## Ibn Ezra on Isaiah Chapter 16

###### Ibn Ezra on Isaiah 16:1:1
[Ibn Ezra on Isaiah 16:1:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:1:1)

**שלחו כר.** מין ממיני הגמל שירוץ מגזרת הכרי והרצים (מלכים ב' י"א י"ט), ויש אומרים כי מושל ארץ תואר הכר בעבור שפסיעתו בארץ גדולה מכל פסע, והנכון להיות כר סמוך כי לא ימצא רק אצל המושלים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
כר *The dromedary*.¹ A species of camel, that runs swiftly; comp. הכרי the swift messenger² (2 Kings 11:19). According to some, הכר the dromedary, is called מושל ארץ the ruler of the earth, because its strides over the ground are the greatest;³ but it is more correct to say that כר is in the construct state: the animal is found only in the possession of monarchs.⁴

footnotes:
¹ A. V., The lamb.
² Literally, the rider on the dromedary or its leader. See I. E. on Gen. 31:34.
³ R. Jonah Ibn Ganah is mentioned by Kimchi as the author of this opinion.
⁴ I. E. means to say that only princes kept such animals for their messengers; either because they were expensive, or because only the princes wanted them for the transmission of important state-messages; and that therefore the expression is used: The dromedary of the ruler of the land. According to this opinion, we must assume that the word כר dromedary is here used instead of כרי the rider.


###### Ibn Ezra on Isaiah 16:2:1
[Ibn Ezra on Isaiah 16:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:2:1)

**והיה.** מואב כעוף נודד:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
והיה *And he*⁵ *shall be*. The Moabite shall be.

footnotes:
⁵ A. V., It.


###### Ibn Ezra on Isaiah 16:2:2
[Ibn Ezra on Isaiah 16:2:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:2:2)

**בנות מואב.** הם הכפרים כמו וילכדו בנותיה (במדבר כ "א ל"ב):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*The daughters of Moab*. The villages. Comp. Num. 21:32


###### Ibn Ezra on Isaiah 16:3:1
[Ibn Ezra on Isaiah 16:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:3:1)

**הביאי.** דברי הנביא למואב, קודם שתבא לך זאת הצרה הביאי לנפשך עצה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Take counsel*, etc. The prophet says to Moab, Before this misfortune befalls thee, take counsel for thyself.


###### Ibn Ezra on Isaiah 16:3:2
[Ibn Ezra on Isaiah 16:3:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:3:2)

**פלילה.** שם על משקל בכח האכילה (מלכים א' י"ט ח') מגזרת פלילים (דברים ל"ב ל"א):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
פלילה *Judgment*. The form of the word is like that of אכילה eating (1 Kings 21:32); comp. פלילים judges (Deut. 32:21).


###### Ibn Ezra on Isaiah 16:3:3
[Ibn Ezra on Isaiah 16:3:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:3:3)

**צלך.** שתסתירי ישראל בברחם אליך נדחים, ממקומם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Thy shadow*. To hide the Israelites, when they take refuge with thee. נדחים *Outcasts*. People that are banished from their home.


###### Ibn Ezra on Isaiah 16:3:4
[Ibn Ezra on Isaiah 16:3:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:3:4)

**נודד.** אליך, אל תגלי:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
נודד *Him that wandereth*, without being banished.⁶ *Bewray not*, when he cometh unto thee.

footnotes:
⁶ The difference between נדח and נודד is probably derived from the fact that the former is a passive form, participle Niphal, the latter active, participle Kal.


###### Ibn Ezra on Isaiah 16:4:1
[Ibn Ezra on Isaiah 16:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:4:1)

**יגורו.** נדחי, דברי הנביא או השם בעבור כבוד ישראל:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Mine outcasts*. The outcasts, who are the brethren of the prophet, or who are the people of the Lord.⁷ It is certainly flattering attribute assigned to the Israelites.

footnotes:
⁷ The first person used by a prophet may be referred to the prophet that speaks, or to God in whose name he speaks, and whose words he faithfully communicates to us.


###### Ibn Ezra on Isaiah 16:4:2
[Ibn Ezra on Isaiah 16:4:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:4:2)

**מפני שודד.** ששדד שומרון והוא מלך אשור:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*The spoiler*, who had conquered Samaria, viz., the king of Assyria.


###### Ibn Ezra on Isaiah 16:4:3
[Ibn Ezra on Isaiah 16:4:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:4:3)

**כי וגו'.** עוד יבוא עת שיאבד זה הנוגש ויכלה השוד:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*For the extortioner*, etc. For there shall yet be a time, when this tyrant will perish and oppression cease.


###### Ibn Ezra on Isaiah 16:4:4
[Ibn Ezra on Isaiah 16:4:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:4:4)

**המץ.** תואר השם והוא יוצא, למען תמוצו (ישעיהו ס"ו י"א) כמותו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
המץ *The extortioner*. A transitive adjective; root מצץ to suck, or to press; comp. תמצו You press out (66:11).


###### Ibn Ezra on Isaiah 16:4:5
[Ibn Ezra on Isaiah 16:4:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:4:5)

**תמו.** מחנות **רומס** הוא מלך אשור:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*They are gone*. The armies of *the oppressor*, the king of Assyria, are gone.⁸

footnotes:
⁸ The plural of the verb תמו does not agree with the singular רומס; I. E. supplies therefore the word מחנות armies, as the noun governing the genitive רומם of the oppressor.


###### Ibn Ezra on Isaiah 16:5:1
[Ibn Ezra on Isaiah 16:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:5:1)

**והוכן [בחסד].** בעבור החסד:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
בחסד For the piety⁹ (of Hezekiah).

footnotes:
⁹ The throne will be established as a reward for the piety of Hezekiah. A. V., In mercy,


###### Ibn Ezra on Isaiah 16:5:2
[Ibn Ezra on Isaiah 16:5:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:5:2)

**כסא.** המלוכה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*The throne* of royalty.


###### Ibn Ezra on Isaiah 16:5:3
[Ibn Ezra on Isaiah 16:5:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:5:3)

**באהל דוד.** היא ירושלם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*In the tabernacle of David*. In Jerusalem.


###### Ibn Ezra on Isaiah 16:5:4
[Ibn Ezra on Isaiah 16:5:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:5:4)

**שופט.** זה חזקיהו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*A judge*. Hezekiah.


###### Ibn Ezra on Isaiah 16:5:5
[Ibn Ezra on Isaiah 16:5:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:5:5)

**ומהיר צדק.** תאר השם מגזרת מהרה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
מהיר *Quick*.¹⁰ Root מהר to be quick; comp. מהרה quickly.

footnotes:
¹⁰ A. V., hasting.


###### Ibn Ezra on Isaiah 16:6:1
[Ibn Ezra on Isaiah 16:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:6:1)

**שמענו.** ידבר הנביא על לשון ישראל או הגוים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*We have heard*. The prophet represents now the Israelites or the other nations as speaking.


###### Ibn Ezra on Isaiah 16:6:2
[Ibn Ezra on Isaiah 16:6:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:6:2)

**גא.** חסר ה"א והיא מלה זרה::

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
נא *Proud*. The omission of the ה is irregular.¹¹

footnotes:
¹¹ Root גאה to be proud. Kimchi compares נֵּאֶה ═ נֵּא with רֵעֶה ═ רֵעַ friend.


###### Ibn Ezra on Isaiah 16:6:3
[Ibn Ezra on Isaiah 16:6:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:6:3)

**לא כן בדיו.** לא יהיה כן בדיו כמו ותעש בדים (יחזקאל י"ז ו'), ויש אומרים מחשבותיו, ולא כן כמו כן בנות צלפחד ובדיו כמו בדיך מתים יחרישו (איוב י"א ג'):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
לא כן בדיו *His branches*¹² *will not be so*. Comp. בדים branches (Ez. 17:6). Others render בדיו his thoughtsand כן right; comp. Num. 27:7. As to בדיו his thoughtscomp. בדיך thy words (Job 11:3)

footnotes:
¹² A. V., lies. Branches is a figurative expression for children: the meaning of the whole phrase is, his children will not be as proud as he is.


###### Ibn Ezra on Isaiah 16:7:1
[Ibn Ezra on Isaiah 16:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:7:1)

**לכן. לאשישי.** יש אומרים ליסודי, והטעם שיהגו והם נאים כאשר יספרו מעלת אשישי קיר חרשת, וכן בתרגום ארמית ואושיא יחיטו (עזרא ד' י"ג), והנכון בעיני שהוא כמו אשישי ענבי' והעד גפן שבמה, והטעם שתהגו ואתם נכאים כאשר תזכרו ימי השמחה הפך היללה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
לאשישי קיר חרשת תהגו אך נכאים Some explain, For the foundations of Kir Haresheth shall you mourn, Surely they are stricken; that is, they will think of the present ruins of Kir Haresheth, when people will speak of their former grandeur. As to אשישי foundations, comp. the Chaldæan אֻשַׁיָא the foundations (Ezra 4:12). I, however, prefer to connect לאשישי with אשישי flagons (Hos. 3:1), since the vine of Sibma is mentioned immediately afterwards, and to explain the passage thus—When you will remember the joyful days of the past, which are a contrast to the distress now prevailing, you will lament that you are stricken.¹³

footnotes:
¹³ In both explanations the words אך נבאים are the words uttered by the Moabites in their grief; in the first we have to supply הֶם they, that is the foundations; in the second אנחנו we.


###### Ibn Ezra on Isaiah 16:8:1
[Ibn Ezra on Isaiah 16:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:8:1)

**כי שדמות.** כמו ומשדמות עמורה (דברים ל"ב ל"ב) כמו גפנים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
שדמות *Vine trees*.¹⁴ Comp. Deut. 32:32.

footnotes:
¹⁴ A. V., Fields.


###### Ibn Ezra on Isaiah 16:8:2
[Ibn Ezra on Isaiah 16:8:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:8:2)

**אמלל.** כל אחד:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
אמלל *Languisheth*.¹⁵ Each of them languisheth.¹⁶

footnotes:
¹⁵ A. V., Languish.
¹⁶ See c. ii., Note 18.


###### Ibn Ezra on Isaiah 16:8:3
[Ibn Ezra on Isaiah 16:8:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:8:3)

**בעלי גוי'.** כמו אדני יוסף (בראשית ל"ט כ'), כ סף ישיב לבעליו (שמות כ"ד ל"ד), והם מלכי אשור:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
בעלי גוים *The chief of nations*.¹⁷ Comp.¹⁸ אדני יוסף the master of Joseph (Gen. 39:20). לבעליו to his owner (Ex. 21:34). The king¹⁹ of Assyria is meant by בעלי הגוים the chief of nations.

footnotes:
¹⁷ A. V., The lords of the heathen.
¹⁸ The instances quoted are to prove the use of the plural of nouns denoting master or lord in reference to an individual.
¹⁹ The Hebrew text has והם מלכי אשור, The kings of Assyria are meant, but the instances quoted by I. E. show that בעלי signifies chief, not chiefs. We must therefore read either והוא מלך אשור, And this is the king of Assyria, or או הם מלכי אשור, or the kings of Assyria are meant thereby. In the latter case a second explanation is given, which leaves to the plural בעלי its proper meaning chiefs.


###### Ibn Ezra on Isaiah 16:8:4
[Ibn Ezra on Isaiah 16:8:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:8:4)

**הלמו שרוקיה.** הכו כמו והלמה סיסרא (שופטים ה' כ"ו):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
הלמו *Have broken down*. Root הלם to smite; comp. והלמה And she smote (Judg. 5:26).


###### Ibn Ezra on Isaiah 16:8:5
[Ibn Ezra on Isaiah 16:8:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:8:5)

**עד יעזר נגעו.** כל כך היו רחבים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*They are come even unto Jazer*. They are so long.


###### Ibn Ezra on Isaiah 16:8:6
[Ibn Ezra on Isaiah 16:8:6](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:8:6)

**תעו מדבר.** שרחבו עד מקום שאין שם ישוב:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*They wandered into the wilderness*. They extended beyond the boundaries of the inhabited land.


###### Ibn Ezra on Isaiah 16:8:7
[Ibn Ezra on Isaiah 16:8:7](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:8:7)

**שלוחותיה.** אילניה כמו שלחיך פרדס רימונים (שיר השירים ד' י"ג):

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
שלוחתיה *Her trees*.²⁰ Comp. שלחיך פרדס דמונים thy plants an orchard of pomegranates (Song 4:13).

footnotes:
²⁰ A. V., Her branches.


###### Ibn Ezra on Isaiah 16:8:8
[Ibn Ezra on Isaiah 16:8:8](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:8:8)

**נטשו.** כמו והנם נטושי' (שמואל א' ל' ט"ו), פרושים:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
נטשו *They spread*. Comp. נטושים spread (2 Sam. 30:16)


###### Ibn Ezra on Isaiah 16:9:1
[Ibn Ezra on Isaiah 16:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:9:1)

**על כן אבכה.** יאמר כל א' וא' ממואב:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*I will bewail*. These are the words which every Moabite will speak.


###### Ibn Ezra on Isaiah 16:9:2
[Ibn Ezra on Isaiah 16:9:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:9:2)

**גפן שבמ'.** שם מקום ויחסר על:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Sibma*. Name of a place; supply על for.²¹

footnotes:
²¹ Before נפן For the vine of Sibma.


###### Ibn Ezra on Isaiah 16:9:3
[Ibn Ezra on Isaiah 16:9:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:9:3)

**אריוך.** מלה זרה כי היו"ד תחת הוי"ו והוי"ו תחת ה"א נח והיא מלה זרה, והכ"ף לנוכח חשבון, והיא מדינת מואב הגדולה:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
אריוך *I will water thee*. An irregular form; י is instead of ו, and ו instead of ה; the pronominal suffix of the second person refers to Heshbon, the largest province of Moab.


###### Ibn Ezra on Isaiah 16:9:4
[Ibn Ezra on Isaiah 16:9:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:9:4)

**על קיצך.** פרי הקיץ:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
קיצך *Thy summer fruit*. Thy fruit of the summer (קַיִץ).


###### Ibn Ezra on Isaiah 16:9:5
[Ibn Ezra on Isaiah 16:9:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:9:5)

**הידד.** זאת המלה ידברו בה הרומסים והדורכים והנה ישחת הפרי והקציר בעודנו רטוב:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
הידד *Hedad*. A word used by those that stamp and trample about, causing damage to the fruits and the com while they are still fresh.²²

footnotes:
²² According to I. E. קיץ and קציר denote here the fruits and corn, while not yet fit for the press and threshing floor; and Hedad, an interjection uttered by people running and trampling about, indicates therefore the destruction of the harvest caused by the hostile armies; but Hedad in the next verse accompanying the treading and pressing of the grapes in the wine-press, is the cause of rejoicing to the owner of the vineyard.


###### Ibn Ezra on Isaiah 16:10:1
[Ibn Ezra on Isaiah 16:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:10:1)

**ונאסף.** יאסף הגיל אל אחרים מהם, והטעם יסור מהם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*The gladness is gathered*, to be taken away from them and given to others; it will leave them.


###### Ibn Ezra on Isaiah 16:10:2
[Ibn Ezra on Isaiah 16:10:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:10:2)

**הכרמל** כי גם למואב חלק בו:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*The Karmel*. A part of which belonged to Moab.²³

footnotes:
²³ Mount Karmel is generally believed to be in the west of Palestine, a promontory on the Mediterranean sea. I. E. supposes perhaps the existence of another Mount Karmel in the east of the Jordan, between the land of Moab and Israel.


###### Ibn Ezra on Isaiah 16:10:3
[Ibn Ezra on Isaiah 16:10:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:10:3)

**ירועע.** מגזרת תרועה (ויקרא כ"ג כ"ד) מהפעלים השניים כפולי האות האחרון:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ירועע *He will shout*. Comp. תרועה blowing the trumpet (Lev. 23:24); ירועע is Polel of a verb הידד.²⁴

footnotes:
²⁴ Root רוע to shout.


###### Ibn Ezra on Isaiah 16:10:4
[Ibn Ezra on Isaiah 16:10:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:10:4)

**הידד.** ביקב להוציא היין לשבח, הפך הקיץ והקציר:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
ע״ו *Hedad*. The hedad is pleasant, when it is heard at the wine press, at the time when the wine is produced; but its effect is of an opposite character, when it is heard in the midst of the fresh fruits and corn.²²

footnotes:
²² According to I. E. קיץ and קציר denote here the fruits and corn, while not yet fit for the press and threshing floor; and Hedad, an interjection uttered by people running and trampling about, indicates therefore the destruction of the harvest caused by the hostile armies; but Hedad in the next verse accompanying the treading and pressing of the grapes in the wine-press, is the cause of rejoicing to the owner of the vineyard.


###### Ibn Ezra on Isaiah 16:11:1
[Ibn Ezra on Isaiah 16:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:11:1)

**על כן מעי.** איננו דברי הנביא רק ידבר על לשון איש מואב:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Wherefore my heart*, etc. These are not the words of the prophet, but of the Moabites, whom the prophet represents as speaking.


###### Ibn Ezra on Isaiah 16:12:1
[Ibn Ezra on Isaiah 16:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:12:1)

**והיה כי נראה כי נלאה מואב.** עלה על הבמה לע"ז, או נלאה על הבמה כטעם ולא יוכל, והוא הנכון:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Moab is weary*, etc. He is tired of going up to the high place for the worship of idols; or it is to be taken in the same sense as ולא יוכל And he shall not prevail. The second explanation is preferable.²⁵

footnotes:
²⁵ According to the first explanation, the Moabites visit the high place so often, that they are tired of it; they see that it is without any use for them. According to the second, they wish to worship on the high places, but they are weary before reaching them, because of the continual trouble and anxiety caused by the enemy.


###### Ibn Ezra on Isaiah 16:13:1
[Ibn Ezra on Isaiah 16:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:13:1)

**זה.** אשר דבר יי, דברו היא גזרה שגזר, כמלך שיאמר למשרתיו עשו כן על דרך משל להבין השומעי':

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*Hath spoken*. His word is His decree.²⁶ The expression hath spoken, is a figure taken from the custom of a king, who gives the orders to his servants. The figure is used in order to bring the idea of the divine decree nearer to our understanding.

footnotes:
²⁶ The decrees of the Lord are according to I. E. not mere words, but facts; they are the first step towards their realisation.


###### Ibn Ezra on Isaiah 16:14:1
[Ibn Ezra on Isaiah 16:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:14:1)

**ועתה דבר וגו'.** השם גלה זה הסוד כי שלש שנים נשארו, והטעם [צ"ל וטעם] כשני שכיר שכל יום יבשר נפשו מתי יגיע הקץ כן הנביא היה שמח בגעת קץ אידם:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*But now the Lord hath spoken*, etc. God hath now revealed this prediction, namely, that three years are left till the fulfilment of the above prophecy.


###### Ibn Ezra on Isaiah 16:14:2
[Ibn Ezra on Isaiah 16:14:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:14:2)

**ונקלה.** כבודו שהוא המון רב וישאר מעט מזער:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
*As the years of a hireling*, who daily counts when the end will come; so the prophet is satisfied, when he sees that the time of the calamity of Moab approaches.²⁷ *And the glory of Moab*. His great armies. ונקלה וגו׳ Shall be diminished, and but very few will remain.²⁸

footnotes:
²⁷ Just the contrary remark is made in Rashi on 15:5: that the prophets sympathised with other nations in their calamities.
²⁸ A. V., Shall be contemned, with all that great multitude.


###### Ibn Ezra on Isaiah 16:14:3
[Ibn Ezra on Isaiah 16:14:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Isaiah/r/16:14:3)

**לא כביר.** לא עם גדול במספר [כמו] ידוע כבירים, (איוב ל"ד כ"ד) או טעמו לא ישאר מהם אדם גדול כמו הן אל כביר [שם ל"ו ה']:

**Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873:**
לא כביר Not great,²⁹ quantitative; comp. כבירים many (Job 34:24), or Not great, qualitative; the meaning of the phrase is there will not be left of them any great man; comp. כביר great (Job 36:5)

footnotes:
²⁹ A. V., Feeble.