'When Israel was a child, then I loved him, and out of Egypt I called My son' — drawn with cords of a man, with bands of love; and though they turn to Egypt and Assyria, the divine compassion overturns the sentence: 'How shall I give you up, Ephraim?... My heart is turned within Me... for I am God, and not man, the Holy One in the midst of you; and I will not come in fury.'
Tap any Hebrew word to reveal its root, value, and meanings.
When Israel was a child, then I loved him, And out of Egypt I called My son.
verse value 2145
Insights
Verse structure: 7 words, 32 letters. Verse gematria: 2145 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "when" (כִּ֛י, 2 letters) and the longest is "and·from·Egypt" (וּמִמִּצְרַ֖יִם, 7 letters). 5 words in this verse appear nowhere else in Hosea. Unique to this verse in Hosea (hapax): "boy" (נַ֥עַר), "and·I·loved·him" (וָאֹהֲבֵ֑הוּ), "and·from·Egypt" (וּמִמִּצְרַ֖יִם). 7 unique roots are used. Frequent roots: "when" (root כי, 48x in Hosea); "Israel" (root ישראל, 39x in Hosea). The etnachta (major mid-verse pause) falls on 'and·I·loved·him', dividing the verse into phrases of 4 and 3 words. Full calculation: כִּ֛י [when] (30) + נַ֥עַר [boy] (320) + יִשְׂרָאֵ֖ל [Israel] (541) + וָאֹהֲבֵ֑הוּ [and·I·loved·him] (25) + וּמִמִּצְרַ֖יִם [and·from·Egypt] (426) + קָרָ֥אתִי [I·called] (711) + לִבְנִֽי [to·my·son] (92) = 2145.
Rashi
And out of Egypt I called My children. Through the prophets, to cleave to My Torah; and what did they do?
Ibn Ezra
"For he is a child" – this teaches that I have instructed him, for from the time he was a child, and the meaning is "when he went out from Egypt," then I began to discipline him because I loved him.
Radak
"For He said, 'My son is but a youth, and I have loved him.' While he was yet a youth, I loved him, and this refers to his time in Egypt. Therefore, I am more indignant with him than with the other nations, for from his youth I have loved him and delivered him from the hands of his enemies. And when he transgresses My commandments, it is incumbent upon Me to discipline him, just as a man disciplines his son. This is what is stated: 'Out of Egypt I called My son,' as it is said, 'Israel is My son, My firstborn,' and it is said to you, 'Let My son go, that he may serve Me.' The interpretation of 'I called My son' is that I called Pharaoh on account of Israel, My son; or alternatively, the interpretation is that I called him while he was My son. The meaning of 'out of Egypt' is that from that time onward, He resolved to call him 'My son.'"
Metzudat David
"For he is a child." Even while he was still in his youth, enslaved in Egypt, I loved him.
"And from Egypt." From the time He brought forth My son from Egypt, I called to him. This means: I sent to him My servants, the prophets, to call him to return to Me.
Malbim
"For Israel was a child" — when Israel was still a young boy, tender in years, namely, in Egypt. And then, "I loved him." "Out of Egypt I called My son" — even though he did not call Me, I called him with love, that he should come to Me, like a father who loves his son and calls him to come to him, even though the son does not call him.
The more they called them, the more they went from them; They sacrificed to the Baalim, And offered to graven images.
verse value 1584
Insights
Verse structure: 9 words, 43 letters. Verse gematria: 1584 is divisible by 18, the value of chai ('life'). The shortest word is "so" (כֵּ֚ן, 2 letters) and the longest is "and·to·the·graven·images" (וְלַפְּסִלִ֖ים, 7 letters). 4 words in this verse appear nowhere else in Hosea. Unique to this verse in Hosea (hapax): "from·their·face" (מִפְּנֵיהֶ֔ם), "to·the·Baalim" (לַבְּעָלִ֣ים), "and·to·the·graven·images" (וְלַפְּסִלִ֖ים). 9 unique roots are used. Frequent roots: "to·them" (root הם, 31x in Hosea); "they·went" (root הלך, 22x in Hosea). The etnachta (major mid-verse pause) falls on 'to·them', dividing the verse into phrases of 2 and 7 words. Full calculation: קָרְא֖וּ [they·called] (307) + לָהֶ֑ם [to·them] (75) + כֵּ֚ן [so] (70) + הָלְכ֣וּ [they·went] (61) + מִפְּנֵיהֶ֔ם [from·their·face] (225) + לַבְּעָלִ֣ים [to·the·Baalim] (182) + יְזַבֵּ֔חוּ [they·would·sacrifice] (33) + וְלַפְּסִלִ֖ים [and·to·the·graven·images] (256) + יְקַטֵּרֽוּן [they·offered] (375) = 1584.
Rashi
They called to them, yet they fled from before them. Whatever the prophets called to them to teach them the good way, they turned their backs and fled from before them.
"To the owners they shall sacrifice." The manner of Scripture is to speak thus, as it says, "According to their multitude, so have they sinned against Me" (above, 4), and "According as they afflicted him, so did he increase" (Exodus 1:12).
Ibn Ezra
"They called out" – The meaning is: "Out of Egypt I called My children to serve Me," and now they called out to the Baalim; and just as they called out to the Baalim, so too they went and wandered from their land before them. And there are those who say: The prophets called out to them, and they went backward.
Radak
"Call to them." The prophets whom I send to them, call to them morning and evening to return to the Lord.
Thus they went before them. Whenever they called out to them, they would go ahead of them, neither heeding their words nor ceasing from their evil deeds.
"To the calves they shall sacrifice, and to the idols they shall burn incense." And so it will increase, and so it will spread.
Metzudat David
They called upon them. Just as the prophets frequently called upon them in the name of God, so too did they frequently go and flee from them, refusing to listen; yet they sacrificed to calves.
Malbim
“Call to them,” but the masters who are serving are the opposite, for they call to them, and the masters go before them and distance themselves from them. And the verse explains “Call to them”: To whom? To the masters whom they will sacrifice to, and to the idols whom they will burn incense to; Israel calls to the masters, yet they are distant from them.
And I, I taught Ephraim to walk, Taking them by their arms; But they knew not that I healed them.
verse value 3326
Insights
Verse structure: 9 words, 44 letters. The shortest word is "that" (כִּ֥י, 2 letters) and the longest is "upon·his·arms" (עַל־זְרוֹעֹתָ֑יו, 9 letters). 4 words in this verse appear nowhere else in Hosea. Unique to this verse in Hosea (hapax): "I·taught·to·walk" (תִרְגַּ֙לְתִּי֙), "took·them" (קָחָ֖ם), "upon·his·arms" (עַל־זְרוֹעֹתָ֑יו). 9 unique roots are used. Frequent roots: "and·not" (root לא, 49x in Hosea); "that" (root כי, 48x in Hosea); "to·Ephraim" (root אפרים, 37x in Hosea). The etnachta (major mid-verse pause) falls on 'upon·his·arms', dividing the verse into phrases of 5 and 4 words. Full calculation: וְאָנֹכִ֤י [and·I] (87) + תִרְגַּ֙לְתִּי֙ [I·taught·to·walk] (1043) + לְאֶפְרַ֔יִם [to·Ephraim] (361) + קָחָ֖ם [took·them] (148) + עַל־זְרוֹעֹתָ֑יו [upon·his·arms] (799) + וְלֹ֥א [and·not] (37) + יָדְע֖וּ [know] (90) + כִּ֥י [that] (30) + רְפָאתִֽים [I·healed·them] (731) = 3326.
Rashi
"And I have trained Ephraim..." I sent before them a leader who accustoms them gently.
"Take them upon His arms." This refers to Moses, of whom it is stated (Numbers 11:12), "As a man carries a nursing child."
"Targalti" (I practiced). Like "hargalti" (I accustomed), and it has no parallel.
"And they did not know that I had healed them": They did know, but they trod underfoot with their heel, pretending to be as if they did not know. And it is an aggadah in Midrash Rabbah, Rabbi Tanchuma expounds: This refers to the sons of Joseph. When he brought them before Jacob to bless them, Jacob saw that wicked ones were destined to emerge from Ephraim—Jeroboam and Ahab—and the Divine Spirit departed from him, and he said, "Who are these?" (Genesis 48:8-9). Joseph pleaded for mercy, and the Divine Spirit came to rest upon Jacob, and he blessed them. This is the meaning of "And I have trained my spirit upon Jacob for the sake of Ephraim," and he took them upon his arms.
Ibn Ezra
"And I have trained him" – The letter tav in "targalti" (I have trained) takes the place of a he, and there is no such instance in Scripture. The meaning is that I accustomed him to walk on his feet, just as a child is accustomed to being carried on one’s arms, which is a method of treatment to strengthen the child until he is able to walk. And because Israel was likened to a trained ox, He said: "with the cords of man" – meaning with strong bonds.
"Drawn with cords of love" – with love, not like the ropes that pull the neck of the ox that plows.
Radak
"And I have trained Ephraim." The remembrance of Ephraim is mentioned because, since he made the calves, he said, "How will He repay me this, for I have done them many kindnesses, and I accustomed them to the pilgrimage festivals, and I did not burden them with My commandments and My service."
"Targalti." The term is from the root "to accustom," and the yod takes the place of the he; thus, "I accustomed." This is the view of the grammarians. And my brother, Rabbi Moses, of blessed memory, said that it is a noun, "targalti," on the pattern of "tif'arti." And even though the word is accented on the penultimate syllable, the metrical pattern is the same. And since He compared them to a young boy, He used this expression regarding them: just as one accustoms a young boy to walk a little at a time without toil, so too, when He led them from one stage to another, in bringing them out of Egypt, He led them little by little without toil: the cloud went before them by day, and a pillar of fire by night.
“Take them upon His arms.” The Leader whom I gave them, namely Moses, took them upon His arms, as it is stated: “As a craftsman carries a nursing infant.”
"And they knew not that I healed them." They did not recognize that I am the One who heals them from every illness and from every distress, as it is stated: "For I am the Lord who heals you."
"Take them." [The word] is written with the omission of the first letter (the peh) of the verb, and it is like "took them." And the Targum of Jonathan rendered it: "And I shall take in the angel," etc.
Metzudat David
"And I." Behold, I have accustomed Ephraim, so that the nurse takes them upon his arms with great compassion. This means that I appointed for them a good leader to guide them gently, and this is Moses, as it is said, "As a nurse carries a sucking child" (Numbers 11:12).
"And they did not know." They do not pay attention to the knowledge that their healing and their deliverance come from Me.
Metzudat Zion
"Tirgalti." Like "hirgalti" (I trained/accustomed him):
Malbim
“And I have taught Ephraim”: I am the foot of Ephraim, meaning I am the base upon which Ephraim stands, and I am the foot that carries him. “He took them up on his arms” means that I am the foot for Ephraim, who takes them (the worshippers) up on his arms. It depicts Ephraim taking the worshippers and carrying them on his arms, and standing with the worshippers who are on his arms upon me, and I am the foot and the place of his soles. For the worshippers are carried by their servants, and I am the One who carries My creatures. “And they did not know that I healed them”: when they find healing and recover, they think that Baal, who carries them, healed them, and they do not know that I am the Healer and the Savior, not the idol.
I drew them with cords of a man, With bands of love; And I was to them as they that take off the yoke on their jaws, And I fed them gently.
verse value 2236
Insights
Verse structure: 14 words, 58 letters. Notable word values: "love" (אַהֲבָ֔ה) = 13, the value of echad ('one') and ahavah ('love'). Verse gematria: 2236 is divisible by 26, the value of the divine name Hashem. The shortest word is "yoke" (עֹ֖ל, 2 letters) and the longest is "in·cords·of" (בַּעֲבֹת֣וֹת, 6 letters). Words sharing gematria 100: yoke, upon. 9 words in this verse appear nowhere else in Hosea. Unique to this verse in Hosea (hapax): "in·cords·of" (בְּחַבְלֵ֨י), "I·will·draw·them" (אֶמְשְׁכֵם֙), "in·cords·of" (בַּעֲבֹת֣וֹת). The root על appears 2 times in this verse. 13 unique roots are used. Frequent roots: "to·them" (root הם, 31x in Hosea); "and·I·was" (root היה, 28x in Hosea); "yoke" (root על, 28x in Hosea). First appearance of the root רום ("like·those·who·raise") in Hosea. The etnachta (major mid-verse pause) falls on 'their·cheeks', dividing the verse into phrases of 11 and 3 words. Full calculation: בְּחַבְלֵ֨י [in·cords·of] (52) + אָדָ֤ם [man] (45) + אֶמְשְׁכֵם֙ [I·will·draw·them] (401) + בַּעֲבֹת֣וֹת [in·cords·of] (880) + אַהֲבָ֔ה [love] (13) + וָאֶהְיֶ֥ה [and·I·was] (27) + לָהֶ֛ם [to·them] (75) + כִּמְרִ֥ימֵי [like·those·who·raise] (320) + עֹ֖ל [yoke] (100) + עַ֣ל [upon] (100) + לְחֵיהֶ֑ם [their·cheeks] (93) + וְאַ֥ט [and·I·bent·down] (16) + אֵלָ֖יו [to·him] (47) + אוֹכִֽיל [I·fed] (67) = 2236.
Rashi
“With the cords of man.” I was always drawing them with soft cords, which a man uses to draw his son, namely, with the drawing of mercy. And so too does the Targum of Jonathan render it.
“And I was to them as one lifting the yoke from their jaws.” Like good farmers who lift the yoke with their hands by means of levers, to lighten the burden upon the plowing ox, so I was with them in every distress, to lighten the burden upon them. (Another version reads:) “As one lifting the yoke from their jaws,” like farmers who lift the yoke from the neck of the ox by lengthening the beam upon which the yoke is placed at its head, to lighten the burden upon the plowing ox; so I was with them in every distress, to lighten the burden upon them. Thus Jonathan translated: “Like good farmers who lift the yoke from their jaws.”
And upon their cheek. The term for the side-post of an alley-entrance:
"And I bent down to him, to enable him to bear it." I inclined toward him strength to bear the yoke of afflictions, and Jonathan [the Aramaic translator] rendered it according to the sense that He provided them with sustenance in the wilderness.
Ibn Ezra
"And I was to them" – Like people who lift the yoke of the heifer to raise the yoke that is upon her jaw, moment after moment.
And I fed – like “I will feed,” and the word “food” is a noun, like “food” in “for silver,” and “I was bending toward him food.” And Rabbi Marinus said: For “food” it should be “I will feed,” like “and David added all the young men of Israel,” and he explained “and I fed” in its plain sense, that I was feeding “food.”
Radak
"In the cords of a man I drew you." Since Ephraim was likened to a calf, and a calf is drawn by ropes, He said: "I drew Israel with the cords of a man, and not with the rope of a calf, which is dragged by force; rather, as a man draws his companion gently, without compelling him to go against his will, so too did He draw them gently. This is what is meant by 'the bonds of love' that He states subsequently."
And I was to them like one who lifts the yoke from their jaws. I was to them like those who have compassion on the ox, so that it should not plow excessively, and they lift the yoke from its neck and hang it upon its jaw, so that it should not pull and may rest from its toil for an hour or hours during the day. So too, I did not weary Israel in their plowing. And we have already explained the parable of plowing and the yoke.
"And I said to him, 'I will eat.'" And despite all this, even though she was resting from her toil, they placed food before her in her place; so too, I did not burden the world with Israel, and I provided for them in the wilderness their sustenance without effort: bread, meat, and honey. The Targum translates [the word] "honey" as "in a place of compassion," etc.
“Their jaws.” On the pattern of “kleihem” (their vessels).
"Ochil." [This is] a noun, on the pattern of "Ophir."
Metzudat David
“With the cords of a man.” They draw them along gently and comfortably, using soft cords by which people pull them; that is to say, they guide them with compassion.
"With bonds of love." With thick ropes that pull through love, and it is a double meaning in what is said:
"And I was to them." He guided them with compassion, like the merciful plowmen who lift the yoke from the necks of the beasts to lighten the burden of the yoke for them.
And I said to him, “I will feed them.” Like the compassionate plowmen who incline the food according to the beast while it is plowing; that is to say, I lightened their yoke and provided for their sufficient needs.
Metzudat Zion
Like those who lift. From the language of lifting:
Their jaws. The word is from "jaw" (lechi).
And he inclined. The word is from the language of inclining/bending:
I will feed him. Food:
Malbim
“With the cords of man I will draw you” — from one side, I will draw you with the cords of man. This means that I brought upon them a man, namely Assyria, who bound them with ropes and dragged them under the yoke of their burden. But from another side, “I will draw you with cords of love.” That is, I will draw you to Me, to be under My dominion and providence, on account of My love for them. And in this way I will draw you with cords, which are stronger than the ropes with which a man would draw you to himself. And it explains how He draws them with cords of love: “For I will raise the yoke from their jaws,” to lighten the burden of the load from upon them; “and I will bend down to feed them,” like one who has compassion on his beast that is drawing the yoke, and the yoke is heavy upon it, and also hinders it, so that by means of it it cannot reach the food lying on the ground. He lifts up the yoke so that it not be heavy, and brings the food close to its mouth so that it need not bow down to the ground.
He shall not return into the land of Egypt, But the Assyrian shall be his king, Because they refused to return.
verse value 2137
Insights
Verse structure: 10 words, 38 letters. The shortest word is "not" (לֹ֤א, 2 letters) and the longest is "to·land·of" (אֶל־אֶ֣רֶץ, 5 letters). 5 words in this verse appear nowhere else in Hosea. Unique to this verse in Hosea (hapax): "he·shall·return" (יָשׁוּב֙), "to·land·of" (אֶל־אֶ֣רֶץ), "and·Assyria" (וְאַשּׁ֖וּר). The root שוב appears 2 times in this verse. 9 unique roots are used. Frequent roots: "not" (root לא, 49x in Hosea); "and·because" (root כי, 48x in Hosea); "he·shall·return" (root שוב, 21x in Hosea). The etnachta (major mid-verse pause) falls on 'his·king', dividing the verse into phrases of 7 and 3 words. Full calculation: לֹ֤א [not] (31) + יָשׁוּב֙ [he·shall·return] (318) + אֶל־אֶ֣רֶץ [to·land·of] (322) + מִצְרַ֔יִם [Egypt] (380) + וְאַשּׁ֖וּר [and·Assyria] (513) + ה֣וּא [you] (12) + מַלְכּ֑וֹ [his·king] (96) + כִּ֥י [and·because] (30) + מֵאֲנ֖וּ [they·refused] (97) + לָשֽׁוּב [to·return] (338) = 2137.
Rashi
"He shall not return to the land of Egypt." [The verse] assured them, "You shall not see them again" (Exodus 14:13). What benefit did this bring? For inevitably, Assyria was their king. Behold, they sinned and caused themselves to become slaves to Assyria, because they refused to return.
Ibn Ezra
"he shall not return" – And the king of Assyria shall be there, as I have mentioned, and they will appoint for themselves a single head.
For they refused to return—namely, those who were going to Egypt, to return to My land.
Radak
"He shall not return to the land of Egypt." They were not permitted to return to the land of Egypt to seek assistance, for I had already told them, "You shall not return by this way again." Had they returned to Me, they would not have needed the assistance of Egypt.
“And Assyria is his king.” And inevitably, Assyria rules over him, and he serves it and sends it a tribute every year. And all this is for what reason? Because they refused to return, that is to say, to return to Me. For if they had returned to Me, the kings of the nations would not have ruled over them; rather, they would have ruled over the nations, as they did in the days of David and Solomon when they fulfilled My will, and as I promised them: “And you shall rule over many nations, and they shall not rule over you.”
Metzudat David
They shall not return. They were not permitted to return to the land of Egypt to seek their aid.
"And Assyria, etc." The meaning is: Is Assyria truly his king, to wage his war, since they refused to return to Me and seek help from Me, and instead relied on Assyria as if it were their king, seeking their good?
Malbim
“Not return” – this is explained as follows: The Holy One, blessed be He, desired to lighten the burden upon the world. Although, due to their sins, they were obligated to be under the dominion of the king of Assyria, if they had not rebelled against him by sending messengers to So, king of Egypt (and thereby the king of Assyria became angry with them and exiled them, as stated above [7:11; 8:9]), the king of Assyria would not have imposed a heavy yoke upon the world. And this is what the verse states: “I warned him and advised him not to return to the land of Egypt to send messengers to him, now that Assyria is his king.” For they refused to return [to God]; and since, by refusing to return to God, they were compelled to serve Assyria, for so it was decreed upon them due to their sins, it follows that Assyria is their king. Therefore, it is not proper for them to break the covenant by returning to the land of Egypt and rebelling against the king of Assyria.
And the sword shall fall upon his cities, And shall consume his bars, and devour them, Because of their own counsels.
verse value 1793
Insights
Verse structure: 7 words, 35 letters. The shortest word is "sword" (חֶ֙רֶב֙, 3 letters) and the longest is "from·their·counsels" (מִֽמֹּעֲצ֖וֹתֵיהֶֽם, 9 letters). 5 words in this verse appear nowhere else in Hosea. Unique to this verse in Hosea (hapax): "and·will·twist" (וְחָלָ֥ה), "sword" (חֶ֙רֶב֙), "and·it·will·consume" (וְכִלְּתָ֥ה). 6 unique roots are used. The etnachta (major mid-verse pause) falls on 'and·will·eat', dividing the verse into phrases of 6 and 1 words. Full calculation: וְחָלָ֥ה [and·will·twist] (49) + חֶ֙רֶב֙ [sword] (210) + בְּעָרָ֔יו [in·his·cities] (288) + וְכִלְּתָ֥ה [and·it·will·consume] (461) + בַדָּ֖יו [its·poles] (22) + וְאָכָ֑לָה [and·will·eat] (62) + מִֽמֹּעֲצ֖וֹתֵיהֶֽם [from·their·counsels] (701) = 1793.
Rashi
And the sword shall rest. And the sword shall rest upon his cities:
“And she shall consume his mighty ones, and she shall devour them. And her mighty ones shall be finished, and she shall eat them.”
“From their counsel.” It has two accents placed upon it: the tipcha and the silluq, because it constitutes a distinct utterance. Similarly, [the phrase] “that he shall not defile himself among his people” (Leviticus 21:4) [is treated as a distinct utterance], and similarly, [the phrase] “throughout your generations” [in the verse] “anointing oil of holiness” (Exodus 30:31).
Ibn Ezra
And it shall fall [upon them] – like: “They fell upon the head of Joab, but they did not fall upon them, the hands of the enemies.”
"And it shall consume his branches" – its branches, like [the verse] "and she made bars," and this evil came upon them because of their counsel.
Radak
And the sword shall rest. It shall fall and come to rest, as it is written: “They shall fall upon the head of Joab.”
And it shall be consumed with its branches, and eaten. Explanation: "With its branches" refers to its offshoots; this is an allegory for the villages, since he has already mentioned the cities, and the villages are to the cities as the branches are to the tree. Similarly, they are called "daughters," for they are to the city as daughters are to a mother. Jonathan rendered it: "And the sword shall fall upon..." etc.
“From their counsel.” Explanation: And all this will come upon them from their evil counsel, that they abandoned My service to serve other gods.
Metzudat David
And it shall be cut off. Therefore, the sword shall fall upon its towns and destroy its mighty men.
"And it shall devour." Behold, the sword will devour all of them because of their counsel, for they conspired to seek help from the kings of Egypt and did not turn to the Lord.
Metzudat Zion
And it shall befall. "Teshkon" – it shall dwell, like "upon the head of the wicked it shall befall" (Jeremiah 22).
“Vechilatam.” The word is derived from the root meaning destruction.
"Its branches." Its branches are like "and it made boughs" (Ezekiel 17:6), that is to say, its mighty ones.
Malbim
And the sword was whetted, but they did not heed my counsel and instead consulted among themselves to send messengers to the king of Egypt, and consequently the king of Assyria came upon them and exiled them. Thus, what is said that the sword was whetted upon her cities and consumed her branches and twigs and devoured all, I am not the one accountable for this, for this resulted from their own counsel, for they themselves, through their evil advice, brought about all this, because they refused to accept my counsel.
And My people are in suspense about returning to Me; And though they call them upwards, None at all will lift himself up.
verse value 2209
Insights
Verse structure: 8 words, 38 letters. Verse gematria: 2209 = 47². The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "to·my·turning·away" (לִמְשׁוּבָתִ֑י, 7 letters). 6 words in this verse appear nowhere else in Hosea. Unique to this verse in Hosea (hapax): "and·my·people" (וְעַמִּ֥י), "hung" (תְלוּאִ֖ים), "to·my·turning·away" (לִמְשׁוּבָתִ֑י). 7 unique roots are used. Frequent roots: "not" (root לא, 49x in Hosea); "and·my·people" (root עם, 22x in Hosea). The etnachta (major mid-verse pause) falls on 'to·my·turning·away', dividing the verse into phrases of 3 and 5 words. Full calculation: וְעַמִּ֥י [and·my·people] (126) + תְלוּאִ֖ים [hung] (487) + לִמְשׁוּבָתִ֑י [to·my·turning·away] (788) + וְאֶל־עַל֙ [and·to·upward] (137) + יִקְרָאֻ֔הוּ [call·upon·Him] (322) + יַ֖חַד [together] (22) + לֹ֥א [not] (31) + יְרוֹמֵֽם [will·be·lifted·up] (296) = 2209.
Rashi
"And My people are suspended to those who return." When the Prophets teach them to return to Me, they are suspended—whether to return or not to return—with difficulty they will return to Me.
"And let not they call him together, he shall not be exalted. And let not the thing on account of which the prophets call him together, they shall not exalt him, my people, nor is it fitting to do it." And there are those who explain, "And let not they call him together," as meaning "severe afflictions will strike them," interpreting "ve'el" (ואל) as in "for there is power in my hand" (Genesis 31:29). But this is not correct, for it is vocalized with a patach; and if "ve'el" were a noun, it would be vocalized with a tsere. And Jonathan [the Aramaic translator] translated it, "In a harsh pasture they will be troubled," rendering "el" (some manuscripts read "al") as a term denoting harshness. And to me it seems that my explanation is correct.
"They shall not be raised together." [This means that] they shall not stand in one upright posture.
Ibn Ezra
"And My people are suspended" – spelled with an aleph, like "who suspended them," and the yod in "limeshuvati" (to My backsliding) is not the sign of the active participle, as in "and you shall rejoice them in My house of prayer, I will bow down toward Your holy temple in fear of You." For "meshuvah" is always derogatory. The sense is that they are like a person suspended in midair, neither ascending nor descending.
"And El Elyon" – like the verse "Thus said the man who was established over him," where "over" is an adjective, like "Elyon" (Most High). And behold, its meaning is: "And those who call upon Him shall call Him El Elyon." And they are the prophets of the Name, and all of them, in one manner, shall not lift up their head.
Radak
“And My people are suspended for their return.” The hireq under the aleph serves in place of the he of the lamed of the pa'al conjugation, for its root is *talah* (to hang). Similarly, it is said, “And your life will be hanging before you,” meaning that you have hung it there. He says: “My people are suspended between distress and relief; at times distress comes upon them, and at times they are in relief.” And this is what is meant by *lemeshuvati*: namely, because of the return and the rebellion that they commit against Me. The yod in *meshuvati* is like the yod in *vesimchatam* in the verse “and their rejoicing in the house of My prayer.” And if they had not rebelled, they would have been in relief forever. My master and father, of blessed memory, explained: They are uncertain regarding My commandments, from the language of our Sages of blessed memory, *asham taluy* (a suspended guilt-offering). He says: For they are in doubt regarding My commandments, even though they know the clarification, yet because of their return and rebellion against Me, they do this thing. And Rashi, of blessed memory, explained: *Lemeshuvati* refers to the matter of repentance. He says: When the prophets teach them to return to Me, they are suspended—whether to return or not to return. And we have not found the word *meshuvah* except in a derogatory sense. And so Jonathan the Targumist translated it as referring to the matter of repentance.
"And let them not call upon Him." The prophets always call upon Him, to return to the Supreme God, blessed be He.
They shall not be exalted together. And all of them as one, there is none among them who will return to the Holy One, blessed be He, and He will exalt him and magnify him in his heart and in his mouth. And the sage Rabbi Abraham Ibn Ezra interpreted "and all of them" as meaning in one manner they shall not lift their heads; and so too in the manner of the Targum. And my master and father, of blessed and good memory, interpreted "yirumem" with a tsere-yod, as if it were with a patach, saying: none of them shall ascend to the rank that he intends to ascend to.
Metzudat David
“And My people are suspended, awaiting My return.” My people are suspended and in suspense, waiting to return to Me, and they are waiting for Me to first return to them to do good with them.
"And to the One on High they call Him." This means that although all the prophets call upon Him, He is the one who first turns to the Supreme One, blessed be He, for He is exalted and lifted up; yet none of them, even all together, are able to exalt the Supreme One so as to honor Him by turning to Him first.
Metzudat Zion
"tela'im" – from the language of "talui" (hanging) and "mesupak" (in doubt):
To those who backslide. From the language of "returning":
"Al." The word is related to "elyon" (the Most High), and similarly, "al" in "ola" (ascending) (Job 36:
Malbim
And my people are suspended to their return. The commentator depicts the exaltedness: he depicts how the king of Assyria conquered Samaria and desired to annihilate and destroy them all, and the Holy One, blessed be He, withdrew from them and was ascending to His place in the heavens. However, He did not distance Himself entirely; rather, He stood between the earth and the heavens. He desired to distance Himself to the heights of the heavens on account of their sins, yet He also desired not to distance Himself from them due to the attributes of His mercy and kindness. And Israel, at that time of distress, had their eyes raised to the Lord, anticipating that He would return to them and save them. And this is what it says: “And my people are suspended to their return,” meaning their eyes are suspended upward, hoping that I will return to them in their time of distress. And in any case, they would request that I not distance myself further upward, so that I would at least be close to them. And this is what it says: “And to the Most High,” according to the interpretation of the verse, “They called out to Him together, ‘To the Most High, do not exalt Yourself.’” This means that all of Israel together would call out to Him and request that He not exalt His Divine Presence to the Most High—that is, upward to the heights of the firmament—to withdraw from them entirely. And this is as stated above (Hosea 5:15): “I will go and return to My place, until they acknowledge their guilt and seek My face.” And based on this, the commentator depicts that at the time of distress, when the Holy One, blessed be He, desired to return to His place, they would seek His face, that He not distance Himself from them, and that He be ready to save them.
How shall I give you up, Ephraim? How shall I surrender you, Israel? How shall I make you as Admah? How shall I set you as Zeboim? My heart is turned within Me, My compassions are kindled together.
verse value 3353
Insights
Verse structure: 16 words, 68 letters. The shortest word is "how?" (אֵ֞יךְ, 3 letters) and the longest is "like·Zeboim" (כִּצְבֹאיִ֑ם, 6 letters). Words sharing gematria 471: she-ass, she-ass. 8 words in this verse appear nowhere else in Hosea. Unique to this verse in Hosea (hapax): "I·will·surrender·you" (אֲמַגֶּנְךָ֙), "like·Admah" (כְאַדְמָ֔ה), "I·will·put·you" (אֲשִֽׂימְךָ֖). The root איך appears 2 times in this verse. 14 unique roots are used. Frequent roots: "Israel" (root ישראל, 39x in Hosea); "Ephraim" (root אפרים, 37x in Hosea); "within·me" (root על, 28x in Hosea). The etnachta (major mid-verse pause) falls on 'like·Zeboim', dividing the verse into phrases of 10 and 6 words.
Rashi
"I will deliver you up." "I will make you a prey to your enemies," just as [in the phrase] "who delivered your adversaries" (ibid. 14):
Nechameru. They became hot; this is Aramaic speech. And similarly, “Our skin was hot as an oven” (Lamentations 5:10).
Ibn Ezra
"How, 'I will shield you'—just as 'I will give you,' as one who needs a shield requires it, 'a crown of glory I will shield you,' I will give to you, just as: 'For the land of the Negev You gave me.'"
Nechameru – they were heated and scorched, as it is written: “Our skin was blackened like an oven, and we were scorched” (Nechameru).
Nechumim – from the root of "and God relented" (Vayinachem Hashem) – and the Torah speaks according to human language.
Radak
"How shall I give you up, Ephraim?" Even though you have sinned greatly before Me, I have compassion and say, "How shall I give you up, Ephraim, into the hand of the enemy?"
“Amagenkha” (I will deliver you). [Meaning] I will hand you over, like “who has delivered your foes into your hand.”
As the earth, so too were you deserving that your land be overturned like the overturning of Sodom and Gomorrah into barren ground and salt flats, on account of your numerous sins. However, My heart turned against Me, so as not to destroy everything and to leave for you a remnant.
“Together were My consolations stirred.” My consolations were stirred, meaning that I was comforted regarding the evil that I had planned to do to you, and I will not do it. Similarly, “for His mercies were stirred,” and so did Jonathan and Onkelos translate: “My mercies were stirred.” And some say: “They were warmed,” like an oven that is heated.
“Comforts.” The noun “nachum” is on the pattern of “chibbur,” “tzibbur.”
Like Zeboiim. The hireq is under the yod, and the aleph is quiescent, and it stands in place of a vowel-lengthening vav.
Metzudat David
"How shall I give you up, Ephraim?" This means: Nevertheless, my compassion is upon you, and I say, "How shall I give you up, Ephraim, into the hands of the nations? How shall I hand you over into their power? How shall I give you up to be overturned like soil, etc.?" It is as if saying, "How can I bear to see the destruction of My people?"
"My heart turned within me." Although I was angry with them, behold, my heart turned within me to have mercy on them.
Together, my consolations were stirred. All the measures of consolation that I possess to comfort regarding the evil—they all together were warmed and aroused, without finding any opposite side.
Metzudat Zion
"Amagenkha": The term denotes "handing over," akin to "who delivered your enemies" (Genesis 14:20).
"Admah" [and] "Zeboiim." These are the sister-cities of Sodom and Gomorrah:
נכמרו. The meaning is "heated," as in "Our skin was hot as an oven, because of the heat" (Lamentations 5:10). And this expression is also used in the sense of compassion.
"Comforts." The word is related to *tnehumim* (comforts) and regret.
Malbim
How does He (the answer of the Holy One, blessed be He) now depict on one side how God, in the abundance of His mercy, desires to return to the city of Samaria, because He knows that if He distances Himself to the heights of the heavens, the King of Assyria will make a complete end of them and will not leave a remnant or survivor; on the other side, He depicts that He is unable to return to the city because the evil of Samaria has increased like the evil of Sodom and Gomorrah, and when God descended to Sodom and Gomorrah, He overturned them in His anger and fury, as it is stated: “Let Me go down now and see whether they have acted according to all this outcry that has come to Me; if not, I will know” (Genesis 18:21), and this was because He sent His angels there, and then, while they were within the city, it became obligatory that He overturn them. So too, if He were to descend to the city of Samaria, He would be compelled to overturn it because of its evil. And if so, He does not know what to do: if He does not return to the city, it will be overturned by the King of Assyria; but if He returns to the city and saves it from the hand of the King of Assyria, it will be overturned by God Himself. And this is what He says: On one side, I desire to return to the city of Samaria, for “How can I give you up, Ephraim?”—how can I hand you over to the enemy who will make a complete end of you? And on the other side, I am unable to return to the city, for “How can I give you up? How can I make you like Admah? How can I set you like Zeboiim?”—for if I descend to the city, I will be compelled to overturn it by Heaven, like the overturning of Sodom, and Admah and Zeboiim were so when I came among them. And if so, I will not know what to do. On one side, “My heart is turned within Me”—my heart is turned toward them for good, to protect them from the King of Assyria, and therefore I desire to descend. And on the other side, “My compassions are stirred together”—if I desire to be comforted from the evil that I decreed upon them, that it befall them through the King of Assyria, and I descend to the city to save them, my compassions are stirred, for I will be forced to destroy the city myself, like Admah and Zeboiim.
I will not execute the fierceness of Mine anger, I will not return to destroy Ephraim; For I am God, and not man, The Holy One in the midst of you; And I will not come in fury.
verse value 3724
Insights
Verse structure: 17 words, 62 letters. The shortest word is "not" (לֹ֤א, 2 letters) and the longest is "and·not·man" (וְלֹא־אִ֔ישׁ, 6 letters). Words sharing gematria 31: not, not, God. 9 words in this verse appear nowhere else in Hosea. Unique to this verse in Hosea (hapax): "I·will·do" (אֶֽעֱשֶׂה֙), "anger" (חֲר֣וֹן), "to·destroy" (לְשַׁחֵ֣ת). The root לא appears 3 times in this verse. 15 unique roots are used. Frequent roots: "not" (root לא, 49x in Hosea); "for" (root כי, 48x in Hosea); "Ephraim" (root אפרים, 37x in Hosea). The etnachta (major mid-verse pause) falls on 'Ephraim', dividing the verse into phrases of 8 and 9 words.
Rashi
"I will not return." From the words of the good that I said (Leviticus 26): "I will not reject them, nor abhor them, to destroy Ephraim."
"For I am God." The One who fulfills the good of my word, and My attribute is not to repent of the good.
"Among you [I am] holy, and I will not enter a city." Otherwise, I have already promised to cause My Divine Presence to dwell among you in Jerusalem, and I will not cause it to dwell in any other city. And there are those who explain that the word "city" is an expression of hatred, like [the usage in] 1 Samuel 25: "And it was a burden."
Ibn Ezra
No, "God" [El]—so that I may endure anger. And furthermore: "For I have been holy among you alone."
"For I am God and not man, and I will not enter the city" — this is interpreted in the manner of: "God set the man" (Genesis 3:22). And the Gaon said: "I will not enter any other city, but only Jerusalem alone."
Radak
"I will not do, I will not return: if You punish them for their sin, I will not return upon them to destroy them completely."
"For I am God and not man." For I am slow to anger, unlike a son of man who cannot endure his anger and acts toward his enemy according to his fury and wrath. Or its interpretation is in the sense of "not a man, that He should lie, nor a son of man, that He should repent," saying: Since I promised their fathers to do good to them and to their seed after them, I will not return from My promise, even though they have sinned before Me; rather, I will only discipline them and will not destroy them from being a nation.
“Among you [shall be] holy.” Moreover, since I have caused My glory to dwell among them, as I have not done for any other nation, I will not profane My glory.
"And I will not enter into the city." The Gaon Rabbi Saadia Gaon, of blessed memory, explained: "And I will not enter into another city, but only into Jerusalem." And in this manner did Jonathan [the Aramaic translator] render it: "And I will not change to another city, besides Jerusalem." And the sage Rabbi Abraham ibn Ezra explained: "Among you is holy," meaning even though I will not enter the city, as it is stated: "But will God indeed dwell among men on the earth?" And our Sages of blessed memory explained and said: Because it is stated "Among you is holy," [therefore] I will not enter the city; rather, I will not enter Jerusalem of Above until I build Jerusalem of Below. And is there a Jerusalem Above? Yes, for it is written: "Jerusalem that is built as a city that is joined together throughout."
Metzudat David
"For I am God. And at all times My hand is over them; therefore, I will yet extend My patience."
"And not a man." This is because he hastens to take vengeance, thinking that perhaps later he will not have the power to do so.
“Among you is a Holy One.” This means: Therefore, there is still the sanctity of My Divine Presence among you, and I will not enter any other city of the nations.
Malbim
"I will not do" – based on this, the Lord says that He chose a middle course. This means that He will not distance Himself to the abode of heaven, leaving them abandoned in the hand of the king of Assyria to destroy them according to what He initially decreed upon them in the heat of His anger. And regarding this it says, "I will not do [it] in the heat of My anger." Similarly, He will not return to be with them in the city of Samaria, for then He would be required to destroy them, just as God destroyed the cities of the plain. And regarding this it says, "I will not return," meaning, I will not return to the city of Samaria, for then I would be forced to destroy Ephraim. For "I am God and not man" – this is the reason for both matters: from the aspect that I am God, I will not act in the heat of My anger, for I am gracious; and from the aspect that I am God, it is impossible to return to Samaria, which has committed the deeds of Sodom and Gomorrah, and I would be required to destroy them. Therefore, the Lord chose a middle course, which is that He will not distance Himself from them to the heavens, but rather He will descend below to be among them to guard them. Nevertheless, He will not enter the city of Samaria, but will stand outside the city, and will bring them out of the city to go into exile. And the Lord will walk with them at the head of the exiles, and they will walk after Him. And this is what it says, "Therefore I have counseled, that among you is a holy one," meaning that I will remain holy among you and will not distance Myself from you. And despite all this, "I will not enter the city of Samaria," but rather I will bring them out from the city, and then.
They shall walk after Hashem, Who shall roar like a lion; For He shall roar, And the children shall come trembling from the west.
verse value 1643
Insights
Verse structure: 10 words, 43 letters. Notable word values: "Hashem" (יְהֹוָ֛ה) = 26, the value of the divine name Hashem. The shortest word is "from·sea" (מִיָּֽם, 3 letters) and the longest is "and·they·will·tremble" (וְיֶחֶרְד֥וּ, 6 letters). Words sharing gematria 314: will·roar, will·roar. 4 words in this verse appear nowhere else in Hosea. Unique to this verse in Hosea (hapax): "like·a·lion" (כְּאַרְיֵ֣ה), "for·He" (כִּֽי־ה֣וּא), "and·they·will·tremble" (וְיֶחֶרְד֥וּ). The root שאג appears 2 times in this verse. 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 46x in Hosea); "they·will·walk" (root הלך, 22x in Hosea). The etnachta (major mid-verse pause) falls on 'will·roar', dividing the verse into phrases of 5 and 5 words. Full calculation: אַחֲרֵ֧י [after] (219) + יְהֹוָ֛ה [Hashem] (26) + יֵלְכ֖וּ [they·will·walk] (66) + כְּאַרְיֵ֣ה [like·a·lion] (236) + יִשְׁאָ֑ג [will·roar] (314) + כִּֽי־ה֣וּא [for·He] (42) + יִשְׁאַ֔ג [will·roar] (314) + וְיֶחֶרְד֥וּ [and·they·will·tremble] (234) + בָנִ֖ים [son] (102) + מִיָּֽם [from·sea] (90) = 1643.
Rashi
As a lion shall roar. He shall yet roar to them, like a lion, when they emerge from the exiles and follow after Him.
"And the children shall come trembling from the west. And the exiles were gathered from the west:"
Ibn Ezra
"Afterward" – If they return to walk after the Name, as it is said: "After the Lord your God you shall walk," then He will roar like a lion.
"And the sons were afraid" – these are Israel, who went to the west, which is Egypt; for thus it is: the west is the south, and so too is Assyria.
Radak
"After the Lord they shall walk." Even though I will remove My Divine Presence from among them due to their sins and exile them from their land, there will still be a long time when they will walk after the Name and seek Him in their exile, as it is stated at the beginning of the book: "After the children of Israel return and seek the Lord their God."
"As a lion shall roar" – Just as when a lion roars, the beasts gather around him because he is the king of the beasts, so too shall the children of Israel gather at the sound of the roar of the Holy One, blessed be He. For "He shall roar" means that He will reveal Himself to Israel in their exile, through a prophet or through a sign and wonder that He will send.
“And the sons shall tremble at the waters. They shall shake from east and west.” And it says “sons,” just as the sons come to their father when he calls them, so too they will come to Him, to the place of the Temple, where He will return His Divine Presence there. And then they will be called “sons,” as it is said: “You are sons to the Lord your God.”
יחרדו - The matter is one of trembling, like "and the elders of the city trembled to meet him" (Genesis 32:3), and "Why have you troubled us with all this trouble?" (Genesis 32:5). And the word מים (mayim) refers to the West, and the same applies to the other directions. And the Sage Rabbi Abraham Ibn Ezra, of blessed memory, explained that מים (mayim) refers to what he subsequently explained regarding Egypt and Assyria, for they are in the west and south.
Metzudat David
"After the Lord." This means: This is what I will do for them when the time of redemption comes, in the days of the Messiah; then they will follow the Lord to their land.
"As a lion shall roar." Just as through the roar of the lion all the animals gather to him, because he is king over them, so too shall they all gather after the Lord.
"For He will roar." This means that He will stir the hearts, as if roaring with a voice, so that Israel, who are called "children of the Omnipresent of the Omnipresent," will hasten to come from beyond the sea.
Metzudat Zion
And they hurried. The matter is one of swift walking in great haste; and similarly, “And the elders of the city hurried to meet him” (1 Samuel 16).
Malbim
"After the Lord they shall walk": When they are outside the city, there they will find the Lord, prepared to go into exile at their head, and they will walk after Him. He will remain holy among them, to watch over them in exile so that the King of Assyria will not destroy them. "As a lion roars": Indeed, He informed them that in His going before them into exile, He will not roar with His voice the voice of Almighty Power, but rather He will roar with the voice of a lion. The implication here is that the kingdom of Assyria, and likewise the kingdom of Babylon which seized dominion after it, was likened to the form of a lion, as Daniel saw in the vision: "The first was like a lion," which is the kingdom of Babylon. Likewise, Ezekiel saw its minister in the chariot whose face was the face of a lion, as I explained there. And it says, "A lion goes up from his thicket." And below, chapter 13, "And I was to them like a lion," means that the Lord will clothe Himself in the exile of the flesh of the nation that exiled His children there. And thus He will clothe Himself in the form of a lion, and "as a lion He will roar." This means that He will not roar with His voice a mighty voice to perform overt miracles, but rather He will incline the heart of the king and princes toward them for good, and He will watch over them with hidden providence, until it will seem as though the lion is roaring and the king is leading them with goodness and bestowing favor upon them. And the providence of the Lord will be according to the roar of the lion, which is the abundance of the minister and the guidance of the king and his princes; with this voice He will roar to save them.
For He will roar; yet there will come a time when He will roar, namely, that He will not roar like a lion, but rather He will roar with His voice, the voice of God, namely, that He will display His wonders among them as in days of old. And then the sons of the waters will tremble; then the children of the Living God, who are in exile in the West, will hasten to go forth from the exile.
They shall come trembling as a bird out of Egypt, And as a dove out of the land of Assyria; And I will make them to dwell in their houses, says Hashem.
verse value 3422
Insights
Verse structure: 9 words, 52 letters. The shortest word is "from·land·of" (מֵאֶ֣רֶץ, 4 letters) and the longest is "and·I·will·make·them·dwell" (וְהוֹשַׁבְתִּ֥ים, 8 letters). 5 words in this verse appear nowhere else in Hosea. Unique to this verse in Hosea (hapax): "they·will·tremble" (יֶחֶרְד֤וּ), "as·bird" (כְצִפּוֹר֙), "and·as·dove" (וּכְיוֹנָ֖ה). 9 unique roots are used. Frequent roots: "utterance·of·Hashem" (root יהוה, 46x in Hosea); "in·their·houses" (root בית, 21x in Hosea). The etnachta (major mid-verse pause) falls on 'Assyria', dividing the verse into phrases of 6 and 3 words. Full calculation: יֶחֶרְד֤וּ [they·will·tremble] (228) + כְצִפּוֹר֙ [as·bird] (396) + מִמִּצְרַ֔יִם [from·Egypt] (420) + וּכְיוֹנָ֖ה [and·as·dove] (97) + מֵאֶ֣רֶץ [from·land·of] (331) + אַשּׁ֑וּר [Assyria] (507) + וְהוֹשַׁבְתִּ֥ים [and·I·will·make·them·dwell] (769) + עַל־בָּתֵּיהֶ֖ם [in·their·houses] (557) + נְאֻם־יְהֹוָֽה [utterance·of·Hashem] (117) = 3422.
Ibn Ezra
And the meaning of “they shall tremble like a bird” is that the bird trembles at the voice of the lion, whereas I shall fly like a bird and like a dove, contrary to what is said: “A dove that is beguiled has no heart.”
“And they shall dwell in their houses” – The meaning is that I will restore their exile, yet they do not follow after the Lord, for they have surrounded Me with deceit and guile, not with truth. Likewise, Judah, who said, “For he has descended with God,” on the pattern of: “For if the silver is lacking” – he thought that because the kings were from the House of David, it was the kingdom of the Lord.
Radak
"They shall tremble like a bird from Egypt." Those who are in Egypt shall tremble to return to their land, just as the bird trembles to return to its nest, as he compared the wandering of man to the wandering of the bird, saying, "As a wandering bird from its nest, so is a man who wanders from his place." He compared their return to their land to a bird, as it is stated, "Like a bird from Egypt."
"And like a dove from the land of Ashur." Those who are in the land of Ashur will tremble to leave it, to return to their land, like a dove that trembles to return to its dovecote. Similarly, it is stated regarding the return from exile: "like doves to their windows." He mentions Egypt and Ashur, and the same law applies to the other places; however, he specifically mentions the places in which they thought to seek help, in which they failed, and to which they were exiled.
Metzudat David
They shall tremble. And similarly, “they shall hasten to come from Egypt and from Assyria,” like a bird and a dove that hasten to fly.
And they shall be settled. And I will settle them securely in their houses:
Metzudat Zion
And I will settle them. From the language of sitting:
Malbim
And likewise, they will tremble like a bird to go forth from Egypt, and they will tremble like a dove to go forth from the land of Assyria. For there are species of doves that recognize their home from a very great distance. So too, those lost in the land of Assyria—who are called “lost” because they have strayed very far away, as it is stated (Isaiah 27:13), “They too will tremble to return to their nest”—then, I will return them to their homes, and I will bring them back to the Land of Israel.
Rashi
Ibn Ezra
Radak
Metzudat David
Malbim