee, save your lives, and be like the aro'er in the wilderness. Rashi, following Targum Yonatan, explains it as a lonely tower standing in the desert that looks like a ruin, and cites Menachem's view that it is a desert tree. Metzudat David reads it as advice: abandon your wealth, and even if you are as bare as a desert shrub, at least your lives will be saved.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ืขืจื•ืขืจ. ืžื’ื“ืœ ืขืจื•ืขืจ ืขืฉื•ื™ ื‘ืžื“ื‘ืจ ื•ืื™ืŸ ืกื‘ื™ื‘ื™ื• ื™ืฉื•ื‘ ื›ื™ ืื ืฉื•ื›ื ื™ ืื”ืœื™ื ื•ืžื’ื“ืœ ื”ืขื•ืžื“ ื‘ืื™ืŸ ื™ืฉื•ื‘ ื ืจืื” ื›ื—ื•ืจื‘ื” ื›ืŸ ืชื™ืจื’ื ื™ื•ื ืชืŸ ื•ืžื ื—ื ืคื™' ื›ืขืจื•ืขืจ ืฉื ืขืฅ ืžืขืฆื™ ื”ื™ืขืจ:
like Aro'er The tower of Aro'er that is made in the desert, and there is no civilization around it except tent dwellers, and a tower standing without an inhabited region appears as ruins. So did Jonathan render it. (See Isaiah 17:2, Commentary Digest.) But Menahem (Machbereth Menahem p. 137) explained ื›ึผืขืจื•ืขืจ as the name of a tree of the forest trees.

ืคืกื•ืง ื–ืณ ยท Verse 7

Hebrew:

ื›ึผึดึ ื™ ื™ึทึฃืขึทืŸ ื‘ึผึดื˜ึฐื—ึตึคืšึฐ ื‘ึผึฐืžึทืขึฒืฉื‚ึทึ™ื™ึดืšึฐึ™ ื•ึผื‘ึฐืึฃื•ึนืฆึฐืจื•ึนืชึทึ”ื™ึดืšึฐ ื’ึผึทืึพืึทึ–ืชึผึฐ ืชึผึดืœึผึธื›ึตึ‘ื“ึดื™ ื•ึฐื™ึธืฆึธึคื (ื›ืžื™ืฉ) [ื›ึฐืžื•ึนืฉืึ™] ื‘ึผึทื’ึผื•ึนืœึธึ”ื” ื›ึผึนื”ึฒื ึธึฅื™ื• ื•ึฐืฉื‚ึธืจึธึ–ื™ื• (ื™ื—ื“) [ื™ึทื—ึฐื“ึผึธึฝื™ื•] ืƒ

English:

Surely, because of your trust In your wealth and in your treasures, You too shall be captured. And Chemosh shall go forth to exile, Together with his priests and attendants.

Because Moav trusted in its works and treasures, it too will be captured, and its god Kemosh will go into exile with his priests and princes. Metzudat David explains 'works' as herds and possessions, which Moav would not abandon in order to flee. Radak stresses 'you too': the treasures and long quiet that distinguished Moav from other nations will not save it, and neither will Kemosh.

ืคืกื•ืง ื—ืณ ยท Verse 8

Hebrew:

ื•ึฐื™ึธื‘ึนึจื ืฉืึนื“ึตึœื“ ืึถืœึพื›ึผื‡ืœึพืขึดึ—ื™ืจ ื•ึฐืขึดื™ืจึ™ ืœึนึฃื ืชึดืžึผึธืœึตึ”ื˜ ื•ึฐืึธื‘ึทึฅื“ ื”ึธืขึตึ–ืžึถืง ื•ึฐื ึดืฉืึฐืžึทึฃื“ ื”ึทืžึผึดื™ืฉืึนึ‘ืจ ืึฒืฉืึถึ–ืจ ืึธืžึทึฅืจ ื™ึฐื”ึนื•ึธึฝื”ืƒ

English:

The ravager shall come to every town; No town shall escape. The valley shall be devastated And the tableland laid waste โ€”because GOD has spoken.

The ravager will reach every city, and not one will escape; the valley and the tableland will both be destroyed. Metzudat David explains 'valley' and 'plain' as the towns of each region, and reads 'as the LORD has said' as a guarantee: since God has spoken, it will stand. Radak notes that ืืฉืจ here means 'as,' as in other verses.

ืคืกื•ืง ื˜ืณ ยท Verse 9

Hebrew:

ืชึผึฐื ื•ึผึพืฆึดึฃื™ืฅ ืœึฐืžื•ึนืึธึ”ื‘ ื›ึผึดึฅื™ ื ึธืฆึนึ–ื ืชึผึตืฆึตึ‘ื ื•ึฐืขึธืจึถึ™ื™ื”ึธึ™ ืœึฐืฉืึทืžึผึธึฃื” ืชึดึฝื”ึฐื™ึถึ”ื™ื ึธื” ืžึตืึตึฅื™ืŸ ื™ื•ึนืฉืึตึ–ื‘ ื‘ึผึธื”ึตึฝืŸืƒ

English:

Give wings to Moab, For she must go hence. Her towns shall become desolate, With no one living in them.

Give Moav wings, for she must fly away. Rashi explains ืฆื™ืฅ as a wing or any protruding appendage, comparing tzitzit and the locks of the head in Yechezkel. Radak connects it to fins and feathers and explains the verb as flying, while noting Targum Yonatan's reading of ืฆื™ืฅ as a crown. Metzudat David calls it a figure of speech: Moav will go into exile in haste, and its cities will be empty.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืชื ื• ืฆื™ืฅ ืœืžื•ืื‘. ืชื ื• ื›ื ืฃ ืœืžื•ืื‘ ื›ืœ ื“ื‘ืจ ืชืœืื™ ื”ืชื•ืœื” ื•ื‘ื•ืœื˜ ืžืŸ ื”ืื“ื ื•ืžืŸ ื”ื‘ื”ืžื” ืงืจื•ื™ ืฆื™ืฅ ื›ืžื• ื•ื”ื™ื” ืœื›ื ืœืฆื™ืฆื™ืช (ื‘ืžื“ื‘ืจ ื˜ืดื•:ืœืดื˜) ื•ื™ืงื—ื ื™ ื‘ืฆื™ืฆืช ืจืืฉื™ (ื™ื—ื–ืงืืœ ืœ"ื—): ื›ื™ ื ืฆื ืชืฆื. ื›ื™ ื‘ืžืขื•ืคื” ื•ื—ืคื–ื•ืŸ ืชืฆืื• ื‘ื’ื•ืœื” ื•ื™ื”ื™ื” ื ืฆื ืžื’ื–ืจืช ื ืฆื” ื›ืŸ ื—ื‘ืจื• ืžื ื—ื ื•ื›ืŸ ื›ื™ ื ืฆื• ื’ื ื ืขื• (ืื™ื›ื” ื“ืณ:ื˜ืดื•), ื•ื™ื•ื ืชืŸ ืชืจื’ื ืืขื“ื• ื›ืชืจื ืžืžื•ืื‘, ืชื ื• ืœืื—ืจื™ื ืฆื™ืฅ ื”ื ื–ืจ ืืฉืจ ืœืžื•ืื‘:
Give wings to Moab Heb. ืฆื™ืฅ. Give wings to Moab. Every appendage that hangs or protrudes from man or beast is called ืฆื™ืฅ. Cf. "And it shall be to you for fringes (ืœืฆื™ืฆื™ืช)" (Num. 15:39); "And He took me by the locks (ื‘ืฆื™ืฆื™ืช) of my head" (Ezek. 8:3). for she shall fly away Heb. ื ืฆื ืชืฆื. For with flight and haste you shall go forth into exile, and ื ึธืฆึนื will be of the conjugation of ื ื•ึนืฆึธื”, a feather. So did Menahem (Machbereth Menahem p. 151) classify it, and so "Yea, they fled away (ื ึธืฆื•ึผ) and wandered" (Lam. 4:15). Jonathan renders: Remove the crown from Moab. Give others the crown of Moab.

ืคืกื•ืง ื™ืณ ยท Verse 10

Hebrew:

ืึธืจึ—ื•ึผืจ ืขึนืฉื‚ึถึ›ื” ืžึฐืœึถึฅืื›ึถืช ื™ึฐื”ึนื•ึธึ–ื” ืจึฐืžึดื™ึผึธึ‘ื” ื•ึฐืึธืจึ•ื•ึผืจ ืžึนื ึตึฅืขึท ื—ึทืจึฐื‘ึผึ–ื•ึน ืžึดื“ึผึธึฝืืƒ

English:

Cursed be he who is slack in doing GODโ€™s work! Cursed be he who withholds his sword from blood!

A curse on whoever does the LORD's work deceitfully and withholds his sword from blood. Rashi and Metzudat David identify 'the LORD's work' as the destruction of Moav, the mission of the Omnipresent. Radak asks why such a curse is said only of Moav, and answers that God had warned Israel not to harass Moav, yet Moav repaid Israel with evil and in its pride magnified itself against the LORD.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžืœืื›ืช ื”'. ืžืœืื›ืช ื”ืฉื—ืชืช ืžื•ืื‘ ืฉื”ื™ื ืฉืœื™ื—ื•ืชื• ืฉืœ ืžืงื•ื:
the Lord's work The work of the destruction of Moab, which is the mission of the Omnipresent.

ืคืกื•ืง ื™ืดื ยท Verse 11

Hebrew:

ืฉืึทืึฒื ึทึจืŸ ืžื•ึนืึธึœื‘ ืžึดื ึผึฐืขื•ึผืจึธึ—ื™ื• ื•ึฐืฉืึนืงึตึฅื˜ ื”ื•ึผืึ™ ืึถืœึพืฉืึฐืžึธืจึธึ”ื™ื• ื•ึฐืœึนึฝืึพื”ื•ึผืจึทึคืง ืžึดื›ึผึฐืœึดื™ึ™ ืึถืœึพื›ึผึถึ”ืœึดื™ ื•ึผื‘ึทื’ึผื•ึนืœึธึ–ื” ืœึนึฃื ื”ึธืœึธึ‘ืšึฐ ืขึทืœึพื›ึผึตึ—ืŸ ืขึธืžึทึคื“ ื˜ึทืขึฐืžื•ึนึ™ ื‘ึผึ”ื•ึน ื•ึฐืจึตื™ื—ึ–ื•ึน ืœึนึฅื ื ึธืžึธึฝืจืƒย {ืก} ย ย ย ย ย ย ย ย 

English:

Moab has been secure from his youth onโ€” He is settled on his lees And has not been poured from vessel to vesselโ€” He has never gone into exile. Therefore his fine flavor has remained And his bouquet is unspoiled.

Moav has been at ease from its youth, resting on its lees like wine never poured from vessel to vessel, never exiled, so its taste and scent have not changed. Metzudat David explains the metaphor: wine left in its first jar keeps its flavour. Radak adds that wine on its lees is the finest and discusses whether ื ืžืจ means 'changed' or, per the Targum, 'weakened.' Rashi glosses it simply: 'did not change.'
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืœื ื ืžืจ. ืœื ื ื—ืœืฃ:
did not change Heb. ื ึธืžึธืจ.

ืคืกื•ืง ื™ืดื‘ ยท Verse 12

Hebrew:

ืœึธื›ึตึžืŸ ื”ึดื ึผึตึฝื”ึพื™ึธืžึดึคื™ื ื‘ึผึธืึดื™ืึ™ ื ึฐืึปืึพื™ึฐื”ึนื•ึธึ”ื” ื•ึฐืฉืึดืœึผึทื—ึฐืชึผึดื™ึพืœึฅื•ึน ืฆึนืขึดึ–ื™ื ื•ึฐืฆึตืขึปึ‘ื”ื•ึผ ื•ึฐื›ึตืœึธึฃื™ื• ื™ึธืจึดึ”ื™ืงื•ึผ ื•ึฐื ึดื‘ึฐืœึตื™ื”ึถึ–ื ื™ึฐื ึทืคึผึตึฝืฆื•ึผืƒ

English:

But days are comingโ€”declares GODโ€”when I will send to him those who will decant him; they shall empty his vessels and smash his jars.

Therefore days are coming when God will send pourers to tip Moav over, empty his vessels and smash his jars. Rashi explains ืฆื•ืขื™ื as 'those who pour out,' and the jars as the Moabites' flasks. Radak reads it as those who uproot him from his long rest, continuing the wine metaphor. Metzudat David decodes it: the enemy will take Moav's wealth and kill its people.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืฆื•ืขื™ื. ืžืจื™ืงื™ื ื•ื›ืŸ ืžื”ืจ ืฆื•ืขื” ืœื”ืคืชื— (ื™ืฉืขื™ื”ื• ื ืดื:ื™ืดื“) ื”ื•ื ื”ืœื•ืš ื”ืžืขื™ื™ื ื‘ืฉืœืฉื•ืœ: ื•ื ื‘ืœื™ื”ื. ื—ื‘ื™ื•ืชื™ื”' ืฉืœ ืžื•ืื‘ื™ื: ื•ื ืคืฆื•. ื™ืฉื‘ืจื• ื›ืžื• ืื™ื›ื” ื ื—ืฉื‘ื• ืœื ื‘ืœื™ ื—ืจืฉ (ืื™ื›ื” ื“ืณ:ื‘ืณ) ื›ืœ ื ื‘ืœ ื™ืžืœื ื™ื™ืŸ (ืœืขื™ืœ ื™ื’):
men to pour Heb. ืฆื™ืขื™ื, those who pour. Cf. "What must be poured out (ืฆึนืขึถื”) hastened to be opened" (Isa. 51:14). That is the moving of the bowels by pouring. his jars Heb. ื ื‘ืœื™ื”ื [lit. their jars], the Moabites' flasks. smash Heb. ื™ื ืคืฆื•, they shall break. Cf. "How were they regarded as earthen jars (ืœึฐื ึดื‘ึฐืœึตื™) (Lam. 4:2). Also, "Every bottle (ื ึตื‘ึถืœ) will be filled with wine" (supra 13.12).

ืคืกื•ืง ื™ืดื’ ยท Verse 13

Hebrew:

ื•ึผื‘ึนึฅืฉื ืžื•ึนืึธึ–ื‘ ืžึดื›ึผึฐืžึ‘ื•ึนืฉื ื›ึผึทึฝืึฒืฉืึถืจึพื‘ึผึนึ™ืฉืื•ึผึ™ ื‘ึผึตึฃื™ืช ื™ึดืฉื‚ึฐืจึธืึตึ”ืœ ืžึดื‘ึผึตึฅื™ืช ืึตึ–ืœ ืžึดื‘ึฐื˜ึถื—ึธึฝืืƒ

English:

And Moab shall be shamed because of Chemosh, as the House of Israel were shamed because of Bethel, on whom they relied.

Moav will be ashamed of Kemosh just as Israel was ashamed of Beit El, in which it trusted. Rashi identifies Beit El as the golden calf. Metzudat David explains that both peoples discovered their gods had no power when exile came. Radak draws the lesson: Moav's past successes against Israel came not from its own merit but from Israel's sin in trusting the calf at Beit El.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžื›ืžื•ืฉ. ืืฉืจ ื‘ื˜ื— ื‘ื•: ืžื‘ื™ืช ืืœ. ืขื’ืœ ื”ื–ื”ื‘:
of Chemosh in whom they trusted. of Beth-el The golden calf.

ืคืกื•ืง ื™ืดื“ ยท Verse 14

Hebrew:

ืึตึšื™ืšึฐ ืชึผึนึฝืืžึฐืจึ”ื•ึผ ื’ึผึดื‘ึผื•ึนืจึดึ–ื™ื ืึฒื ึธึ‘ื—ึฐื ื•ึผ ื•ึฐืึทื ึฐืฉืึตื™ึพื—ึทึ–ื™ึดืœ ืœึทืžึผึดืœึฐื—ึธืžึธึฝื”ืƒ

English:

How can you say: We are warriors, Valiant men for war?

How can you say, 'we are mighty men, warriors for battle'? Metzudat David explains that the prophet turns to face Moav and asks where its vaunted strength is now. The rhetorical question punctures Moav's military self-confidence, which the coming verses will expose as empty.

ืคืกื•ืง ื˜ืดื• ยท Verse 15

Hebrew:

ืฉืึปื“ึผึทึคื“ ืžื•ึนืึธื‘ึ™ ื•ึฐืขึธืจึถึฃื™ื”ึธ ืขึธืœึธึ”ื” ื•ึผืžึดื‘ึฐื—ึทึฅืจ ื‘ึผึทื—ื•ึผืจึธึ–ื™ื• ื™ึธืจึฐื“ึฃื•ึผ ืœึทื˜ึผึธึ‘ื‘ึทื— ื ึฐืึปึจืึพื”ึทืžึผึถึ”ืœึถืšึฐ ื™ึฐื”ึนื•ึธึฅื” ืฆึฐื‘ึธืึ–ื•ึนืช ืฉืึฐืžึฝื•ึนืƒ

English:

Moab is ravaged, His towns have been entered, His choice young men Have gone down to the slaughter โ€”declares the King whose name is GOD of Hosts.

Moav is ravaged, its cities gone up in smoke, its choicest young men gone down to slaughter -- declares the King, the LORD of hosts. Metzudat David and Radak explain 'gone up' as the multitude of its towns ceasing to exist. Metzudat David notes that since this is God's decree, it is as if it has already happened. Radak also cites his father's reading that the ravager has gone up against its cities.

ืคืกื•ืง ื˜ืดื– ยท Verse 16

Hebrew:

ืงึธืจึฅื•ึนื‘ ืึตื™ื“ึพืžื•ึนืึธึ–ื‘ ืœึธื‘ึ‘ื•ึนื ื•ึฐืจึธึฃืขึธืชึ”ื•ึน ืžึดื”ึฒืจึธึ–ื” ืžึฐืึนึฝื“ืƒ

English:

The doom of Moab is coming close, His downfall is approaching swiftly.

Moav's calamity is near and its disaster hastens greatly. Metzudat David notes that the verse repeats the same idea in different words for emphasis. The brief line stresses imminence: the judgment the prophet describes is not distant but almost upon them.

ืคืกื•ืง ื™ืดื– ยท Verse 17

Hebrew:

ื ึปึคื“ื•ึผ ืœื•ึนึ™ ื›ึผื‡ืœึพืกึฐื‘ึดื™ื‘ึธึ”ื™ื• ื•ึฐื›ึนึ–ืœ ื™ึนื“ึฐืขึตึฃื™ ืฉืึฐืžึ‘ื•ึน ืึดืžึฐืจึ—ื•ึผ ืึตื™ื›ึธึคื” ื ึดืฉืึฐื‘ึผึทืจึ™ ืžึทื˜ึผึตื”ึพืขึนึ”ื– ืžึทืงึผึตึ–ืœ ืชึผึดืคึฐืึธืจึธึฝื”ืƒ

English:

Condole with him, all who live near him, All you who know him by name! Say: โ€œAlas, the strong rod is broken, The lordly staff!โ€

All Moav's neighbours and all who know its name are summoned to lament: how the strong rod is broken, the glorious staff! Rashi explains ื ื•ื“ื• as an expression of lamentation. Metzudat David explains the custom of shaking the head on hearing of the loss of something precious, and reads the 'rod of strength' as Moav's might and the 'staff of glory' as its beauty and wealth.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื ื•ื“ื• ืœื•. ืœืฉื•ืŸ ืงื™ื ื” ื›ืžื• ืืœ ืชื ื•ื“ ืœื•:
Lament for them Heb. ื ื“ื•, an expression of lamentation. Cf. "and do not lament (ืชึผึธื ื•ึผื“) for him."

ืคืกื•ืง ื™ืดื— ยท Verse 18

Hebrew:

ืจึฐื“ึดึคื™ ืžึดื›ึผึธื‘ื•ึนื“ึ™ (ื™ืฉื‘ื™) [ื•ึผืฉืึฐื‘ึดึฃื™] ื‘ึทืฆึผึธืžึธึ”ื ื™ึนืฉืึถึ–ื‘ึถืช ื‘ึผึทืชึพื“ึผึดื™ื‘ึ‘ื•ึนืŸ ื›ึผึดึฝื™ึพืฉืึนื“ึตึคื“ ืžื•ึนืึธื‘ึ™ ืขึธึฃืœึธื” ื‘ึธึ”ืšึฐ ืฉืึดื—ึตึ–ืช ืžึดื‘ึฐืฆึธืจึธึฝื™ึดืšึฐืƒ

English:

Descend from glory And sit in thirst, O inhabitant of Fair Dibon; For the ravager of Moab has entered your town, He has destroyed your fortresses.

The daughter of Divon must come down from glory and sit in thirst, for the ravager of Moav has come against her and destroyed her fortresses. Metzudat David explains the 'thirst' as the lot of exiles. Radak reads it as sitting in exile, thirsting for every good thing she once had, and notes the ketiv and keri of the word 'sit.'

ืคืกื•ืง ื™ืดื˜ ยท Verse 19

Hebrew:

ืึถืœึพื“ึผึถึ›ืจึถืšึฐ ืขึดืžึฐื“ึดึฅื™ ื•ึฐืฆึทืคึผึดึ–ื™ ื™ื•ึนืฉืึถึฃื‘ึถืช ืขึฒืจื•ึนืขึตึ‘ืจ ืฉืึทืึฒืœึดื™ึพื ึธึฃืก ื•ึฐื ึดืžึฐืœึธึ”ื˜ึธื” ืึดืžึฐืจึดึ–ื™ ืžึทื”ึพื ึผึดึฝื”ึฐื™ึธึฝืชึธื”ืƒ

English:

Stand by the road and look out, O inhabitant of Aroer. Ask of him who is fleeing And of her who is escaping: Say, โ€œWhat has happened?โ€

The inhabitants of Aro'er are told to stand by the road and ask every fleeing man and escaping woman what has happened. Rashi explains the question as whether anyone has survived the destruction. Radak notes that the refugees come from other Moabite towns that the enemy reached first, and that the pairing of 'one who flees' and 'one who escapes' means men and women alike, as Metzudat David also explains.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืฉืืœื™ ื ืก ื•ื ืžืœื˜ื”. ืฉืืœื™ ืžืŸ ื”ื ืกื™ื ื•ื”ื ืžืœื˜ื™ื ืžืžื•ืื‘ ืžื” ื ื”ื™ื™ืชื” ืื ื ืžืœื˜ ื›ืœื•ื ืžื”ืฉื—ื™ืช:
ask those who have fled and escaped Ask those who flee and escape from Moab, what transpired, if anyone escaped from being destroyed

ืคืกื•ืง ื›ืณ ยท Verse 20

Hebrew:

ื”ึนื‘ึดึฅื™ืฉื ืžื•ึนืึธึ›ื‘ ื›ึผึดื™ึพื—ึทึ–ืชึผึธื” (ื”ื™ืœื™ืœื™ ื•ื–ืขืงื™) [ื”ึตื™ืœึดึฃื™ืœื•ึผโ€‰ื€โ€‰ื•ึผึฝื–ึฐืขึธึ‘ืงื•ึผ] ื”ึทื’ึผึดึฃื™ื“ื•ึผ ื‘ึฐืึทืจึฐื ึ”ื•ึนืŸ ื›ึผึดึฅื™ ืฉืึปื“ึผึทึ–ื“ ืžื•ึนืึธึฝื‘ืƒ

English:

Moab is shamed and dismayed; Howl and cry aloud! Tell at the Arnon That Moab is ravaged!

Moav is shamed and broken; howl and cry, and announce at the Arnon that Moav is ravaged. Radak explains that the Arnon is the border of Moav, from where the news will spread. Metzudat David reads 'Moav' as Moav's chief city, which is shamed and shattered, and calls on her to wail in bitterness of soul.

ืคืกื•ืง ื›ืดื ยท Verse 21

Hebrew:

ื•ึผืžึดืฉืึฐืคึผึธึฅื˜ ื‘ึผึธึ–ื ืึถืœึพืึถึฃืจึถืฅ ื”ึทืžึผึดื™ืฉืึนึ‘ืจ ืึถืœึพื—ึนืœึฅื•ึนืŸ ื•ึฐืึถืœึพื™ึทึ–ื”ึฐืฆึธื” ื•ึฐืขึทืœึพ(ืžื•ืคืขืช) [ืžึตื™ืคึธึฝืขึทืช] ืƒ

English:

Judgment has come upon the tablelandโ€”upon Holon, Jahzah, and Mephaath;

Judgment has come upon the tableland: Cholon, Yahtzah and Mefa'at. Rashi explains 'judgment' as retribution. Metzudat David notes that the verse first speaks generally of the cities of the plain and then names them one by one. The list that begins here, running through verse 24, reads like a roll call of condemned towns.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืžืฉืคื˜ ื‘ื. ื•ืคื•ืจืขื ื•ืช ื‘ื:
and judgment has come Retribution has come.

ืคืกื•ืง ื›ืดื‘ ยท Verse 22

Hebrew:

ื•ึฐืขึทืœึพื“ึผึดื™ื‘ึฃื•ึนืŸ ื•ึฐืขึทืœึพื ึฐื‘ึ”ื•ึน ื•ึฐืขึทืœึพื‘ึผึตึ–ื™ืช ื“ึผึดื‘ึฐืœึธืชึธึฝื™ึดืืƒ

English:

upon Dibon, Nebo, and Beth-diblathaim;


ืคืกื•ืง ื›ืดื’ ยท Verse 23

Hebrew:

ื•ึฐืขึทึงืœ ืงึดืจึฐื™ึธืชึทึ›ื™ึดื ื•ึฐืขึทืœึพื‘ึผึตึฅื™ืช ื’ึผึธืžึ–ื•ึผืœ ื•ึฐืขึทืœึพื‘ึผึตึฅื™ืช ืžึฐืขึฝื•ึนืŸืƒ

English:

upon Kiriathaim, Beth-gamul, and Beth-meon;


ืคืกื•ืง ื›ืดื“ ยท Verse 24

Hebrew:

ื•ึฐืขึทืœึพืงึฐืจึดื™ึผึ–ื•ึนืช ื•ึฐืขึทืœึพื‘ึผื‡ืฆึฐืจึธึ‘ื” ื•ึฐืขึทึ—ืœ ื›ึผื‡ืœึพืขึธืจึตื™ึ™ ืึถึฃืจึถืฅ ืžื•ึนืึธึ”ื‘ ื”ึธืจึฐื—ึนืงึ–ื•ึนืช ื•ึฐื”ึทืงึผึฐืจึนื‘ึฝื•ึนืชืƒ

English:

upon Kerioth and Bozrahโ€”upon all the towns of the land of Moab, far and near.

The list concludes with Keriyot and Botzrah, and all the cities of Moav, far and near. Radak notes that Keriyot is a city name and explains 'far and near' as the border towns and the towns of the interior. Metzudat David reads it as far from and near to the Arnon. Either way, nothing in Moav is spared.

ืคืกื•ืง ื›ืดื” ยท Verse 25

Hebrew:

ื ึดื’ึฐื“ึผึฐืขึธื”ึ™ ืงึถึฃืจึถืŸ ืžื•ึนืึธึ”ื‘ ื•ึผื–ึฐืจึนืขึ–ื•ึน ื ึดืฉืึฐื‘ึผึธึ‘ืจึธื” ื ึฐืึปึ–ื ื™ึฐื”ึนื•ึธึฝื”ืƒ

English:

The might of Moab has been cut down, His strength is broken โ€”declares GOD.

Moav's horn is cut off and its arm broken. Radak explains the horn as the kingdom, since the horn is the highest part of an animal, as the Targum renders it, and the arm as its princes and soldiers, the strength of king and people. Metzudat David reads it as the cutting off of Moav's dominion and the breaking of its power.

ืคืกื•ืง ื›ืดื• ยท Verse 26

Hebrew:

ื”ึทืฉืึฐื›ึผึดื™ืจึปึ•ื”ื•ึผ ื›ึผึดึฅื™ ืขึทืœึพื™ึฐื”ึนื•ึธึ–ื” ื”ึดื’ึฐื“ึผึดึ‘ื™ืœ ื•ึฐืกึธืคึทึคืง ืžื•ึนืึธื‘ึ™ ื‘ึผึฐืงึดื™ืึ”ื•ึน ื•ึฐื”ึธื™ึธึฅื” ืœึดืฉื‚ึฐื—ึนึ–ืง ื’ึผึทืึพื”ึฝื•ึผืืƒ

English:

Get him drunk For he vaunted himself against GOD. Moab shall vomit till he is drained, And he too shall be a laughingstock.

Make him drunk, for he magnified himself against the LORD; let Moav wallow in his vomit and become a laughingstock. Rashi explains it as the cup of staggering. Metzudat David and Radak explain the offence: when Israel was exiled, Moav boasted that God could not save His people. Radak cites the parallel in Tzefanyah and notes 'he too': as Moav mocked Israel, so will others mock him.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืฉื›ื™ืจื•ื”ื•. ื”ืฉืงื•ื”ื• ืชืจืขื™ืœื” ืขื“ ืฉื™ืฉืชื›ืจ: ื’ื ื”ื•ื. ื›ืžื• ืฉื”ื™ื” ืฉื—ื•ืง ืœื•:
Make him drunk Give him to drink [the cup of] weakness until he is drunk. he too Just as Israel was derided by him [i.e., Moab].

ืคืกื•ืง ื›ืดื– ยท Verse 27

Hebrew:

ื•ึฐืึดึฃืโ€‰ื€ ืœึฃื•ึนื ื”ึทืฉื‚ึผึฐื—ึนึ—ืง ื”ึธื™ึธึคื” ืœึฐืšึธึ™ ื™ึดืฉื‚ึฐืจึธืึตึ”ืœ ืึดืึพื‘ึผึฐื’ึทื ึผึธื‘ึดึ–ื™ื (ื ืžืฆืื”) [ื ึดืžึฐืฆึธึ‘ื] ื›ึผึดึฝื™ึพืžึดื“ึผึตึงื™ ื“ึฐื‘ึธืจึถึ›ื™ืšึธ ื‘ึผึ–ื•ึน ืชึผึดืชึฐื ื•ึนื“ึธึฝื“ืƒ

English:

Wasnโ€™t Israel a laughingstock to you? Was he ever caught among thieves, That you should shake your head Whenever you speak of him?

Was not Israel a laughingstock to you? Was he caught among thieves, that you shook your head whenever you spoke of him? Rashi explains the head-shaking as scorn at Israel's destruction, and offers a second reading: because you sang over his ruin, you will wander into exile. Radak and Metzudat David read it as a rhetorical question: Israel was not a thief, yet Moav jeered at him as one.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืชืชื ื•ื“ื“. ื”ื™ื™ืช ืžื ื™ื“ ื‘ืจืืฉืš ื•ืžืชืœื•ืฆืฅ ืขืœ ื—ืจื‘ื ื•, ืœ"ื ื›ื™ ืžื“ื™ ื“ื‘ืจื™ืš ื‘ื• ืฉื”ื™ื™ืช ืžืชืจื•ื ืŸ ืขืœ ื—ืจื‘ื ื• ืืชื” ืžืชื ื•ื“ื“ ืœืฆืืช ื‘ื’ื•ืœื” ื•ื›ืช"ื™ ืขืœ ื“ืืกื’ื™ืชื•ืŸ ืขืœื™ื”ื•ืŸ ืคืชื’ืžื™ืŸ ื‘ื›ืŸ ืชื˜ืœื˜ืœื•ืŸ:
you shake your head Heb. ืชืชื ื•ื“ื“. You would shake your head and scoff at their destruction. Another interpretation: For because of your words about him, that you would sing about his destruction, you are going to wander (ืžืชื ื•ื“ื“) to go out into exile. And so did Jonathan render: Because you spoke many words about them, therefore you shall wander.

ืคืกื•ืง ื›ืดื— ยท Verse 28

Hebrew:

ืขึดื–ึฐื‘ึคื•ึผ ืขึธืจึดื™ืึ™ ื•ึฐืฉืึดื›ึฐื ึฃื•ึผ ื‘ึทืกึผึถึ”ืœึทืข ื™ึนืฉืึฐื‘ึตึ–ื™ ืžื•ึนืึธึ‘ื‘ ื•ึดึฝื”ึฐื™ึฃื•ึผ ื›ึฐื™ื•ึนื ึธึ”ื” ืชึผึฐืงึทื ึผึตึ–ืŸ ื‘ึผึฐืขึถื‘ึฐืจึตึฅื™ ืคึดื™ึพืคึธึฝื—ึทืชืƒ

English:

Desert the cities And dwell in the crags, O inhabitants of Moab! Be like a dove that nests In the sides of a pit.

Abandon the cities and dwell in the rocks, inhabitants of Moav, like a dove nesting in the sides of a pit. Rashi describes a dove nesting in the hollows of a wadi bank, washed away when the waters rise. Radak and Metzudat David read it as a refuge: the dove nests beside a deep pit so that people cannot reach her. Either way Moav is reduced to hiding in crags.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื‘ืขื‘ืจื™ ืคื™ ืคื—ืช. ืžืงื•ื ืฉื”ืžื™ื ื›ื•ืจื™ืŸ ืชื—ืช ื’ื™ื“ื•ื“ื™ ืฉืคืช ื”ื ื—ืœ ื”ื’ื‘ื•ื”ื™ื ื•ื›ืฉื”ื ื—ืœ ืžืชืžืขื˜ ื ืžืฆืืช ื”ื’ื•ืžื ืจื™ืงื ื™ืช ื•ื”ื™ื•ื ื” ืžืงื ื ืช ื‘ืื—ืช ืžืขื‘' ื”ื’ื•ืžื ื•ื›ืฉื ื—ืœ ืจื‘ื” ืฉื•ื˜ืฃ ืืช ื”ืงืŸ ื•ื”ื™ื ื ื•ื“ื“ืช ืžืฉื ื›ืš ืฉืžืขืชื™ ื•ื™ื•ื ืชืŸ ืœื ืชืจื’ื ื›ืŸ ื•ื”ื•ื” ื›ื™ื•ื ื ื“ืฉื‘ืงื ืคื•ื ืฉื•ื‘ื›ื” ื•ื ื—ืชื ื•ืฉืจื™ื ื‘ืืจืขื™ืช ื’ื•ื‘ื:
in the sides of the mouth of a pit The place where the water passes under the high embankments of the bank of a wadi, and when the wadi is diminished, the pit is found to be empty, and the dove nests in one of the sides of the pit. And when the wadi increases, it inundates the nest and she wanders from there. So I heard, but Jonathan did not render in that manner, [but:] Be like a dove, that leaves the opening of the dovecote and goes down and rests at the bottom of a pit.

ืคืกื•ืง ื›ืดื˜ ยท Verse 29

Hebrew:

ืฉืึธืžึทึฅืขึฐื ื•ึผ ื’ึฐืื•ึนืŸึพืžื•ึนืึธึ–ื‘ ื’ึผึตืึถึฃื” ืžึฐืึนึ‘ื“ ื’ึผื‡ื‘ึฐื”ึงื•ึน ื•ึผื’ึฐืื•ึนื ึ›ื•ึน ื•ึฐื’ึทืึฒื•ึธืชึ–ื•ึน ื•ึฐืจึปึฅื ืœึดื‘ึผึฝื•ึนืƒ

English:

We have heard of Moabโ€™s prideโ€” Most haughty is heโ€” Of his arrogance and pride, His haughtiness and self-exaltation.

We have heard of Moav's pride, very proud: his loftiness, his arrogance, his pride and his haughtiness of heart. Radak and Metzudat David both explain that the prophet speaks in the voice of the nations reporting Moav's arrogance, and that the piling up of synonyms reflects the magnitude of that pride. The sin of Moav is named here in its fullest form.

ืคืกื•ืง ืœืณ ยท Verse 30

Hebrew:

ืึฒื ึดึคื™ ื™ึธื“ึทึ™ืขึฐืชึผึดื™ึ™ ื ึฐืึปืึพื™ึฐื”ึนื•ึธึ”ื” ืขึถื‘ึฐืจึธืชึ–ื•ึน ื•ึฐืœึนืึพื›ึตึ‘ืŸ ื‘ึผึทื“ึผึธึ–ื™ื• ืœึนืึพื›ึตึฅืŸ ืขึธืฉื‚ึฝื•ึผืƒ

English:

I know his insolenceโ€”declares GODโ€”the wickedness that is in him, the wickedness he has committed.

God knows Moav's wrath and its empty boasts, which will come to nothing. Rashi reads it as Moav's unjust hatred of Israel, which failed to repay Avraham, who fought the kings to rescue Lot, their ancestor. Radak explains Moav's baseless rage at its neighbours and its false boasts that will not be fulfilled. Metzudat David similarly reads 'his boasts' as schemes that will not succeed.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืขื‘ืจืชื• ื•ืœื ื›ืŸ. ืฉื ืืชื• ืœื™ืฉืจืืœ ืœื ื‘ืืžืช ื•ืœื ื‘ืžืฉืคื˜: ื‘ื“ื™ื•. ื’ื‘ื•ืจื™ื•: ืœื ื›ืŸ ืขืฉื•. ืœื ื›ื’ืžื•ืœ ื”ืฉื™ื‘ื• ืœื–ืจืข ืื‘ืจื”' ืฉื ืœื—ื ืขื ื”ืžืœื›ื™ื ื•ื”ืฆื™ืœ ืืช ืœื•ื˜ ืื‘ื™ื”ื:
his wrath, and it is not so His hatred of Israel is not in truth or in justice. his mighty men Heb. ื‘ื“ื™ื• [lit.] his branches. have not dealt properly They did not recompense justly the seed of Abraham, who fought with the kings and saved Lot, their ancestor.

ืคืกื•ืง ืœืดื ยท Verse 31

Hebrew:

ืขึทืœึพื›ึผึตืŸึ™ ืขึทืœึพืžื•ึนืึธึฃื‘ ืึฒื™ึตืœึดึ”ื™ืœ ื•ึผืœึฐืžื•ึนืึธึฅื‘ ื›ึผึปืœึผึนึ–ื” ืึถื–ึฐืขึธึ‘ืง ืึถืœึพืึทื ึฐืฉืึตึฅื™ ืงึดึฝื™ืจึพื—ึถึ–ืจึถืฉื‚ ื™ึถื”ึฐื’ึผึถึฝื”ืƒ

English:

Therefore I will howl for Moab, I will cry out for all Moab, I will moan for the people of Kir-heres.

Therefore I will howl for Moav and cry out for all of it, and moan for the men of Kir Cheres. Rashi identifies Kir Cheres as a Moabite city and compares the moaning to doves. Radak notes it is called Kir Chareset in Yeshayahu. Both Radak and Metzudat David suggest the prophet speaks here in the voice of the Moabites themselves, who will raise this lament.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืงื™ืจ ื—ืจืฉ. ืขื™ืจ ืžืืจืฅ ืžื•ืื‘: ื™ื”ื’ื”. ื’ื•ื ื— ื›ื™ื•ื ื™ื ื”ื•ื’ื™ื:
Kir-heres A city of the land of Moab. they shall moan Moaning like moaning doves.

ืคืกื•ืง ืœืดื‘ ยท Verse 32

Hebrew:

ืžึดื‘ึผึฐื›ึดึจื™ ื™ึทืขึฐื–ึตึคืจ ืึถื‘ึฐื›ึผึถื”ึพืœึผึธืšึฐึ™ ื”ึทื’ึผึถึฃืคึถืŸ ืฉื‚ึดื‘ึฐืžึธึ”ื” ื ึฐื˜ึดื™ืฉืึนืชึทึ™ื™ึดืšึฐึ™ ืขึธึฃื‘ึฐืจื•ึผ ื™ึธึ”ื ืขึทึ›ื“ ื™ึธึฅื ื™ึทืขึฐื–ึตึ–ืจ ื ึธื’ึธึ‘ืขื•ึผ ืขึทืœึพืงึตื™ืฆึตึฅืšึฐ ื•ึฐืขึทืœึพื‘ึผึฐืฆึดื™ืจึตึ–ืšึฐ ืฉืึนื“ึตึฅื“ ื ึธืคึธึฝืœืƒ

English:

With greater weeping than for Jazer I weep for you, O vine of Sibmah, Whose tendrils crossed the sea, Reached to the sea, to Jazer. A ravager has come down Upon your fig and grape harvests.

With the weeping for Ya'zer I will weep for you, vine of Sivmah, whose tendrils crossed the sea; the ravager has fallen on your summer fruit and vintage. Rashi notes Ya'zer had already been destroyed when this was said. Radak explains that the vine is a figure for the people, some killed and some carried far into exile, and that these cities once belonged to Reuven and Gad. Metzudat David reads the tendrils crossing the sea as exiles sent far away.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžื‘ื›ื™ ื™ืขื–ืจ ืื‘ื›ื” ืœืš. ื›ืฉื ืืžืจื” ื ื‘ื•ืื” ื–ื• ื›ื‘ืจ ื—ืจื‘ื” ื™ืขื–ืจ ื•ื”ื™ื ืกืžื•ื›ื” ืœืžื•ืื‘: ืื‘ื›ื” ืœืš. ืื‘ื›ื” ื‘ืฉื‘ื™ืœืš ื“ื•ื’ืžืช ืื•ืชื• ื‘ื›ื™ ื›ื™ ื’ื ืืช ืชื—ืจื‘ื™ ื›ืžื•ื”ื•: ื”ื’ืคืŸ ืฉื‘ืžื”. ืืจืฅ ื›ืจืžื™ื ื”ื™ืชื”: ื ื˜ื™ืฉื•ืชื™ืš. ืœืคื™ ืฉื“ื™ืžื” ืื•ืชื” ืœื’ืคืŸ ื“ื™ืžื” ืืช ื’ื‘ื•ืจื™ื” ืœื ื˜ื™ืฉื•ืช ื”ื’ืคืŸ: ืขื‘ืจื• ื™ื. ื”ืœื›ื• ื‘ื’ื•ืœื”: ืงื™ืฆืš. ืœืฉื•ืŸ ืงื™ืฅ ืชืื ื™ื ื•ืงืฆืš ืฉื”ื™ื ืœ' ืงืฅ ืื™ืŸ ื‘ื• ื™ื•"ื“ ื•ื”ืฆื“"ื™ ื“ื’ื•ืฉื”:
From the weeping of Jazar I will weep for you When this prophecy was said, Jazer had already been destroyed, and that was near Moab. I will weep for you I will weep for you, similar to that other weeping [i.e., for Jazer], for you will be destroyed just like [Jazer]. O grape vine of Sibmah It was a land of vineyards. your tendrils Since he compared them to a grape vine, he compared their mighty men to the tendrils of the vine. crossed the sea i.e., they went into exile. your dried figs Heb. ืงื™ืฆืš, an expression of dried figs, but ืงึดืฆึตืšึฐ (51:13), an expression of (ืงืฅ), an end, has no 'yud' and its 'tzaddi' has a 'dagesh.'

ืคืกื•ืง ืœืดื’ ยท Verse 33

Hebrew:

ื•ึฐื ึถืึถืกึฐืคึธึจื” ืฉื‚ึดืžึฐื—ึธึฅื” ื•ึธื’ึดึ›ื™ืœ ืžึดื›ึผึทืจึฐืžึถึ–ืœ ื•ึผืžึตืึถึฃืจึถืฅ ืžื•ึนืึธึ‘ื‘ ื•ึฐื™ึทึ™ื™ึดืŸึ™ ืžึดื™ืงึธื‘ึดึฃื™ื ื”ึดืฉืึฐื‘ึผึทึ”ืชึผึดื™ ืœึนืึพื™ึดื“ึฐืจึนึฃืšึฐ ื”ึตื™ื“ึธึ”ื“ ื”ึตื™ื“ึธึ–ื“ ืœึนึฅื ื”ึตื™ื“ึธึฝื“ืƒ

English:

Rejoicing and gladness Are gone from the farmland, From the country of Moab; I have put an end to wine in the presses, No one treads [the grapes] with shoutingโ€” The shout is a shout no more.

Joy and gladness are gathered from the fruitful field and the land of Moav; wine ceases from the presses, and no one treads with the shout of 'hedad.' Rashi explains that the shout heard will no longer be the harvest cry but the cry of those fleeing the sword. Metzudat David explains 'hedad' as the treaders' call to urge each other on. Radak notes the parallel in Yeshayahu.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื ืืกืคื”. ื•ื›ืœืชื” ืฉืœื ืชืจืื”: ืœื ื™ื“ืจื•ืš. ืขื ื‘ื™ื ื‘ืงื•ืœ ืขื ื•ืช ื”ื™ื“ื“ ื‘ืฉืžื—ื” ื›ืืฉืจ ื”ื™ื• ืขื•ืฉื™ื: ื”ื™ื“ื“ ืœื ื”ื™ื“ื“. ืฉื”ื™ื“ื“ ื™ืฆืขืงื• ืœื ื™ื”ื™ ื”ื™ื“ื“ ื”ืจืืฉื•ืŸ ื›ื™ ืื ื”ื™ื“ื“ ืฉืœ ืžื ื•ืกืช ื—ืจื‘:
shall be taken away Heb. ื•ื ืืกืคื”, shall be ended that it shall not be seen. one shall not tread grapes with a voice of shouting, "Hedad!" with joy as they were wont to do. The shouting shall be no shouting The shouting that they will cry will not be the first shouting, but the shouting of fleeing the sword.

ืคืกื•ืง ืœืดื“ ยท Verse 34

Hebrew:

ืžึดื–ึผึทืขึฒืงึทึจืช ื—ึถืฉืึฐื‘ึผึœื•ึนืŸ ืขึทื“ึพืึถืœึฐืขึธืœึตึ—ื” ืขึทื“ึพื™ึทึ™ื”ึทืฅึ™ ื ึธืชึฐื ึฃื•ึผ ืงื•ึนืœึธึ”ื ืžึดืฆึผึนึ™ืขึทืจึ™ ืขึทื“ึพื—ึนึฃืจึนื ึทึ”ื™ึดื ืขึถื’ึฐืœึทึ–ืช ืฉืึฐืœึดึฝืฉืึดื™ึผึธึ‘ื” ื›ึผึดึšื™ ื’ึผึทืึพืžึตึฃื™ ื ึดืžึฐืจึดึ”ื™ื ืœึดืžึฐืฉืึทืžึผึ–ื•ึนืช ื™ึดื”ึฐื™ึฝื•ึผืƒ

English:

There is an outcry from Heshbon to Elealeh, They raise their voices as far as Jahaz, From Zoar to Horonaim and Eglath-shelishiah. The Waters of Nimrim Shall also become desolation.

The outcry rises from Cheshbon to El'aleh and Yahatz, from Tzo'ar to Choronayim, 'a third heifer,' and even the waters of Nimrim will be desolate. Rashi renders ืขื’ืœืช ืฉืœื™ืฉื™ื” as 'a mighty province.' Metzudat David compares Moav to a prized third-born calf, and explains that since Moav's wealth was its pastureland, the drying of the waters means its ruin. Radak adds that the place will be desolate for lack of inhabitants.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืขื’ืœืช ืฉืœื™ืฉื™ื”. ืžื“ื™ื ื” ื’ื‘ืจืชื ื™ืช:
O third born heifer Heb. ืขื’ืœืช ืฉืœื™ืฉื™ื”, mighty province.

ืคืกื•ืง ืœืดื” ยท Verse 35

Hebrew:

ื•ึฐื”ึดืฉืึฐื‘ึผึทืชึผึดึฅื™ ืœึฐืžื•ึนืึธึ–ื‘ ื ึฐืึปืึพื™ึฐื”ึนื•ึธึ‘ื” ืžึทืขึฒืœึถึฃื” ื‘ึธืžึธึ”ื” ื•ึผืžึทืงึฐื˜ึดึ–ื™ืจ ืœึตืืœึนื”ึธึฝื™ื•ืƒ

English:

And I will make an end in Moab โ€”declares GODโ€” Of those who offer at a shrine And burn incense to their god.

God will put an end in Moav to the one who offers on the high place and burns incense to his god. Radak explains 'one who brings up' as one who offers a sacrifice on the high place. Metzudat David reads it as the result of mourning: no one will bring offerings, for all will be absorbed in their grief. The worship of Kemosh itself will cease.

ืคืกื•ืง ืœืดื• ยท Verse 36

Hebrew:

ืขึทืœึพื›ึผึตึžืŸ ืœึดื‘ึผึดึคื™ ืœึฐืžื•ึนืึธื‘ึ™ ื›ึผึทื—ึฒืœึดืœึดึฃื™ื ื™ึถื”ึฑืžึถึ”ื” ื•ึฐืœึดื‘ึผึดื™ึ™ ืึถืœึพืึทื ึฐืฉืึตึฃื™ ืงึดึฝื™ืจึพื—ึถึ”ืจึถืฉื‚ ื›ึผึทื—ึฒืœึดื™ืœึดึ–ื™ื ื™ึถื”ึฑืžึถึ‘ื” ืขึทืœึพื›ึผึตึ›ืŸ ื™ึดืชึฐืจึทึฅืช ืขึธืฉื‚ึธึ–ื” ืึธื‘ึธึฝื“ื•ึผืƒ

English:

Therefore, My heart moans for Moab like a flute; Like a flute my heart moans For the people of Kir-heresโ€” Therefore, The gains they have made shall vanish โ€”

My heart moans for Moav like flutes, for the men of Kir Cheres, because the abundance it gained is lost. Rashi reads ื™ืชืจืช ืขืฉื” as Moav's haughtiness, for which they perished. Radak and Metzudat David read it as the surplus wealth Moav amassed, all of which is lost. Both note the prophet speaks in the voice of the Moabites, whose hearts wail like the plaintive sound of flutes.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืขืœ ื›ืŸ ื™ืชืจืช ืขืฉื”. ืขืœ ืืฉืจ ื’ืื•ื” ืขืฉื” ืœื›ืš ืื‘ื“ื•:
because they dealt haughtily ื™ืชืจืช ืขืฉื”. Because they dealt haughtily, they perished.

ืคืกื•ืง ืœืดื– ยท Verse 37

Hebrew:

ื›ึผึดึคื™ ื›ื‡ืœึพืจึนืืฉืึ™ ืงื‡ืจึฐื—ึธึ”ื” ื•ึฐื›ื‡ืœึพื–ึธืงึธึ–ืŸ ื’ึผึฐืจึปืขึธึ‘ื” ืขึทึคืœ ื›ึผื‡ืœึพื™ึธื“ึทึ™ื™ึดืึ™ ื’ึผึฐื“ึปื“ึนึ”ืช ื•ึฐืขึทืœึพืžื‡ืชึฐื ึทึ–ื™ึดื ืฉื‚ึธึฝืงืƒ

English:

For every head is bald And every beard is shorn; On all hands there are gashes, And on the loins sackcloth.

Every head is bald, every beard cut, gashes on all hands and sackcloth on the loins. Rashi explains ื’ื“ื“ืช as scratches. Metzudat David details each mourning rite: tearing out hair, plucking the beard, cutting the flesh and wearing sackcloth. Radak explains that shaving the beard removes the face's beauty in mourning, and notes that the Torah forbids Israel such gashes.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื’ื“ื“ื•ืช. ืฉืจื™ื˜ื•ืช:
scratches Heb. ื’ื“ื“ืช.

ืคืกื•ืง ืœืดื— ยท Verse 38

Hebrew:

ืขึทึฃืœ ื›ึผื‡ืœึพื’ึผึทื’ึผึฅื•ึนืช ืžื•ึนืึธึ›ื‘ ื•ึผื‘ึดืจึฐื—ึนื‘ึนืชึถึ–ื™ื”ึธ ื›ึผึปืœึผึนึฃื” ืžึดืกึฐืคึผึตึ‘ื“ ื›ึผึดื™ึพืฉืึธื‘ึทึฃืจึฐืชึผึดื™ ืึถืชึพืžื•ึนืึธึ—ื‘ ื›ึผึดื›ึฐืœึดึ›ื™ ืึตึฝื™ืŸึพื—ึตึฅืคึถืฅ ื‘ึผึ–ื•ึน ื ึฐืึปืึพื™ึฐื”ึนื•ึธึฝื”ืƒ

English:

On all the roofs of Moab, And in its squares There is naught but lamentation; For I have broken Moab Like a vessel no one wants โ€”declares GOD.

On every rooftop and in every street of Moav there is lamentation, for God has broken Moav like an unwanted vessel. Radak explains that the mourning is done openly, on roofs and in squares, where all can see. Metzudat David glosses 'a vessel no one wants' as one with no further use. The image of the broken vessel echoes the smashed jars of verse 12.

ืคืกื•ืง ืœืดื˜ ยท Verse 39

Hebrew:

ืึตึฅื™ืšึฐ ื—ึทึ™ืชึผึธื”ึ™ ื”ึตื™ืœึดึ”ื™ืœื•ึผ ืึตึ›ื™ืšึฐ ื”ึดืคึฐื ึธื”ึพืขึนึฅืจึถืฃ ืžื•ึนืึธึ–ื‘ ื‘ึผึ‘ื•ึนืฉื ื•ึฐื”ึธื™ึธึฅื” ืžื•ึนืึธึ›ื‘ ืœึดืฉื‚ึฐื—ึนึฅืง ื•ึฐืœึดืžึฐื—ึดืชึผึธึ–ื” ืœึฐื›ื‡ืœึพืกึฐื‘ึดื™ื‘ึธึฝื™ื•ืƒย {ืก} ย ย ย ย ย ย ย ย 

English:

How he is dismayed! Wail! How Moab has turned his back in shame! Moab shall be a laughingstock And a shock to all those near him.

How it is shattered -- wail! How Moav has turned its back in shame; Moav will be a laughingstock and a terror to all around it. Rashi explains: wail over her and say, how was she dismayed. Metzudat David explains that the neighbours will mock Moav and fear the same fate. Radak notes the measure for measure: Moav, which laughed at Israel's exile, now becomes the object of laughter.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืื™ืš ื—ืชื” ื”ื™ืœื™ืœื•. ื”ื™ืœื™ืœื• ืขืœื™ื” ื•ืืžืจื• ืื™ืš ื—ืชื”:
Wail, "How was she dismayed?" Wail about her and say, "How was she dismayed?"

ืคืกื•ืง ืžืณ ยท Verse 40

Hebrew:

ื›ึผึดื™ึพื›ึนื”ึ™ ืึธืžึทึฃืจ ื™ึฐื”ึนื•ึธึ”ื” ื”ึดื ึผึตึฅื” ื›ึทื ึผึถึ–ืฉืึถืจ ื™ึดื“ึฐืึถึ‘ื” ื•ึผืคึธืจึทึฅืฉื‚ ื›ึผึฐื ึธืคึธึ–ื™ื• ืึถืœึพืžื•ึนืึธึฝื‘ืƒ

English:

For thus said GOD: See, he soars like an eagle And spreads out his wings against Moab!

Behold, he swoops like an eagle and spreads his wings over Moav. Rashi explains that the enemy will fly upon Moav like an eagle, and glosses ื™ื“ืื” as 'will fly.' Metzudat David stresses the speed of the attack. Radak identifies the enemy as Nevuchadnetzar, who will come swiftly upon them.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ื ืฉืจ ื™ื“ืื”. ื”ืื•ื™ื‘ ืืœ ืžื•ืื‘: ื™ื“ืื”. ื™ืขื•ืฃ:
like an eagle he shall soar [i.e.,] the enemy [shall swoop] upon Moab. shall soar Heb. ื™ื“ืื”, shall fly.

ืคืกื•ืง ืžืดื ยท Verse 41

Hebrew:

ื ึดืœึฐื›ึผึฐื“ึธื”ึ™ ื”ึทืงึผึฐืจึดื™ึผึ”ื•ึนืช ื•ึฐื”ึทืžึผึฐืฆึธื“ึ–ื•ึนืช ื ึดืชึฐืคึผึธึ‘ืฉื‚ึธื” ื•ึฐึฝึ ื”ึธื™ึธึ ื” ืœึตึžื‘ ื’ึผึดื‘ึผื•ึนืจึตึคื™ ืžื•ึนืึธื‘ึ™ ื‘ึผึทื™ึผึฃื•ึนื ื”ึทื”ึ”ื•ึผื ื›ึผึฐืœึตึ–ื‘ ืึดืฉืึผึธึฅื” ืžึฐืฆึตืจึธึฝื”ืƒ

English:

Kerioth shall be captured And the strongholds shall be seized. In that day, the heart of Moabโ€™s warriors Shall be like the heart of a woman in travail.

Keriyot is captured and the strongholds seized, and the heart of Moav's warriors will be like the heart of a woman in labour. Rashi takes Keriyot as a city name. Radak explains that the singular verb shows all the towns falling as quickly as one, and offers both readings of Keriyot. Metzudat David and Radak explain the image of the labouring woman, whose heart is utterly broken.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืงืจื™ื•ืช. ืฉื ื”ืขื™ืจ:
Kerioth Heb. ื”ืงืจื™ื•ืช, the name of the city.

ืคืกื•ืง ืžืดื‘ ยท Verse 42

Hebrew:

ื•ึฐื ึดืฉืึฐืžึทึฅื“ ืžื•ึนืึธึ–ื‘ ืžึตืขึธึ‘ื ื›ึผึดึฅื™ ืขึทืœึพื™ึฐื”ึนื•ึธึ–ื” ื”ึดื’ึฐื“ึผึดึฝื™ืœืƒ

English:

And Moab shall be destroyed as a people, For he vaunted himself against GOD.

Moav will be destroyed from being a people, because it magnified itself against the LORD. Metzudat David explains the sin: when Israel went into exile, Moav spoke contemptuously against Heaven, claiming that God was unable to help His people. The verse repeats the charge of verse 26 as the final reason for Moav's destruction as a nation.

ืคืกื•ืง ืžืดื’ ยท Verse 43

Hebrew:

ืคึผึทึฅื—ึทื“ ื•ึธืคึทึ–ื—ึทืช ื•ึธืคึธึ‘ื— ืขึธืœึถึ›ื™ืšึธ ื™ื•ึนืฉืึตึฅื‘ ืžื•ึนืึธึ–ื‘ ื ึฐืึปืึพื™ึฐื”ึนื•ึธึฝื”ืƒ

English:

Terror, and pit, and trap Upon you who dwell in Moab! โ€”declares GOD.

Terror, pit and trap upon you, inhabitant of Moav. Rashi explains that the first two are hardships side by side: terror makes him flee, and the pit waits for him to fall in, and he gives the Old French for pit. Metzudat David reads the triad as many varied troubles. The alliterative line (ืคื—ื“ ื•ืคื—ืช ื•ืคื—) is taken from Yeshayahu 24:17.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืคื—ื“ ื•ืคื—ืช. ืืœื• ื‘' ื“ื‘ืจื™ื ืงืฉื™ื ื–ื” ืืฆืœ ื–ื” ืฉื”ืคื—ื“ ื’ื•ืจื ืœื• ืœื ื•ืก ื•ื”ืคื—ืช ืžื•ื›ืŸ ืœื™ืคื•ืœ ื‘ื•: ืคื—ืช. ืคื•ืฉ"ื ื‘ืœืข"ื–:
Fright and a pit These are two hard things, one next to the other, for fright causes him to flee, and the pit is ready to fall into. ืคึผึทื—ึทืช is (fosse in French) a pit.

ืคืกื•ืง ืžืดื“ ยท Verse 44

Hebrew:

(ื”ื ื™ืก) [ื”ึทื ึผึธึžืก] ืžึดืคึผึฐื ึตึคื™ ื”ึทืคึผึทึ™ื—ึทื“ึ™ ื™ึดืคึผึนึฃืœ ืึถืœึพื”ึทืคึผึทึ”ื—ึทืช ื•ึฐื”ึธึฝืขึนืœึถื”ึ™ ืžึดืŸึพื”ึทืคึผึทึ”ื—ึทืช ื™ึดืœึผึธื›ึตึ–ื“ ื‘ึผึทืคึผึธึ‘ื— ื›ึผึดึฝื™ึพืึธื‘ึดึจื™ื ืึตืœึถึงื™ื”ึธ ืึถืœึพืžื•ึนืึธึ›ื‘ ืฉืึฐื ึทึฅืช ืคึผึฐืงึปื“ึผึธืชึธึ–ื ื ึฐืึปืึพื™ึฐื”ึนื•ึธึฝื”ืƒ

English:

He who flees from the terror Shall fall into the pit; And he who climbs out of the pit Shall be caught in the trap. For I will bring upon Moab The year of their doom โ€”declares GOD.

Whoever flees the terror falls into the pit, and whoever climbs out of the pit is caught in the trap, for God brings on Moav the year of its reckoning. Metzudat David explains that whoever escapes one disaster is caught by the next. Radak notes that the ketiv means one who makes others flee while the keri means one who flees himself, and both will be true.

ืคืกื•ืง ืžืดื” ยท Verse 45

Hebrew:

ื‘ึผึฐืฆึตึฅืœ ื—ึถืฉืึฐื‘ึผึ›ื•ึนืŸ ืขึธืžึฐื“ึ–ื•ึผ ืžึดื›ึผึนึฃื—ึท ื ึธืกึดึ‘ื™ื ื›ึผึดื™ึพืึตึžืฉื ื™ึธืฆึธึฃื ืžึตื—ึถืฉืึฐื‘ึผึ—ื•ึนืŸ ื•ึฐืœึถื”ึธื‘ึธื”ึ™ ืžึดื‘ึผึตึฃื™ืŸ ืกึดื™ื—ึ”ื•ึนืŸ ื•ึทืชึผึนึ™ืื›ึทืœึ™ ืคึผึฐืึทึฃืช ืžื•ึนืึธึ”ื‘ ื•ึฐืงื‡ื“ึฐืงึนึ–ื“ ื‘ึผึฐื ึตึฅื™ ืฉืึธืึฝื•ึนืŸืƒ

English:

In the shelter of Heshbon Fugitives halt exhausted; For fire went forth from Heshbon, Flame from the midst of Sihon, Consuming the brow of Moab, The pate of the people of Shaon.

Fugitives stop exhausted in the shadow of Cheshbon, but fire goes forth from Cheshbon and flame from Sichon's city, consuming the brow of Moav and the crown of the tumultuous. Rashi explains Cheshbon was high and cast shade, and ืžื‘ื™ืŸ as 'from the city of.' Radak and Metzudat David note that Cheshbon was once Sichon's, and the verse echoes the Torah's song of Bamidbar 21:28.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื‘ืฆืœ ื—ืฉื‘ื•ืŸ. ืฉื”ื™ื ื’ื‘ื•ื”ื” ื•ื™ืฉ ืœื” ืฆืœ: ืขืžื“ื•. ื”ื ืกื™ื ืœื ื•ื— ื‘ืฆืœ ืืฉืจ ืœื ื”ื™ื” ื‘ื”ืŸ ืขื•ื“ ื›ื— ืœื ื•ืก: ืžื‘ืŸ ืกื™ื—ื•ืŸ. ืžืขื™ืจ ืกื™ื—ื•ืŸ ื›ืžื• ื‘ืŸ ืจืื•ื‘ืŸ (ื‘ื™ื”ื•ืฉืข ื˜): ื•ืงื“ืงื“. ืื˜ืจื™ืคื™ืจืฆื“"ื ื‘ืœืข"ื– ื•ืžื ื—ื ื—ื‘ืจื• ืœ' ืžืงื•ืจ ื•ื™"ืช ื•ื™ืงื™ืจื™ ืœืฉื•ืŸ ื™ืงืจ: ื‘ื ื™ ืฉืื•ืŸ. ืื•ืชื ืฉื”ื™ื• ืžื’ื‘ื™ื”ื™ื ืงื•ืœ ืชืคืืจืช:
In the shadow of Heshbon which is high and has a shadow. stood Those who were fleeing [stood] to rest in the shadow since they had no more strength to flee. from the city of Sihon Heb. ืžื‘ื™ืŸ, from the city of Sihon. Cf. "the city of (ื‘ึผึถืŸ) Reuben" in Joshua (15:6). and the crown of the head Heb. ื•ืงื“ืงื“, (estrit in Provencal or estrif in O.F. [to fight]) and Menahem (Machbereth Menahem p. 158) classified it as an expression of a spring (ืžึธืงื•ึนืจ) and Jonathan rendered: ื™ึทืงึผึดื™ืจึตื™ the esteemed ones, an expression of ื™ึฐืงึธืจ, esteem. the tumultuous ones Heb. ื‘ื ื™ ืฉืื•ืŸ, those who would raise their voice with boasting.

ืคืกื•ืง ืžืดื• ยท Verse 46

Hebrew:

ืื•ึนื™ึพืœึฐืšึธึฃ ืžื•ึนืึธึ”ื‘ ืึธื‘ึทึ–ื“ ืขึทืึพื›ึผึฐืžึ‘ื•ึนืฉื ื›ึผึดึฝื™ึพืœึปืงึผึฐื—ึคื•ึผ ื‘ึธื ึถึ™ื™ืšึธึ™ ื‘ึผึทืฉืึผึถึ”ื‘ึดื™ ื•ึผื‘ึฐื ึนืชึถึ–ื™ืšึธ ื‘ึผึทืฉืึผึดื‘ึฐื™ึธึฝื”ืƒ

English:

Woe to you, O Moab! The people of Chemosh are undone, For your sons are carried off into captivity, Your daughters into exile.

Woe to you, Moav; the people of Kemosh is lost, for your sons are taken captive and your daughters into captivity. Radak notes that the content matches the verse in the Torah (Bamidbar 21:29) though the words differ. Metzudat David explains 'the people of Kemosh' as the nation that served that idol, now destroyed together with its god.

ืคืกื•ืง ืžืดื– ยท Verse 47

Hebrew:

ื•ึฐืฉืึทื‘ึฐืชึผึดึงื™ ืฉืึฐื‘ื•ึผืชึพืžื•ึนืึธึ›ื‘ ื‘ึผึฐืึทื—ึฒืจึดึฅื™ืช ื”ึทื™ึผึธืžึดึ–ื™ื ื ึฐืึปืึพื™ึฐื”ึนื•ึธึ‘ื” ืขึทื“ึพื”ึตึ–ื ึผึธื” ืžึดืฉืึฐืคึผึทึฅื˜ ืžื•ึนืึธึฝื‘ืƒย {ืก} ย ย ย ย ย ย ย ย 

English:

But I will restore the fortunes of Moab in the days to comeโ€”declares GOD. Thus far is the judgment on Moab.

Yet God will restore the captivity of Moav at the end of days; thus far is the judgment of Moav. Metzudat David reads 'end of days' as after a long time. Radak places it in the days of the Mashiach, alongside the parallel promise to Ammon and Tzefanyah's vision, and notes that some remnant of these scattered nations may yet survive. Radak explains the closing words as marking the end of a long oracle.

โ† Jeremiah 47 | Jeremiah 49 โ†’

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