The taunt-song over the fallen king of Babylon — 'How art thou fallen, O day-star, son of the morning!' — and doom pronounced on Assyria and Philistia.
Tap any Hebrew word to reveal its root, value, and meanings.
For Hashem will have compassion on Jacob, and will yet choose Israel, and set them in their own land; and the stranger shall join himself with them, and they shall cleave to the house of Jacob.
verse value 3804
Insights
Verse structure: 15 words, 70 letters. Notable word values: "Hashem" (יְהֹוָ֜ה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּי֩, 2 letters) and the longest is "on·their·land" (עַל־אַדְמָתָ֑ם, 7 letters). 6 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "Jacob" (אֶֽת־יַעֲקֹ֗ב), "and·will·set·them" (וְהִנִּיחָ֖ם), "on·their·land" (עַל־אַדְמָתָ֑ם). The root יעקב appears 2 times in this verse. 14 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "for" (root כי, 221x in Isaiah); "upon·them" (root על, 200x in Isaiah). First appearance of the root לוה ("and·shall·join") in Isaiah. The etnachta (major mid-verse pause) falls on 'on·their·land', dividing the verse into phrases of 9 and 6 words.
Rashi
"When the Lord shall have compassion on Jacob": To keep for them the promise of their redemption from the hand of Babylon.
And He chose Israel yet again. In the future, He will redeem them with a complete redemption.
“And they were attached.” And similarly, “And they were added” (1 Samuel 2:36), and similarly, “from being attached to the inheritance of the Lord” (ibid. 27).
Ibn Ezra
"Ki." When Babylon was captured, then Cyrus sent to the exile [it should be read: to the exile]:
And they were attached. They will be joined together, like "Attach me, please" (1 Samuel 2:36):
Radak
"When the Lord will have compassion." Because the Lord will have compassion on Jacob, the time of the destruction of Babylon will come soon, for in its destruction will be the salvation of Israel.
And He shall give them rest. As its Targum [renders it]: And he caused them to rest.
And the proselyte shall cleave to them. The proselytes shall join themselves to them, so that when they see that their salvation will come from the destruction of Babylon, they will confess that that destruction occurred due to their own fault, because they wronged Israel excessively, as it is stated, “I was angry with My people, and I did not spare them.” And the king of Media and Persia, who captured Babylon, acknowledged that it was from the Lord that he received it, as it is stated, “God has given into my hand all the kingdoms of the earth,” etc. And it says, “Whoever among you of all His people... let him go up.” Regarding the proselytes who converted at that time, upon their ascent from Babylon, we do not find this stated in the Written Law, nor do we find that “the nations took them,” etc. But we find that they had many oppressors during the building of Jerusalem. Therefore, what seems correct to me in this matter is that this verse should be interpreted in two ways: “The Lord will have compassion on Jacob”—now, in the Babylonian exile, He will have compassion on them and bring them out of their exile; and He will once again choose Israel in the days of the Messiah, and then “the proselyte shall cleave to them,” as it is written, “Many nations shall join themselves to the Lord in that day.” And there are many verses that indicate this matter, the coming of the Messiah, in the words of the prophets. Likewise, “and the nations shall take them,” as it is written, “And they shall bring all your brothers from all the nations as an offering to the Lord,” and there are many verses that indicate this.
And they were attached. And they were joined, like “Attach me, please, to one of the priesthoods.”
Metzudat David
"When the Lord will have mercy." This refers back to the earlier verse, to say: "And this will draw near when Babylon's end-time comes, when the Lord will have mercy, etc." And in the destruction of Babylon there will be salvation for Israel.
"And He will choose." This is akin to saying, "And it will be diminished further in the eyes of the Lord," for He will yet choose all of Israel in the days of the Messiah, and there will be a complete redemption, and He will settle them all upon their land.
"And they joined themselves." Converts will join themselves to them and attach themselves, etc. The matter is repeated in what is stated:
Metzudat Zion
And He settled them. Its Targum is: "And He caused them to dwell."
"וְנִלְוָה" – The meaning of "chibbur" (joining) is like "lovet chen" (grace is joined), as in Proverbs 1:9. And "nisafchu" (they are gathered) has the meaning of gathering and collecting, as in "tachat charol yisafchu" (under the thorn they are gathered), as in Job 30:7.
Malbim
“Ki yerachem” – Behold, the redemption of Israel depends on one of two matters: either from the aspect of the Mercies of the Lord, or from the aspect of their good deeds. For if they are worthy at the time of the redemption, then they do not require mercy and compassion; rather, just as the Lord chose them from of old to be to Him a kingdom of priests and a holy nation, so too will He return and choose them. But if they are not worthy, and are not distinguished such that the Lord would choose them on account of the choice (for the definition of “choice” is when the portion of the chosen one is the excellent and fitting one in the eyes of the Chooser), then at any rate He will redeem them on account of the mercy and compassion with which He will have mercy on the poor and their bondage, and He will be concerned lest they perish among the nations. And it is known that the name “Jacob” is used for the masses and the lesser ones, and by the name “Israel” they are called when they are in an excellent and elevated rank. This is what is said: the redemption will be either on account of “for the Lord will have mercy on Jacob” – referring to the masses who are not worthy on account of their deeds – or on account of “and will yet choose Israel” – referring to the excellent ones, and He will settle them upon their land, giving them rest there from every enemy and oppressor. And necessarily, the kingdom of Babylon must first be abolished, and the stranger will cleave to them, on account of their peace and success, and will attach themselves, becoming subservient to the House of Jacob.
And the peoples shall take them, and bring them to their place; and the house of Israel shall possess them in the land of Hashem for servants and for handmaids; and they shall take them captive, whose captives they were; and they shall rule over their oppressors.
verse value 5124
Insights
Verse structure: 16 words, 88 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "in" (עַ֚ל, 2 letters) and the longest is "and·shall·possess·them" (וְהִֽתְנַחֲל֣וּם, 8 letters). 10 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·they·will·take·them" (וּלְקָח֣וּם), "and·will·bring·them" (וֶהֱבִיא֣וּם), "to·their·place" (אֶל־מְקוֹמָם֒). The root שבה appears 2 times in this verse. 15 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "and·they·shall·be" (root היה, 213x in Isaiah); "in" (root על, 200x in Isaiah). First appearance of the root עבד ("to·servants") in Isaiah. First appearance of the root שבה ("captors") in Isaiah. The etnachta (major mid-verse pause) falls on 'and·to·maidservants', dividing the verse into phrases of 11 and 5 words.
Rashi
And they shall apportion them. They shall be apportioned from them; and similarly, "And you shall apportion them" (Leviticus 25).
"ורדו" – the language of "רדוי" (to be brought low/humbled) and "נגישה" (accessible/submissive), as in "לא תרדה בו" (you shall not abase him) (Deuteronomy 15:9).
Ibn Ezra
"And he shall take them." The meaning is: when the nations see that Cyrus will honor Israel, they will seek to become servants to Israel.
Radak
"And they shall take them and settle them." They shall inherit them, to bequeath them to their children after them. To be for them
“to the male and female slaves.” Just as it is written: “And strangers shall stand and feed your flocks, and aliens shall eat your fields and vineyards.”
Metzudat David
"And they shall take them." The nations will take Israel and bring them to their place.
"And they shall inherit them." The House of Israel will inherit them, when they are upon their land, to serve as their male and female slaves.
"And they shall be captors." They will capture the nations that captured them from then on:
"And they shall rule." They shall rule over those who approached them for the service.
Metzudat Zion
"and they took them as an inheritance": Like "and they inherited them."
"Captives." From the term for captivity:
"ורדו" – the matter is one of dominion, as it is said, "And he shall have dominion, out of Jacob" (Numbers 24:19).
Malbim
"And they shall take them" – this means that initially, they will accept converts who convert at a time when they are not in a state of complete tranquility. However, afterward, the nations of the world will take them and bring them to their place, and they will no longer be accepted as converts; rather, they will receive an inheritance (after they have already been upon the land of the Lord), as male and female slaves, and they will return. They will repay the nations of the world who did evil to them, measure for measure: "They shall take captive those who took them captive." And whoever added to doing evil to them and pressed them with hard labor, so too they will descend upon them with harsh labor. (And behold, from the order of the verses it is clear that this prophecy was spoken concerning the redemption from Babylon, and in truth these promises were not fulfilled then. Nevertheless, let your mind be at ease regarding this with what was said at the beginning of Chapter 11, that the time of the future redemption has already begun from the days of Hezekiah and is suspended and awaiting, depending on when they merit it. And if they had merited it, these promises would have been fulfilled upon their exit from Babylon. And since they did not merit it, the matter was delayed until "the vision for the appointed time" and "he shall breathe to the end," as our Sages of blessed memory stated in Berakhot 9a).
And it shall come to pass in the day that Hashem shall give you rest from your travail, and from your trouble, and from the hard service wherein you were made to serve,
verse value 1922
Insights
Verse structure: 11 words, 49 letters. Notable word values: "and·it·shall·be" (וְהָיָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "to·you" (לְךָ֔, 2 letters) and the longest is "and·from·the·service" (וּמִן־הָעֲבֹדָ֥ה, 8 letters). Words sharing gematria 26: and·it·shall·be, Hashem. 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "from·your·pain" (מֵֽעׇצְבְּךָ֖), "and·from·your·agitation" (וּמִֽרׇגְזֶ֑ךָ), "and·from·the·service" (וּמִן־הָעֲבֹדָ֥ה). 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "and·it·shall·be" (root היה, 213x in Isaiah); "that" (root אשר, 176x in Isaiah). First appearance of the root עבדה ("and·from·the·service") in Isaiah. The etnachta (major mid-verse pause) falls on 'and·from·your·agitation', dividing the verse into phrases of 7 and 4 words. Full calculation: וְהָיָ֗ה [and·it·shall·be] (26) + בְּי֨וֹם [in·day·of] (58) + הָנִ֤יחַ [give·rest] (73) + יְהֹוָה֙ [Hashem] (26) + לְךָ֔ [to·you] (50) + מֵֽעׇצְבְּךָ֖ [from·your·pain] (222) + וּמִֽרׇגְזֶ֑ךָ [and·from·your·agitation] (276) + וּמִן־הָעֲבֹדָ֥ה [and·from·the·service] (182) + הַקָּשָׁ֖ה [the·hard] (410) + אֲשֶׁ֥ר [that] (501) + עֻבַּד־בָּֽךְ [you·were·made·to·serve] (98) = 1922.
Rashi
On the day that the Lord gave you rest. The verse is speaking about Israel:
“Who has afflicted you and who has enraged you?”—The King of Babylon afflicted you and enraged you, and when you see his downfall, it will give you rest, for you shall go out free.
Ibn Ezra
"And it shall be." The letter kaf in "me'atzevcha" [your adversary] speaks with Yehuda. "Me'atzevcha" refers to the body, and "mergezcha" [your disturber] refers to the heart.
Radak
"And it shall be." This was said in reference to Israel, who were dwelling in the exile of Babylonia, on the day that the Lord removed the burden from your neck—you shall utter this parable, and it was the day of the destruction of Babylonia.
“Who formed you.” [This refers to] the distress of the exile:
"u-mirgazkha" – The mem is with a hireq. Likewise "from following David (me-acharei David)," "from pursuing Israel (mirdof acharei Yisrael)."
“Who served You.” Although the word *avodah* (service) is feminine, it says *avad* (served), which is masculine, meaning that it refers to the matter of service, and similarly *ya’aseh melakhah* (he shall do work), and others like them.
Metzudat David
"And it shall come to pass on that day." It refers back to the downfall of Babylonia.
“Hashem has granted you rest.” He will grant you rest from the sorrow and anger that you have experienced up to this point, and from labor; and you shall have rest from the hard labor that the king of Babylon imposed upon you.
Metzudat Zion
"u-mirgazkha." The meaning is a movement of trembling, as in "and I trembled in my place" (Habakkuk 3:16).
Malbim
“And it shall come to pass on the day of rest,” which is after the fall of Babylon (and see the explanation of the words):
that you shall take up this parable against the king of Babylon, and say: How has the oppressor ceased! The exactress of gold ceased!
verse value 3869
Insights
Verse structure: 11 words, 43 letters. The shortest word is "this" (הַזֶּ֛ה, 3 letters) and the longest is "and·you·will·lift" (וְנָשָׂ֜אתָ, 5 letters). 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "the·parable" (הַמָּשָׁ֥ל), "against·king·of" (עַל־מֶ֥לֶךְ), "ceased" (שָׁבְתָ֖ה). The root שבת appears 2 times in this verse. 9 unique roots are used. Frequent roots: "and·you·will·say" (root אמר, 244x in Isaiah); "against·king·of" (root מלך, 73x in Isaiah); "and·you·will·lift" (root נשא, 57x in Isaiah). First appearance of the root איך ("how?") in Isaiah. The etnachta (major mid-verse pause) falls on 'and·you·will·say', dividing the verse into phrases of 6 and 5 words. Full calculation: וְנָשָׂ֜אתָ [and·you·will·lift] (757) + הַמָּשָׁ֥ל [the·parable] (375) + הַזֶּ֛ה [this] (17) + עַל־מֶ֥לֶךְ [against·king·of] (190) + בָּבֶ֖ל [Babylon] (34) + וְאָמָ֑רְתָּ [and·you·will·say] (647) + אֵ֚יךְ [how?] (31) + שָׁבַ֣ת [ceased] (702) + נֹגֵ֔שׂ [taskmaster] (353) + שָׁבְתָ֖ה [ceased] (707) + מַדְהֵבָֽה [boisterous] (56) = 3869.
Rashi
“Of gold.” This is the language of excessive pride and a heavy burden, and our Sages interpreted it as referring to those who say, “From David, bring [it].”
Ibn Ezra
"And you shall take." Of gold. The Targum translates "gold," and similarly in the language of Kedar, and the meaning is "gold."
Radak
And you shall utter the parable. A parable is a matter that is not understood according to its literal meaning, and so it is here as well.
“Middahavah.” “Middahavah” means “golden.” [The word refers to] a staff, a scepter, also [to] the cedars, the cedars of Lebanon. And the meaning of “middahavah” is that the Targum translates it as “zahav dehava” (gold), and it is a description of Babylon, which was possessed of gold, for it took tribute from all the lands. And Jonathan [ben Uzziel] translated it as “saf tekuf chayyava” (a strong threshold).
Metzudat David
“And you shall lift up.” [This means] you shall raise your voice to speak this parable, etc.
"The oppressor has ceased." The oppressor stopped exacting labor:
Shabbatah. The golden measure was abolished; that is to say, the wealth consisting of a great abundance of gold.
Metzudat Zion
Shabbat. The matter of "nullification" is like [the verse]: "Rahab, they sit still" (below, 30).
"Of gold." The Targum for "gold" is "dehaba," and similarly it is stated in the Book of Daniel: "You are the head of gold" (Daniel 2:38).
Malbim
"How? The one who depicts [the matter] asks: How and what was the thing that suddenly the striker ceased from the taxes, and how was the golden one suddenly abolished, the kingdom called the kingdom of gold? He answers: This did not happen by chance, for:"
Hashem has broken the staff of the wicked, the sceptre of the rulers,
verse value 1933
Insights
Verse structure: 6 words, 23 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "breakinged" (שָׁבַ֥ר, 3 letters) and the longest is "wicked" (רְשָׁעִ֑ים, 5 letters). 1 word in this verse appears nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "wicked" (רְשָׁעִ֑ים). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "breakinged" (root שבר, 25x in Isaiah). The etnachta (major mid-verse pause) falls on 'wicked', dividing the verse into phrases of 4 and 2 words. Full calculation: שָׁבַ֥ר [breakinged] (502) + יְהֹוָ֖ה [Hashem] (26) + מַטֵּ֣ה [staff] (54) + רְשָׁעִ֑ים [wicked] (620) + שֵׁ֖בֶט [rod] (311) + מֹשְׁלִֽים [ruling] (420) = 1933.
Rashi
"The Lord has broken the staff of the wicked." For it used to strike the peoples in wrath.
Ibn Ezra
Shiver. The staff of the wicked: this is an allusion to the kingdom; so too, the rod, for the king is like a shepherd and the people are like sheep.
Radak
“Shattered.” “Staff,” and “rod” are metaphors for strength and dominion. “The wicked rule” – this was said of Nebuchadnezzar, Evil-Merodach, and Belshazzar.
Metzudat David
“The rod of the wicked.” This is to say that the people who struck the nations were like this rod:
SHEVET, ETC. The repetition of the matter in what is stated:
Malbim
"The Lord has broken it"—He broke the staff of the wicked through His providence; these are the oppressors and the officials who crush the people. And "the scepter of rulers"—this is the ruler himself; and it is stated in contrast to “the staff of the wicked.”
That smote the peoples in wrath with an incessant stroke, that ruled the nations in anger, with a persecution that none restrained.
verse value 2716
Insights
Verse structure: 12 words, 42 letters. The shortest word is "beating" (מַכֶּ֤ה, 3 letters) and the longest is "in·wrath" (בְּעֶבְרָ֔ה, 5 letters). 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "in·wrath" (בְּעֶבְרָ֔ה), "blow" (מַכַּ֖ת), "ruling" (רֹדֶ֤ה). 12 unique roots are used. Frequent roots: "peoples" (root עם, 107x in Isaiah); "nations" (root גוי, 65x in Isaiah); "in·anger" (root אף, 39x in Isaiah). The etnachta (major mid-verse pause) falls on 'turning·aside', dividing the verse into phrases of 6 and 6 words. Full calculation: מַכֶּ֤ה [beating] (65) + עַמִּים֙ [peoples] (160) + בְּעֶבְרָ֔ה [in·wrath] (279) + מַכַּ֖ת [blow] (460) + בִּלְתִּ֣י [and·without] (442) + סָרָ֑ה [turning·aside] (265) + רֹדֶ֤ה [ruling] (209) + בָאַף֙ [in·anger] (83) + גּוֹיִ֔ם [nations] (59) + מֻרְדָּ֖ף [persecution] (324) + בְּלִ֥י [without] (42) + חָשָֽׂךְ [withholded] (328) = 2716.
Rashi
“Pursued without darkness.” Pursued: every nation is pursued through him. Without darkness: he himself pursues and chases after every people.
Ibn Ezra
makkah. makket, adjacent and lacking a yod, and similarly [the phrase] “those who drink wine in bowls” (Amos 6:6):
"moreded" (the pursued one). It is a pa'al form from the added heavy binyan, and the meaning of "murdaf" is: one rules over the pursued without restraint, and it is possible that "moreded" is a pa'al form in the meaning:
Radak
“Strike.” This refers to Nebuchadnezzar. Since he was the beginning of the dominion and he conquered all the lands, this matter is stated concerning him. For his sons, even though all the nations destroyed them, they did not take anything for themselves except what their father had left for them in his conquest, because he had no pity on them.
“a plague that does not depart.” The final letter is a tav instead of a he because the word is not adjacent [to the next word]; likewise in “wisdom and knowledge,” “I see abundance,” and similar cases, as we have written in the book Miklal. He said: “I see that from all his plagues, none departed from all the nations; rather, he continually struck them.”
“Snorting through the nose.” And he would snort at them through the nose and in anger. The bet in “through the nose” has a qamats, which indicates the definite article ha-, meaning “the nose” known to the King of Babylon.
"Pursued without respite." Every nation is pursued from before Him without respite, and He does not refrain from pursuing them; rather, they are constantly pursued from before Him, and He grants them no rest.
Metzudat David
In its wrath. In the wrath of anger:
“a wound that does not depart.” He inflicted a continuous wound that does not depart from the one struck.
“Treading down the nose of the nations, etc.” – This means that because He, the Holy One, blessed be He, likened the idolaters to a nose and to spilled wrath, therefore He was pursued without hindrance, for He was pursued until their destruction.
Metzudat Zion
Rudah. The matter of governance:
"Darkness." The term denotes prevention, as in: "And You did not withhold" (Genesis 22:16).
Malbim
“Makkah” (a blow), for He was striking the nations in their “overstepping” (here, “overstepping” indicates that He was angry for no reason); a blow that did not cease, for the blow was without cessation or transgression; and “chet” (sin), for even though the people had not sinned, He was striking them. And regarding the tribe that rules, it says that this tribe was subjugating the nations in anger and in wrath, even though the pursued one did not withhold himself from the pursuer—meaning, even though the nation that was fleeing from him did not hide himself from the pursuer and was ready to do according to his will, nevertheless, He subjugated them in anger, as if they had rebelled against Him and cast off His yoke. And now, the entire land rests in tranquility.
The whole earth is at rest, and is quiet; they break forth into singing.
verse value 1262
Insights
Verse structure: 5 words, 20 letters. The shortest word is "restsed" (נָ֥חָה, 3 letters) and the longest is "all·the·earth" (כׇּל־הָאָ֑רֶץ, 6 letters). 1 word in this verse appears nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "she·was·quiet" (שָׁקְטָ֖ה). 5 unique roots are used. Frequent roots: "all·the·earth" (root ארץ, 169x in Isaiah). First appearance of the root פצח ("they·break·forth") in Isaiah. First appearance of the root רנה ("ringing·cry") in Isaiah. The etnachta (major mid-verse pause) falls on 'all·the·earth', dividing the verse into phrases of 3 and 2 words. Full calculation: נָ֥חָה [restsed] (63) + שָׁקְטָ֖ה [she·was·quiet] (414) + כׇּל־הָאָ֑רֶץ [all·the·earth] (346) + פָּצְח֖וּ [they·break·forth] (184) + רִנָּֽה [ringing·cry] (255) = 1262.
Rashi
“Patzachū rānāh.” This is the song that they sang: “The whole land shall be at rest and quiet.”
Ibn Ezra
“Nahat. The death of the king of Babylon:”
“Patzach.” In the language of Kedar, it is a matter of eloquence.
Radak
“Rest.” And now, with the death of his grandson and the removal of the wicked Nebuchadnezzar’s rule, the entire land rested and was quiet, and songs of praise burst forth; and he spoke words against Nebuchadnezzar as if he had died on that day.
Metzudat David
Nahat. Behold, now in his downfall the land is quiet, and men break forth into song.
Metzudat Zion
“Nechah sheketah.” The first interpretation is that it is a case of doubling the word with synonymous terms, such as “adamah afar” (Daniel 12:2) and similar instances.
“Pitzchu.” The matter of “opening the mouth” and raising a voice of joy; and similarly, “Pitzchi rina v’tzaheli” (below, 54).
Malbim
"Rest": this depicts that the entire land above has already rested and become tranquil, and has already forgotten all that had befallen it from this disturbing matter, until a song burst forth and joy spread so greatly that:
Indeed, the cypresses rejoice at you, and the cedars of Lebanon: ‘Since you are laid down, no feller is come up against us.’
verse value 3068
Insights
Verse structure: 10 words, 45 letters. Verse gematria: 3068 is divisible by 26, the value of the divine name Hashem. The shortest word is "to·you" (לְךָ֖, 2 letters) and the longest is "also·cypresses" (גַּם־בְּרוֹשִׁ֛ים, 8 letters). 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "also·cypresses" (גַּם־בְּרוֹשִׁ֛ים), "cedars·of" (אַרְזֵ֣י), "you·lay·down" (שָׁכַ֔בְתָּ). 10 unique roots are used. Frequent roots: "against·us" (root על, 200x in Isaiah); "shall·not·come·up" (root עלה, 49x in Isaiah); "to·you" (root לך, 33x in Isaiah). First appearance of the root ברוש ("also·cypresses") in Isaiah. First appearance of the root אז ("then") in Isaiah. The etnachta (major mid-verse pause) falls on 'Lebanon', dividing the verse into phrases of 5 and 5 words. Full calculation: גַּם־בְּרוֹשִׁ֛ים [also·cypresses] (601) + שָׂמְח֥וּ [they·rejoice] (354) + לְךָ֖ [to·you] (50) + אַרְזֵ֣י [cedars·of] (218) + לְבָנ֑וֹן [Lebanon] (138) + מֵאָ֣ז [then] (48) + שָׁכַ֔בְתָּ [you·lay·down] (722) + לֹא־יַעֲלֶ֥ה [shall·not·come·up] (146) + הַכֹּרֵ֖ת [that·cuts] (625) + עָלֵֽינוּ [against·us] (166) = 3068.
Rashi
“Even the cypresses rejoiced.” Even the rulers rejoiced; they rejoiced at your downfall.
Ibn Ezra
"Also..." The reason is that it was a commandment to cut down the cedars and the cypresses in order to build siege engines and ramps.
Radak
“Also the cedars.” Because it states, “The whole land rests in peace,” yet he speaks concerning the common people who were under his dominion and were in distress; therefore he said, “Also the cedars,” which is an allegory for kings. Likewise, “the cedars of Lebanon.” He states that even the kings rejoiced at the loss of his kingdom and rule. That is to say, even the kings and princes, upon whom no labor was imposed as was imposed upon the common people, even they rejoiced at his downfall, for with the death of his son’s son, his dominion was lost.
“The ax shall not rise over us.” Since the verse compared the great ones to cedars and cypresses, it also spoke of “the ax” metaphorically. And it said, “From the time that you lay down,” meaning from the time that Nebuchadnezzar died. For although the gentiles served his son and his grandson, they did not afflict them; rather, they merely imposed taxes upon them. But Nebuchadnezzar would kill them, imprison them, and force them into hard labor.
Metzudat David
“Even the cypresses, etc.” – This is an allegory for the princes and rulers.
"From that time." They will say in their joy, "Behold, from the time that Nebuchadnezzar passed away, the decree of destruction will no longer befall us." And since He compared them to cypresses and cedars, He used the term that is applied to them.
Malbim
“Also the cedars and the cypresses rejoiced over your death, for henceforth no woodcutter will ascend against them, as until now he used to cut down forests to make a ramp and siege engines.” And the meaning is that upon the earth above there is now general rejoicing, peace, and quiet; but in contrast to this, anger has now arisen anew in another place, for:
The nether-world from beneath is moved for you to meet you at your coming; the shades are stirred up for you, even all the chief ones of the earth; all the kings of the nations are raised up from their thrones.
verse value 4829
Insights
Verse structure: 16 words, 65 letters. The shortest word is "to·you" (לְךָ֖, 2 letters) and the longest is "all·he-goats·of" (כׇּל־עַתּ֣וּדֵי, 7 letters). Words sharing gematria 50: to·you, to·you, all. 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "your·coming" (בּוֹאֶ֑ךָ), "he·wielded" (עוֹרֵ֨ר), "all·he-goats·of" (כׇּל־עַתּ֣וּדֵי). The root לך appears 2 times in this verse. 15 unique roots are used. Frequent roots: "land" (root ארץ, 169x in Isaiah); "your·coming" (root בוא, 120x in Isaiah); "all" (root כל, 93x in Isaiah). The etnachta (major mid-verse pause) falls on 'your·coming', dividing the verse into phrases of 6 and 10 words.
Rashi
"Towards your coming." When you will descend to Gehinnom, and what is the commotion? To rouse them in anticipation of your arrival.
Rephaim. The giants who lie there:
"All the young bulls of the land." All the kings of the nations, the princes and the princesses—the Scripture employs perfect forms for bulls and cows and young bulls, just as it says (Psalms 22:13), "For bulls have surrounded me," and just as it says (Amos 4:1), "You cows of Bashan who are in Samaria." And here it is perfect for young bulls.
He set up. He cast away:
From their thrones. [The thrones] in Gehinnom of all the kings of the nations:
Ibn Ezra
Sheol. Treated as both masculine and feminine; hence [the feminine] "ragzah" alongside [the masculine] "orer."
Rephaim: These are the dead, and it is possible that the aleph is a substitute for a weak he.
"He-goats of the land." They are the kings, as in the sense of "or a he-goat" (Proverbs 30:31):
"He raised them from their thrones." They arose as if they were alive. And it is possible that the custom of the Babylonians was to place thrones in the tombs of kings:
Radak
“SHEOL IS BENEATH.” The living rejoiced, and the dead were stirred up and feared. This is by way of parable: since he had terrified the entire world during his lifetime, it is said that the dead feared lest he terrify them even in death. And this is by way of parable, due to the great terror he had instilled in the entire world. It is stated in a hyperbolic manner that the dead trembled and feared at his coming to them. And Sheol in this verse is [referred to] with both masculine and feminine genders, as it says “ragzah” (she was stirred up) and “orer” (he awoke). It is said by way of parable that Sheol aroused the great dead to go out to meet you at your death, as if the kings in their graves were on their thrones as they were in their lifetime, and Sheol raised them up to meet you.
Rephaim: dead ones; similarly, “the Rephaim shall not rise” (Isaiah 26:14), “if the Rephaim should rise” (Isaiah 26:19). And the Targum [renders them as] “mighty men,” meaning the great and mighty ones who are dead.
“Awake for yourself”: The kings of the land are called “leading rams” (atudim) by way of parable, just as the leading rams guide the flock and go before them, as it is stated: “Like leading rams before the flock,” so too the kings guide the people.
Metzudat David
Sheol is beneath. The denizens of Sheol who are beneath the earth trembled at the news of your coming there, and this is a matter of rhetorical flourish and hyperbole, as if they would fear him even there.
“Awake for yourself.” The pit awoke on your behalf the dead from the he-goats—these are the princes who lead the people like he-goats that go at the head of the flock. The pit awoke, it raised up. All the kings from their thrones to go out to meet you; and this is a matter of rhetorical expression:
Metzudat Zion
Sheol. Gehinnom:
"Ragzah." The matter of the motion of trembling:
“Awakens.” From the language of awakening and rousing the *refa'im*. The dead are likewise called *refa'im* because they became weak and enfeebled by death.
Malbim
"Sheol below is stirred because of you," meaning that Sheol was stirred up in anger upon hearing that you would come there, for it assumed that you had come there to destroy the nations and to abolish their kingdoms.
In anticipation of your coming, when the report of your arrival is heard, for afterward they will see that you are a defeated corpse stirred up; and already Sheol will begin to rouse from their slumber the Rephaim and the giants, and all the mighty ones, who are the ancient princes there sleeping the sleep of eternity, as if He will rouse them to go and join your camps to fight your battle. And already all the kings of the nations, who are found in Sheol, have risen from their thrones, as if they are all beginning to leave their royal thrones in Sheol, out of fear of you. But all of this will be in anticipation of your coming, before you arrive. But at the time that you come to the inhabitants of Sheol and they see you, then:
All they do answer And say to you: ‘Are you also become weak as we? Are you become like to us?
verse value 2486
Insights
Verse structure: 9 words, 41 letters. The shortest word is "all·of·them" (כֻּלָּ֣ם, 3 letters) and the longest is "and·let·them·say" (וְיֹאמְר֖וּ, 6 letters). 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "they·will·answer" (יַעֲנ֔וּ), "also·you" (גַּם־אַתָּ֛ה), "like·us" (כָמ֖וֹנוּ). The root אל appears 2 times in this verse. 8 unique roots are used. Frequent roots: "and·let·them·say" (root אמר, 244x in Isaiah); "to·you" (root אל, 95x in Isaiah); "all·of·them" (root כל, 93x in Isaiah). First appearance of the root חלה ("you·were·weakened") in Isaiah. First appearance of the root כמו ("like·us") in Isaiah. The etnachta (major mid-verse pause) falls on 'to·you', dividing the verse into phrases of 4 and 5 words. Full calculation: כֻּלָּ֣ם [all·of·them] (90) + יַעֲנ֔וּ [they·will·answer] (136) + וְיֹאמְר֖וּ [and·let·them·say] (263) + אֵלֶ֑יךָ [to·you] (61) + גַּם־אַתָּ֛ה [also·you] (449) + חֻלֵּ֥יתָ [you·were·weakened] (448) + כָמ֖וֹנוּ [like·us] (122) + אֵלֵ֥ינוּ [to·us] (97) + נִמְשָֽׁלְתָּ [you·were·ruled] (820) = 2486.
Rashi
"Even you have become ill like us. We are astonished: how has misfortune befallen you, so that you too have become like us, destined to die?"
Ibn Ezra
All of them. If they were able to speak, they would say so:
“Chalita.” From the root *machala* (Exodus 15:26):
Radak
All of them shall answer. "Shall answer" is the beginning of the speech, like "and you shall answer and say" and "and Job answered first." "Even you" — even though in your lifetime you were ruling over us all, now it appears that you too have become ill like us, and the case of death has befallen you as it befell us. And “chuleta” is of the conjugation whose agent is not named [passive], as in “wherewith the Lord has made it sick” (Deuteronomy 29:21).
Metzudat David
They will all answer. They will all raise their voices and say to you: “Even now, in the midst of the abundance of your rule, behold, you have become stricken with the pains of death and the torments of Gehinnom, just like us.”
Metzudat Zion
They shall answer. The matter of raising the voice, as it is said, "And the Levites shall answer," etc., "with a loud voice" (Deuteronomy 27:14).
“Chalita.” From the language of “choleh” (sick):
It is compared. The matter of the simile and its explanation:
Malbim
They will all answer, "Since we see that you have become ill like us, and that sickness and the decay of the composite nature have also gained dominion over you, as they do over every composite being of flesh and blood, then surely you are likened to us: a mortal like us, and like us, you too."
Your pomp is brought down to the nether-world, And the noise of your psalteries; the maggot is spread under you, And the worms cover you.’
verse value 3119
Insights
Verse structure: 10 words, 44 letters. The shortest word is "will·be·spread·out" (יֻצַּ֣ע, 3 letters) and the longest is "and·covering·you" (וּמְכַסֶּ֖יךָ, 6 letters). 7 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "was·taken·down" (הוּרַ֥ד), "your·pride" (גְּאוֹנֶ֖ךָ), "noise·of" (הֶמְיַ֣ת). 10 unique roots are used. Frequent roots: "under·you" (root תחת, 34x in Isaiah); "noise·of" (root מות, 28x in Isaiah); "was·taken·down" (root ירד, 24x in Isaiah). The etnachta (major mid-verse pause) falls on 'your·psalteries', dividing the verse into phrases of 5 and 5 words. Full calculation: הוּרַ֥ד [was·taken·down] (215) + שְׁא֛וֹל [nether-world] (337) + גְּאוֹנֶ֖ךָ [your·pride] (80) + הֶמְיַ֣ת [noise·of] (455) + נְבָלֶ֑יךָ [your·psalteries] (112) + תַּחְתֶּ֙יךָ֙ [under·you] (838) + יֻצַּ֣ע [will·be·spread·out] (170) + רִמָּ֔ה [maggot] (245) + וּמְכַסֶּ֖יךָ [and·covering·you] (156) + תּוֹלֵעָֽה [worm] (511) = 3119.
Rashi
“Thou hast destroyed their harps.” “Harps” refers to the harps and lyres that were played before Thee. And one could interpret “Thou hast destroyed their harps” as meaning: Thou hast destroyed the sons of the wicked, the perpetrators of wickedness, among Thy armies. And it seems to me that in the Great Masorah, this verse was linked with “the song of the harps” (ibid. 5) in an aleph-bet of two languages.
Ibn Ezra
“Hored.” Yetsa. It is possible that it is a past-tense verb, like “asher yalad lo” (Genesis 35:26); and it is also possible that it is a future tense used in place of a past tense, and it comes in the manner of masculine language, like “ve-lokakh mehem qelalah” (Jeremiah 29:22), and this is a refined style. So too in the language of Kedar, and likewise “ve-mekasekha,” and it is a verb.
Radak
“Your pride is brought down to Sheol.” You used to be arrogant and imagine in your own mind that you were like a God, because you ruled over all the nations. And now it is seen that Sheol has brought down that pride, and you are dead like one of the people.
"Have put to silence your harps." This means that in your house there was heard the sound of the playing of harps and lyres, and now it has been brought down to Sheol along with you, for those rejoicings have ceased.
“Under you.” And now, behold, instead of the precious mattresses and the honorable coverings that you had in your lifetime, now in your death they are worms and maggots. He said “your mattress” and “your coverings,” which is masculine language, even though “worms” and “maggots” are feminine language, because “worms” and “maggots” is a general term referring to many worms, and when speaking in a general sense, one sometimes uses masculine language and sometimes feminine language, as in “your covering is maggots,” which is masculine language, and “worms shall cover you,” which is feminine language; and similarly, “and the frogs shall come up.”
Metzudat David
"Lower." Just as you were arrogant while you were still alive, now lower your arrogance to Sheol, for you are now like any common person.
“The sound of your harps.” The voice that used to be heard in your house—the sound of harps and stringed instruments—has now also descended to Sheol, for those celebrations have ceased.
“Under you.” The maggot was for you to lie upon, and the worm was for covering you from above.
Metzudat Zion
Hored. From the language of descent:
Hemit. From the language of "המיה" (tumult) and "שאון" (noise):
"Your harps." The name of a musical instrument, the nevel (harp):
Yatsa. From the term mitza, the bed:
Malbim
“Your pride is brought down to Sheol!”—and moreover, “the sound of your lyres is also brought down to Sheol!” For with regard to other kings, even though their pride has descended to the grave, nevertheless, until the end of time, people remember their deeds through the songs of the nation, which men sing about him and pluck the harp, recounting his valor according to the harp. But you—even your harps are silenced; they will no longer mention your deeds. Only beneath you shall the worm be spread out.
How are you fallen from heaven, O day-star, son of the morning! How are you cut down to the ground, That did cast lots over the nations!
verse value 3007
Insights
Verse structure: 9 words, 40 letters. The shortest word is "how?" (אֵ֛יךְ, 3 letters) and the longest is "over·nations" (עַל־גּוֹיִֽם, 6 letters). Words sharing gematria 560: you·fell, son·of·the·morning. 6 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "you·fell" (נָפַ֥לְתָּ), "day-star" (הֵילֵ֣ל), "son·of·the·morning" (בֶּן־שָׁ֑חַר). 9 unique roots are used. Frequent roots: "to·the·land" (root ארץ, 169x in Isaiah); "over·nations" (root גוי, 65x in Isaiah); "son·of·the·morning" (root בין, 43x in Isaiah). The etnachta (major mid-verse pause) falls on 'son·of·the·morning', dividing the verse into phrases of 5 and 4 words. Full calculation: אֵ֛יךְ [how?] (31) + נָפַ֥לְתָּ [you·fell] (560) + מִשָּׁמַ֖יִם [from·heaven] (430) + הֵילֵ֣ל [day-star] (75) + בֶּן־שָׁ֑חַר [son·of·the·morning] (560) + נִגְדַּ֣עְתָּ [you·were·cut] (527) + לָאָ֔רֶץ [to·the·land] (321) + חוֹלֵ֖שׁ [being·weak] (344) + עַל־גּוֹיִֽם [over·nations] (159) = 3007.
Rashi
"Helel, son of Shachar." The morning star, which shines with the light of the morning star—this is the dirge concerning the guardian prince of Babylon, as it is said: "He shall fall from the heavens."
"Against the earth it is cut off." You, Nebuchadnezzar, who used to rule over the nations, casting lots for them and for the kings, determining which of them would serve you on such-and-such a day and which on such-and-such a day. And our Sages expounded this verse to mean that he used to cast lots for the kings, etc.
Ibn Ezra
Hillel. The more plausible view is that it is the star Venus, and its proof is the "son of dawn," which is seen near the time of dawn on certain days. Among the stars and the entire heavenly host, there is no star that shines as brightly to the eye as it does. Therefore, it is called Hillel, from the root of "their light shall not be extinguished" (Isaiah 13:10).
ḥolēsh. Like “and Joshua grew weak” (Exodus 13:17), and there is one who says it means casting lots, in the sense of “he marred the arrows” (Ezekiel 21:26).
Radak
"How have you fallen! For in your life you were like a star of the heavens, and not just any star, but a star that sheds much light, namely the morning star, which is called Helel, from the phrase 'My lamp shines upon my head.' And now, how have you fallen from the heavens to the earth, and been cut off? For behold, in your life you ruled over nations, and now you are weakened and cut off."
“Cholash.” Like “and Joshua was weak” (Vayechalash Yehoshua), and the preposition “al” (on) is used in place of the preposition “bet” (in), as if it said “cholash be-goyim” (weak among the nations). And according to the Targum of Jonathan, and like this: “and you shall live by your sword,” like “in your sword”; and “you shall put them on one basket,” like “in a basket.” And our Sages of blessed memory explained that “cholash” means to cast lots, as it is said, “They cast lots (chalashim) for the sacred offerings on the Sabbath, but not for the portions.” And it asks: “What is the indication that this word ‘chalashim’ is a term for casting lots?” Because it is written, “He casts lots (cholash) upon the nations,” and this is what he said: “When the king of Babylon stood at the fork of the road, etc.” And he said: “He corrupted with arrows; he consulted the teraphim; he looked at the liver.” And he said: “In his right hand was the divination in Jerusalem.” Behold, he was casting lots as to which nation he would fight, for they were all before him to do with them as he pleased. And when he came to Jerusalem, he cast lots whether to go to Rabbah of the children of Ammon or to Jerusalem.
Metzudat David
From heaven. This means: from the height of the exalted rank and dominion.
Hillel ben Shachar. You are Nebuchadnezzar, who was like the brightest morning star:
“Nigda’at.” It was cut off to fall to the ground. You, who cast lots among the nations to determine upon whom they shall go to war, as it is stated, “For the king of Babylon has stood at the parting of the way, at the head of the two roads, to use divination: he has shaken the arrows, he has consulted the teraphim, he has looked in the liver” (Ezekiel 21:21).
Metzudat Zion
Hillel. The matter of “light” and “radiance” is as in “when his lamp shone” (Job 29:3). And the morning star is called so, for it is the one that shines the most.
“Nigda’at.” The term refers to cutting, as it is said, “They cut down the trees” (above, 9). “Cholash.” This refers to lots, as our Sages of blessed memory taught: “They cast lots for the sacred offerings on a festival” (Shabbat 148a).
Malbim
How is this to be understood? It is known that the nations of antiquity attributed the success of a kingdom to the stars, saying that the star of his success in the heavens shines upon him and illuminates him. According to this, they compare his star to the light of the dawn, meaning the light that begins to rise on the horizon from the east. For a star that is in a position of ascent and rising does not customarily sink, but only rises. How then did you fall backward from heaven to earth? And in the allegory: you were at the utmost height of success and ascent; how then did you suffer such a sudden downfall?
“נגדעת לארץ חולש” – this depicts that when this star fell, it fell upon many nations, and it shattered into fragments among the nations, until its light was divided across the land into many regions among different nations. However, it did not fall with the great light that you had previously, but rather weak and lacking in power, as if the weak and dim light that fell now fell upon the nations, and they divided it among themselves by a line. This is an allegory for how its kingdom and light were divided among many nations and different kingdoms, but not with strength, glory, and splendor as before, but rather with weakness and laxity. This is similar to what is stated regarding a comparable matter (Daniel 11:3–4): “And when he stands, his kingdom shall be broken and divided toward the four winds of the heavens, and not according to the dominion with which he ruled.”
And you said in your heart: ‘I will ascend into heaven, Above the stars of God Will I exalt my throne, And I will sit upon the mount of meeting, In the uttermost parts of the north;
verse value 3755
Insights
Verse structure: 13 words, 63 letters. The shortest word is "and·you" (וְאַתָּ֞ה, 4 letters) and the longest is "to·stars·of·God" (לְכוֹכְבֵי־אֵ֖ל, 8 letters). 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "to·stars·of·God" (לְכוֹכְבֵי־אֵ֖ל), "and·I·sat" (וְאֵשֵׁ֥ב), "in·mountain·of·meeting" (בְּהַר־מוֹעֵ֖ד). 13 unique roots are used. Frequent roots: "you·said" (root אמר, 244x in Isaiah); "and·I·sat" (root ישב, 71x in Isaiah); "and·you" (root אתה, 50x in Isaiah). First appearance of the root ירכה ("in·the·innermost·parts·of") in Isaiah. First appearance of the root צפון ("north") in Isaiah. The etnachta (major mid-verse pause) falls on 'throne', dividing the verse into phrases of 9 and 4 words. Full calculation: וְאַתָּ֞ה [and·you] (412) + אָמַ֤רְתָּ [you·said] (641) + בִֽלְבָבְךָ֙ [in·your·heart] (56) + הַשָּׁמַ֣יִם [heaven] (395) + אֶעֱלֶ֔ה [I·will·go·up] (106) + מִמַּ֥עַל [from·above] (180) + לְכוֹכְבֵי־אֵ֖ל [to·stars·of·God] (119) + אָרִ֣ים [I·will·exalt] (251) + כִּסְאִ֑י [throne] (91) + וְאֵשֵׁ֥ב [and·I·sat] (309) + בְּהַר־מוֹעֵ֖ד [in·mountain·of·meeting] (327) + בְּיַרְכְּתֵ֥י [in·the·innermost·parts·of] (642) + צָפֽוֹן [north] (226) = 3755.
Rashi
From above the stars of God. Israel:
In the Mount of Assembly. The mountain where all are gathered is Mount Zion.
“Birkotei Tzafon.” In the Azarah, this is the place where the northern flank [of the altar] was selected, as it is stated (Leviticus 1:11): “Upon the horn of the altar, toward the north.”
Ibn Ezra
"And you, the heavens, I will ascend." This is an allusion to haughtiness of heart.
"And I will dwell in the appointed mountain." This is Mount Zion, and it is called so because it is the appointed place of the Divine Name, as it is said, "They burned all the appointed places of God" (Psalms 74:8), and "The foundations thereof are in the mountains of the north" (Psalms 48:3), for thus was Zion.
Radak
"And you said": In your lifetime, you were thinking in your heart, due to the great success that you had, you were thinking, "I will ascend to the heavens," by way of example, meaning above all human beings, and as the Targum of Jonathan renders it: "To Rome I will ascend."
“From above the stars of God.” And further, it is elevated higher than all the stars, by way of a parable: He compared Israel to the stars of God, and he explained it well:
“And I will sit on the Mount of Assembly, in the northward parts of the mountain.” The Mount of Assembly is Mount Zion, because all Israel would gather there constantly, it is called the Mount of Assembly. And he says “in the northward parts of the mountain” because Zion is to the north of Jerusalem. And similarly it says, “Mount Zion, the northward part of the mountain.” That is to say, he boasts about himself that he will conquer Jerusalem and place his throne there. And my master and father, of blessed memory, explained, “The Mount of Assembly, in the northward parts of the mountain,” as referring to Babylon. He says: When I sit on the Mount of Assembly in the northward parts of the mountain, I consider myself as if from above the stars of God I exalt my throne. And he calls Babylon the Mount of Assembly because all the world would gather there to the king of Babylon. And he calls it a mountain because it was a fortified city. And similarly he calls it the northward parts of the mountain, because it is to the northeast of the inhabited world.
Metzudat David
“The heavens, I will ascend.” This means that I will ascend to a lofty height to rule over all until the end of time.
From above, etc. The matter is repeated in what is stated:
“On the appointed mountain.” This is Mount Zion, for there all Israel would assemble, and the Divine Presence was with them.
"The sides of the north" refers to Zion, which stood on the northern side of Jerusalem. And the matter is repeated in what is stated:
Metzudat Zion
Moed. From the language of "va'ed" and assembly, as it is written: "Behold, the kings have gathered" (Psalms 48:5).
"בירכתי" – its meaning is "side" or "flank," and similarly, "the flank of the altar" (Leviticus 1:11).
Malbim
And you said in your heart: “The nations of old, who served idols, divided their idols into three categories: lower, middle, and upper tiers. First, the stars that rule above, and they established their dominion with divine power. Second, the sons of the gods who dwell on earth upon the high mountains appointed for them. Third, the intermediate gods who dwell in the air. And after they attributed divine power to their kings, they assigned to each king a star in the heavens that rules with great dominion among the sons of the Most High, just as the king rules below. And they seated the king among the lower sons of the gods, the inhabitants of Mount Moed, and they entertained vain fantasies about him, for it was within his power to ascend to the platforms of the thick clouds, to the intermediate sons of the gods, and from there he would separate to become a star in the heavens (as is known in the mythology available to us, which contains the remnants of the vain studies and delusions that the days of old produced). And this is what it says: ‘Against his star in the heavens,’ meaning that he boasted that he would ascend to the heavens to raise his throne above all the stars of God, and to rule over them with great dominion. And against the king himself below, who boasted that he would sit permanently on Mount Moed, which is located in the north, where the sons of the gods sit, living the life of bliss and divinity, and they do not associate with man. And he also boasted that from that mountain he would rise up to the sons of the gods who dwell between the earth and the heavens, for:
I will ascend above the heights of the clouds; I will be like the Most High.’
verse value 976
Insights
Verse structure: 5 words, 22 letters. The shortest word is "cloud" (עָ֑ב, 2 letters) and the longest is "above·heights-of" (עַל־בָּ֣מֳתֵי, 6 letters). 1 word in this verse appears nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "to·most·high" (לְעֶלְיֽוֹן). 5 unique roots are used. Frequent roots: "above·heights-of" (root על, 200x in Isaiah); "I·will·go·up" (root עלה, 49x in Isaiah). The etnachta (major mid-verse pause) falls on 'cloud', dividing the verse into phrases of 3 and 2 words. Full calculation: אֶעֱלֶ֖ה [I·will·go·up] (106) + עַל־בָּ֣מֳתֵי [above·heights-of] (552) + עָ֑ב [cloud] (72) + אֶדַּמֶּ֖ה [red] (50) + לְעֶלְיֽוֹן [to·most·high] (196) = 976.
Rashi
"I will ascend upon my cloud." I am not worthy to dwell among human beings; I will make for myself a small cloud in the air and sit within it. Jonathan [ben Uzziel] translated: "I will ascend above all the people."
Ibn Ezra
"I will ascend." This verse is attached to the one following it: You said, "I will ascend to the heights of the clouds."
"adama" (the earth). It is from the hitpa'el conjugation, and the tav is assimilated, and the proof is the dagesh in the mem.
Radak
"I will ascend." The repetition of the matter is to strengthen the statement. "On the thick clouds" means the heavens, which are above the clouds.
"adama" (earth). It is from the hitpa'el stem, and its correct form should be "etdameh."
Metzudat David
On the backs of the cloud. On the heights of the cloud:
"I will be like the Most High." To be like Him, dwelling in separation from human beings; and this is the meaning of the statement concerning the great pride that he possessed.
Metzudat Zion
Bamotai. "High places" – and similarly, "And upon your high places You shall tread" (Deuteronomy 33:29):
Av. “A cloud”:
adama. From the language of resemblance:
Malbim
"I will ascend upon the heights of the clouds, above the intermediate gods, and by this he will have a certain likeness to the Supreme God, who is the star in the heavens."
Yet you shall be brought down to the nether-world, To the uttermost parts of the pit.
verse value 1878
Insights
Verse structure: 4 words, 22 letters. The shortest word is "indeed" (אַ֧ךְ, 2 letters) and the longest is "to·uttermost·parts·of·pit" (אֶל־יַרְכְּתֵי־בֽוֹר, 10 letters). 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "to·nether-world" (אֶל־שְׁא֛וֹל), "will·be·gone·down" (תּוּרָ֖ד), "to·uttermost·parts·of·pit" (אֶל־יַרְכְּתֵי־בֽוֹר). 4 unique roots are used. Frequent roots: "to·nether-world" (root איל, 114x in Isaiah); "will·be·gone·down" (root ירד, 24x in Isaiah). First appearance of the root אך ("indeed") in Isaiah. Full calculation: אַ֧ךְ [indeed] (21) + אֶל־שְׁא֛וֹל [to·nether-world] (368) + תּוּרָ֖ד [will·be·gone·down] (610) + אֶל־יַרְכְּתֵי־בֽוֹר [to·uttermost·parts·of·pit] (879) = 1878.
Radak
But to Sheol. Instead of being exalted above the stars of God, as you used to think, you will descend to Sheol; and instead of the corners of the north, you will descend to the corners of the pit, and the pit is the grave.
Metzudat David
“Only.” In response to what he said, “I will ascend to the heights of the clouds,” it says, “Not so shall it be; rather, you shall descend to Sheol, to the lowest depths of the pit.”
Metzudat Zion
Yarkhei. Its meaning is “end” and “lower part.” And similarly, “And his yarekh upon Tzidon” (Genesis 49:13).
Malbim
“Only,” indeed, contrary to what you have imagined: a. to ascend from the depths to the heavens, b. to extend your dominion over all the stars of God, which is likened to the grasp of kingship and dominion over the entire world—in both matters it will be the opposite. For instead of ascending to the heavens, you will be brought down to Sheol; and instead of extending your authority to the ends of the earth, behold, your power will be restricted and confined only to the corners of a pit; there will be your place, not even a single cubit beyond that.
They that saw you do narrowly look upon you, They gaze earnestly at you: ‘Is this the man that made the earth to tremble, That did shake kingdoms;
verse value 3259
Insights
Verse structure: 11 words, 52 letters. The shortest word is "is·this" (הֲזֶ֤ה, 3 letters) and the longest is "gaze·earnestly" (יִתְבּוֹנָ֑נוּ, 7 letters). Words sharing gematria 61: to·you, to·you. 6 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "those·who·see·you" (רֹאֶ֙יךָ֙), "gaze" (יַשְׁגִּ֔יחוּ), "gaze·earnestly" (יִתְבּוֹנָ֑נוּ). The root אל appears 2 times in this verse. 9 unique roots are used. Frequent roots: "the·land" (root ארץ, 169x in Isaiah); "to·you" (root אל, 95x in Isaiah); "those·who·see·you" (root ראה, 83x in Isaiah). The etnachta (major mid-verse pause) falls on 'gaze·earnestly', dividing the verse into phrases of 5 and 6 words. Full calculation: רֹאֶ֙יךָ֙ [those·who·see·you] (231) + אֵלֶ֣יךָ [to·you] (61) + יַשְׁגִּ֔יחוּ [gaze] (337) + אֵלֶ֖יךָ [to·you] (61) + יִתְבּוֹנָ֑נוּ [gaze·earnestly] (524) + הֲזֶ֤ה [is·this] (17) + הָאִישׁ֙ [man] (316) + מַרְגִּ֣יז [tremble] (260) + הָאָ֔רֶץ [the·land] (296) + מַרְעִ֖ישׁ [shaking] (620) + מַמְלָכֽוֹת [kingdoms] (536) = 3259.
Rashi
"ישגיחו" – they shall look. They shall peer through holes and lattices — "aboter" in Old French:
Let them consider. "Porpenser" (to ponder) in Old French:
Ibn Ezra
"Behold." "They shall watch," like "they shall gaze."
"Let them consider." That they may learn wisdom for your sake:
Radak
“Seeing you.” In your death, they will gaze toward you, and this “gaze” refers to the subtlety of perception.
Metzudat David
"Seeing you." Those who see you in Sheol will gaze upon you and contemplate, looking at you with intent of heart, and they will say: "Is it possible that this is the man who used to shake the earth in his lifetime?"
Metzudat Zion
"Let them look." The matter of gazing with the intent of the heart:
Let them ponder. The matter of contemplation with great deliberation, as in “And I will ponder Him in the morning” (I Kings 3).
"מרגיז" – the matter of the motion of trembling:
Malbim
"Behold, even those who are accustomed to see you will now direct their gaze toward you with great attention and contemplate you, for they will doubt whether it is truly you. They will ask themselves: 'Is it possible that this is the man who stirred the entire earth from its place with a single movement, and by this powerful motion shook the kingdoms of the nations upon the earth and overturned them through the tremor, until...'"
That made the world as a wilderness, And destroyed the cities thereof; That opened not the house of his prisoners?’
verse value 2818
Insights
Verse structure: 8 words, 33 letters. The shortest word is "thered" (שָׂ֥ם, 2 letters) and the longest is "his·prisoners" (אֲסִירָ֖יו, 6 letters). 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "tore·down" (הָרָ֑ס), "his·prisoners" (אֲסִירָ֖יו), "not·opening" (לֹא־פָ֥תַח). 8 unique roots are used. Frequent roots: "thered" (root שם, 83x in Isaiah); "house" (root בית, 67x in Isaiah); "and·its·towns" (root עיר, 43x in Isaiah). First appearance of the root תבל ("world") in Isaiah. First appearance of the root מדבר ("like·the·wilderness") in Isaiah. The etnachta (major mid-verse pause) falls on 'tore·down', dividing the verse into phrases of 5 and 3 words. Full calculation: שָׂ֥ם [thered] (340) + תֵּבֵ֛ל [world] (432) + כַּמִּדְבָּ֖ר [like·the·wilderness] (266) + וְעָרָ֣יו [and·its·towns] (292) + הָרָ֑ס [tore·down] (265) + אֲסִירָ֖יו [his·prisoners] (287) + לֹא־פָ֥תַח [not·opening] (519) + בָּֽיְתָה [house] (417) = 2818.
Rashi
"He did not open his house." He did not open for them the house of their confinement to release them for the duration of their lives, to set them free to go to their homes. Every word that requires a lamed at its beginning, He placed a he at its end.
Ibn Ezra
"Shem Tevel." A place of settlement; and always this word is in the feminine gender, only in this place. And some say that the vav of "ve-arav" refers to the desert, or that "har arav" itself.
He did not open. Their house of confinement:
Radak
"Who made the world." This, too, is from the words of those who contemplate it, and they said that this is the one who made the world like a desert; and Tivel is the name for the inhabited land.
"He did not let his prisoners go home." — He did not open for them the house of imprisonment forever; once he placed them in the prison, he did not release them from there again.
Metzudat David
"Shem Tavel." A place that was inhabited there became a desolation, like a wilderness.
And his cities. Even his own cities he destroyed in his anger; he did not open their gates. He did not permit his prisoners to go to their homes.
Metzudat Zion
"the world." So is called the place of habitation:
"Her house." The final heh stands in place of the lamed at the beginning of the word.
Malbim
He made the world desolate, its inhabited places laid waste like a wilderness, and he even destroyed his own cities. In his anger, he destroyed many cities, even those in the land of the Chaldeans, which had not heeded his command. He did not release his prisoners from their shackles, even when they were in their homes; though they were confined in the prison house, where there was no fear that they would escape, nevertheless he did not loosen the bonds on their hands. And how has he now been reversed after his death, unlike all the kings, for
All the kings of the nations, all of them, sleep in glory, every one in his own house.
verse value 1392
Insights
Verse structure: 7 words, 30 letters. The shortest word is "all·of·them" (כֻּלָּ֑ם, 3 letters) and the longest is "all·kings·of" (כׇּל־מַלְכֵ֥י, 6 letters). 2 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "all·kings·of" (כׇּל־מַלְכֵ֥י), "in·glory" (בְכָב֖וֹד). 7 unique roots are used. Frequent roots: "all·of·them" (root כל, 93x in Isaiah); "all·kings·of" (root מלך, 73x in Isaiah); "in·his·house" (root בית, 67x in Isaiah). The etnachta (major mid-verse pause) falls on 'all·of·them', dividing the verse into phrases of 3 and 4 words. Full calculation: כׇּל־מַלְכֵ֥י [all·kings·of] (150) + גוֹיִ֖ם [nations] (59) + כֻּלָּ֑ם [all·of·them] (90) + שָׁכְב֥וּ [lie] (328) + בְכָב֖וֹד [in·glory] (34) + אִ֥ישׁ [man] (311) + בְּבֵיתֽוֹ [in·his·house] (420) = 1392.
Rashi
“A man in his house”—in his grave; and so too the Targum: “in his house of eternity.”
Ibn Ezra
"Every man in his house" – in the house that he prepared for himself, namely the grave; and likewise, "to his eternal house" (Ecclesiastes 12:5).
Radak
"All the kings, each in his own house." Explanation: Each in his own grave; and so did Jonathan translate it.
Metzudat David
A man in his house: Each one lay in honor in his grave.
Malbim
All the kings of the nations honored themselves in their death in two respects: 1. In the quality of the burial, for they were laid to rest with honor, in that they were placed in their tombs with great honor, according to the custom of kings; 2. In the place of burial, for each lay in his own house, in the tombs of kings which they had prepared for themselves during their lifetime in their palaces.
But you are cast forth away from your grave Like an abhorred offshoot, In the raiment of the slain, that are thrust through with the sword, That go down to the pavement of the pit, As a carcass trodden under foot.
verse value 4333
Insights
Verse structure: 13 words, 60 letters. The shortest word is "garment·of" (לְבֻ֥שׁ, 3 letters) and the longest is "to·stones·of·pit" (אֶל־אַבְנֵי־ב֖וֹר, 9 letters). 9 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "from·your·grave" (מִֽקִּבְרְךָ֙), "like·a·sprout" (כְּנֵ֣צֶר), "abhored" (נִתְעָ֔ב). 13 unique roots are used. Frequent roots: "to·stones·of·pit" (root איל, 114x in Isaiah); "and·you" (root אתה, 50x in Isaiah); "sword" (root חרב, 44x in Isaiah). First appearance of the root קבר ("from·your·grave") in Isaiah. First appearance of the root פגר ("as·a·corpse") in Isaiah. The etnachta (major mid-verse pause) falls on 'sword', dividing the verse into phrases of 9 and 4 words. Full calculation: וְאַתָּ֞ה [and·you] (412) + הׇשְׁלַ֤כְתָּ [you·were·thrown] (755) + מִֽקִּבְרְךָ֙ [from·your·grave] (362) + כְּנֵ֣צֶר [like·a·sprout] (360) + נִתְעָ֔ב [abhored] (522) + לְבֻ֥שׁ [garment·of] (332) + הֲרֻגִ֖ים [slain] (258) + מְטֹ֣עֲנֵי [loaded] (179) + חָ֑רֶב [sword] (210) + יוֹרְדֵ֥י [who·go·down] (230) + אֶל־אַבְנֵי־ב֖וֹר [to·stones·of·pit] (302) + כְּפֶ֥גֶר [as·a·corpse] (303) + מוּבָֽס [trodden·down] (108) = 4333.
Rashi
"As a shoot, he was loathed." Just as a sapling that is loathed in the eyes of its owner, who digs it up, uproots it, and removes it, so too were you cast out from your grave. Our Sages said: When he became like a beast and a wild animal for seven years, the common people made Evil-Merodach king. And when he returned to his kingship, they took him and imprisoned him in the house of detention until the day of his death. When he died, they brought Evil-Merodach out of the prison to crown him, but he did not accept it. He said, "If he returns to his kingship, he will kill me." They said to him, "He is dead and buried," but he did not believe them until they brought him out from his grave.
“Clothed in the garments of the slain, laden with the sword.” – [They are] clothed in filthy garments, like the garments of the slain.
“Thrust through (meto’anei) with the sword.” Pierced with spears; for “pierced” in the Arabic tongue is “mut’an.”
“Those who go down into the stones of the pit.” Into the depths of the pit, a place where the stones sink, there you have gone down.
Like a crushed corpse. The Targum: “trampled,” as it is said, “crushed before us” (Psalms 44:15), and “upon the mountains of our crushing” (here, as in the text), “crushed in your blood” (Ezekiel 16:6); the trampled one, like the mud of the streets:
Ibn Ezra
"And you." The ancients said that after the death of Nebuchadnezzar, his body was removed from his tomb, because the people of his kingdom said, perhaps he did not die and will yet return, as he returned at first. This too is correct, and the truth is that this verse refers to Nebuchadnezzar, for he was the beginning of the kingdom of Babylon over Israel, and the proof is [the verse]: "Prepare a slaughter for his sons."
Like a shoot. Branch:
“Loaded with swords.” In the language of Qedar, it is akin to “pierced,” and there is one who says it is from the root *ta’anu* (Genesis 45:17), meaning “on a long journey,” like “filled.”
Muvas. A pa'ul form from the two visible ones:
Radak
"And you were cast out of your grave." They said that when Nebuchadnezzar was driven away and lived with the beasts for seven years, the people appointed his son Evil-Merodach as king. When Nebuchadnezzar recovered his sanity and returned to his palace in Babylon, and found his son sitting on his throne, they placed him in prison, and he did not leave there until Nebuchadnezzar died. The people then brought him out to crown him, but he refused to reign. He said, "I do not believe that he is dead; if he comes again as he came before and finds me, he will kill me." They brought him out of his grave and showed him that he was dead. Regarding this it is said, "And you were cast out of your grave." Another version in the Targum, which translated [Isaiah 14:19], "You are laid to honor in your house," as "You were gathered with honor, a man in his house," and translated "And you were cast out of your grave" as "And you were thrown from your place," this interpretation leans more toward the simple meaning, and "a man in his house" is understood according to its plain sense, namely, all the kings rested in their houses, in their palaces, but you were cast out of your grave, from your house, which you thought you would occupy for a long time, as a person does in a grave, and you were thrown out of it, meaning that the evil spirit that passed over you from God cast you out of your house, and you went to dwell among the beasts.
As a shoot, I am loathsome. Just as when a person plants saplings and there is among them one that does not thrive, he uproots it from its roots and discards it, so too a garment of the slain, which is soiled with blood, a person discards it. For since it is a garment of the slain, a person does not care to wash it and wear it, for it is not the custom of people to wear it since it is from a slain person, and moreover, it is pierced by the thrusts of the sword.
“Mitu’ani charav.” This refers to those who are slain. The matter is repeated in what follows to strengthen the point. The meaning of “mitu’ani” is “impaled,” and this is also how my master and father, of blessed memory, interpreted it: “Load your beasts,” comparing it to the Arabic language.
“Those who go down into the stones of the pit.” This refers to the garments, and even though it says “garment” in the singular, there are many such instances in Scripture where the singular is used to denote the plural. It states that the garments of the slain are cast down and descend into the stones of the pit just like the slain themselves, being a crushed and trampled corpse among the dead; so too, you are cast down like those garments. And it says “stones of the pit” because of the tomb, which is built with stones surrounding the buried person, and this is called in the language of the Mishnah a *dofeq*.
Metzudat David
"And you." But you shall be cast out from your grave, just as one uproots a cut-off branch to throw it aside, for our Sages of blessed memory stated: When Nebuchadnezzar was driven away for seven years to live among the beasts, the people of the land appointed his son Evil-Merodach as king. And when Nebuchadnezzar returned to his kingdom, they took Evil-Merodach and imprisoned him in the dungeon until the day of his death. When [Nebuchadnezzar] died, they brought out Evil-Merodach to crown him, but he did not accept [the crown]. He said, "If he returns to his kingdom, he will kill me." And he did not believe that [Nebuchadnezzar] was dead until they brought him out from his grave.
“Upon the garments of the slain.” In garments that are soiled, like the garments of the slain, pierced by the sword, due to the excessive filth, they descend to the stones of the pit. That is to say, that due to the excessive filth, they descend in such garments into the depths of the pit, like a trampled corpse, for because of the great repulsiveness, they will not remove the garments from upon them. And it states that in such a garment, the corpse of Nebuchadnezzar will be dragged for mockery and derision.
Metzudat Zion
As a shoot. Like a branch; and similarly, “And a shoot shall sprout from his roots” (above 11:1).
“Mata’ani herev.” “Maduqarei herev,” and this is an Arabic term.
Stones of a pit. The depth of the pit is the place where the stones plunge and descend.
Like a corpse. Thus is the body of the dead called, and likewise "the multitude of corpses" (Amos 8).
Muvbas. It is trampled and crushed, like "He shall tread down our foes" (Psalms 60).
Malbim
And you, you have turned in these two matters into contempt and disgrace: 1. For your tomb was like a detestable refuse heap, a place where they cast the carcasses of animals; 2. For even there they did not leave you to lie, but from this tomb, which was like a detestable refuse heap, they cast you out, with great humiliation, and they clothed you then in the garments of those slain by sword-bearers and sword-carriers, depicting on your garments those pierced by the sword, to recall the multitude of slaughter that you slaughtered (and our Sages of blessed memory related that after his death they dragged him from his grave and carried him through the streets of Babylon in humiliation). He adds to say: To what likeness did I compare, that I said your honor in your death was not like the honor of kings in their death? Are not even those who descend to the stones of the pit, the carcasses that they cast naked, without shrouds, upon the stones of the pit, like a carcass that is trampled and crushed, in which no one bothers to clothe it in shrouds, are they not also among those who descend to the pit?
You shall not be joined with them in burial, because you have destroyed your land, You have slain your people; the seed of evil-doers shall not be named for ever.
verse value 4141
Insights
Verse structure: 11 words, 49 letters. The shortest word is "with·them" (אִתָּם֙, 3 letters) and the longest is "in·burial" (בִּקְבוּרָ֔ה, 6 letters). 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "not·be·joined" (לֹֽא־תֵחַ֤ד), "in·burial" (בִּקְבוּרָ֔ה), "because·your·land" (כִּי־אַרְצְךָ֥). 11 unique roots are used. Frequent roots: "because·your·land" (root ארץ, 169x in Isaiah); "your·people" (root עם, 107x in Isaiah); "not·be·named" (root קרא, 84x in Isaiah). The etnachta (major mid-verse pause) falls on 'you·killed', dividing the verse into phrases of 7 and 4 words. Full calculation: לֹֽא־תֵחַ֤ד [not·be·joined] (443) + אִתָּם֙ [with·them] (441) + בִּקְבוּרָ֔ה [in·burial] (315) + כִּי־אַרְצְךָ֥ [because·your·land] (341) + שִׁחַ֖תָּ [you·destroyed] (708) + עַמְּךָ֣ [your·people] (130) + הָרָ֑גְתָּ [you·killed] (608) + לֹא־יִקָּרֵ֥א [not·be·named] (342) + לְעוֹלָ֖ם [to·ever] (176) + זֶ֥רַע [seed] (277) + מְרֵעִֽים [companion] (360) = 4141.
Rashi
"You shall not join them in burial. You shall not be equal to the other kings in resting in your tomb:"
For you have ruined your land. Through excessive labor, and you have slain your people for naught, as is explicated in Daniel, where it states, "to be destroyed among all the wise men of Babylon"; therefore, they have mocked you and treated you with contempt, casting you out of your grave.
He shall never be called the seed of the wicked. And even your children shall be punished because of your iniquities, and they shall not endure after you for many days, for your enemies shall join together against them and destroy them, and they shall say to one another:
Ibn Ezra
“Do not be separate.” It is missing an aleph from the root, like “those who love Me” [from] “I love” (Proverbs 8:17). And Rabbi Yehudah the Grammarian says that it is missing a yod from the conjugation of yachad.
"Because your land is desolate": Even if your land is desolate, and indeed other lands as well, and behold, its interpretation is: "and its cities are destroyed."
Radak
"Do not be united with them." Do not be secluded with the kings of the nations in burial; that is to say, do not be equal to them in your death and in your grave, for the other kings they make great honor in burying them, and they burn [incense] over them and embalm them, but for you they will not make honor with you, rather you will be buried like one of the people. And why?
“Because your land is desolate,” meaning on account of the heavy taxes that you imposed upon them; “your people you have slain,” due to the excessive terror that you instilled in them, to the point that for even a minor transgression you would put your own men to death. For behold, you killed the wise men of your land because they did not know how to recount and interpret your dream, which was an act of great cruelty. Therefore, all your people rejoiced at your death and did not honor you with a burial as is done for other kings.
He shall never be called the seed of the wicked. His sons, who are the seed of the wicked, shall not be called for a long time "the son of so-and-so," for his seed shall be cut off quickly; for when Belshazzar, his grandson, died, his seed was cut off completely and utterly.
Metzudat David
"You shall not be like one." You shall not be like one, to be equal to the kings of the nations regarding burial, to rest in honor.
“For your land is desolate.” And because of this he was greatly afraid, to the extent that they removed him from his grave.
"You killed your people." As it is stated: "And he said, 'Let all the wise men of Babylon be destroyed'" (Daniel 2:12).
"One shall not call, etc." His sons, who are the offspring of the wicked, shall not be called for a long time, to say that these are from the seed of Nebuchadnezzar, for his seed will quickly be cut off.
Metzudat Zion
Tachad. From the root of "chad" and "echad" (one):
Malbim
"You shall not be united with them in burial; you too are not worthy to be united and to be like them in burial, for you are not worthy to be buried at all, but only to have your flesh given to the dogs, for your land is desolate. And who will honor you after your death if you have desolated your land and killed your people? Therefore, it is fitting that not only should all pour out their wrath upon you after your death, but it is also fitting that your seed should never be called 'evil seed,' nor should his descendants ever be called to the throne of sovereignty. Upon hearing this, the prosecutor was stirred and added further accusations: 'Why did You decree only that they not be called to kingship? Is it not rather fitting that...'"
Prepare you slaughter for his children For the iniquity of their fathers; That they rise not up, and possess the earth, And fill the face of the world with cities.
verse value 2801
Insights
Verse structure: 11 words, 52 letters. The shortest word is "land" (אָ֔רֶץ, 3 letters) and the longest is "not·rise·up" (בַּל־יָקֻ֙מוּ֙, 6 letters). 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "prepare" (הָכִ֧ינוּ), "to·his·sons" (לְבָנָ֛יו), "slaughtering place" (מַטְבֵּ֖חַ). 11 unique roots are used. Frequent roots: "land" (root ארץ, 169x in Isaiah); "face·of·world" (root פנים, 88x in Isaiah); "to·his·sons" (root בן, 43x in Isaiah). First appearance of the root ירש ("and·they·shall·possess") in Isaiah. The etnachta (major mid-verse pause) falls on 'their·fathers', dividing the verse into phrases of 5 and 6 words. Full calculation: הָכִ֧ינוּ [prepare] (91) + לְבָנָ֛יו [to·his·sons] (98) + מַטְבֵּ֖חַ [slaughtering place] (59) + בַּעֲוֺ֣ן [in·the·iniquity·of] (128) + אֲבוֹתָ֑ם [their·fathers] (449) + בַּל־יָקֻ֙מוּ֙ [not·rise·up] (188) + וְיָ֣רְשׁוּ [and·they·shall·possess] (522) + אָ֔רֶץ [land] (291) + וּמָלְא֥וּ [and·they·shall·fill] (83) + פְנֵי־תֵבֵ֖ל [face·of·world] (572) + עָרִֽים [cities] (320) = 2801.
Rashi
“Prepare a slaughter for his sons.” This is so that they will not arise and inherit the land, and the land will become filled with enemies and oppressors. And so did Jonathan render it: “enemies,” as in (1 Samuel 28:16) “and it shall be measured.” Furthermore, there is another interpretation: “and they filled the face of the earth with cities,” in accordance with what we stated above, that “the world” refers to a desert. Since its cities were destroyed, He returns and says, “and cut off his seed,” and the inhabitants of the cities returned to their place, and they filled the face of the world with towns.
Ibn Ezra
"Prepare for his sons." [This refers to] Belshazzar and all his household.
“Because of the iniquity of their fathers.” Evil Merodach was his father, and Nebuchadnezzar was his grandfather.
Cities. The word "enemies" is similar to "and your enemies" (1 Samuel 28:16), and the meaning is that it will arouse hatred throughout the world. And the meaning of "and they shall fill" is that they shall not fill. And some say: after they do not inherit the land, the world will settle down.
Radak
“Prepare for his sons.” This means that they should be killed, and this is due to the iniquity of their fathers. And you should fear that the sons will be like the fathers, wicked; therefore, kill them, so that they would not rise up and inherit the land.
“And they shall fill the face of the earth with cities.” If they should arise, they will fill the face of the earth with enemies and cities, according to the interpretation: “Guard yourselves lest they arise.”
“Arim.” [It means] enemies, as in “and has become your adversary (arekha)” (1 Samuel 28:16); likewise in Aramaic, “and its interpretation be for your enemies (le-arakh)” (Daniel 4:16); and so Jonathan rendered it. And there is an interpretation that understands "cities" in its plain meaning, and the verse is expounded as follows: "If they do not arise and inherit, the face of the earth shall be filled with cities, and settlement shall increase," for they [the enemies] were the ones who captured the cities and devastated the settlements.
Metzudat David
“Prepare.” The nations will say to one another: “Prepare the slaughter for the children of Nebuchadnezzar.”
“Let them not rise up.” To inherit the land, and “fill it.” And then, when their seed shall be cut off, they will fill the face of the earth with cities. And since it was stated above, “and destroyed their cities,” therefore it says, “from now on they will fill [the earth with] cities.”
Metzudat Zion
Slaughter. A place of slaughter:
Malbim
They prepared a slaughterhouse for his sons, lest any man surpass them, for this is due to two matters: 1. This comes upon them as punishment for the sin of their forefathers, who devastated the world; 2. To prevent damage in the future, lest they rise and become powerful at any time and inherit the land, for they would claim a right of inheritance to the entire land by virtue of their forefathers who ruled over it. Therefore, they prepared a slaughterhouse for them, so that the face of the world would be filled with inhabited cities, which would not be the case if they inherited the land, for then they would devastate it. Thus, the Lord responds to the words of the Prosecutor, saying:
And I will rise up against them, says Hashem of hosts, and cut off from Babylon name and remnant, and offshoot and offspring, says Hashem.
verse value 3192
Insights
Verse structure: 12 words, 53 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "name" (שֵׁ֥ם, 2 letters) and the longest is "utterance·Hashem" (נְאֻם־יְהֹוָֽה, 7 letters). 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·I·will·rise" (וְקַמְתִּ֣י), "and·I·will·cut·off" (וְהִכְרַתִּ֨י), "from·Babylon" (לְבָבֶ֜ל). The root יהוה appears 2 times in this verse. 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "against·them" (root על, 200x in Isaiah); "name" (root שם, 83x in Isaiah). The etnachta (major mid-verse pause) falls on 'hosts', dividing the verse into phrases of 5 and 7 words. Full calculation: וְקַמְתִּ֣י [and·I·will·rise] (556) + עֲלֵיהֶ֔ם [against·them] (155) + נְאֻ֖ם [utterance] (91) + יְהֹוָ֣ה [Hashem] (26) + צְבָא֑וֹת [hosts] (499) + וְהִכְרַתִּ֨י [and·I·will·cut·off] (641) + לְבָבֶ֜ל [from·Babylon] (64) + שֵׁ֥ם [name] (340) + וּשְׁאָ֛ר [and·rest] (507) + וְנִ֥ין [and·offspring] (116) + וָנֶ֖כֶד [and·progeny] (80) + נְאֻם־יְהֹוָֽה [utterance·Hashem] (117) = 3192.
Rashi
And the remainder. The remnant:
Grandson. A son who rules in his father’s kingdom:
And grandchild. The son’s son is a grandson; this [refers to] Belshazzar, and “grandchild” [refers to] Vashti.
Ibn Ezra
"And I will rise." "Shem" is a noun, and "sha'ar" is like "the remainder of his flesh" (Leviticus 18:6), and it refers to the father; "nin" is a son, and "nekhed" is a son's son.
Radak
"And I will rise up against them." That is to say, I will rouse myself against them to destroy them.
"To Babylon." Explanation: To the king of Babylon, and he said "to Babylon" because when the seed of the king was cut off, Babylon was cut off and destroyed. Or the explanation is: "to Babylon" refers to the inhabitants of Babylon, for they will all die by the sword, fathers and sons together.
"Shem ve-sha'ar." The excision of the Name means that nothing remains for him by which his name would be remembered; or perhaps "ve-sha'ar" is close in meaning to the phrase "every man to his own flesh and blood" (Isaiah 65:25), where "sha'ar" denotes kinship. And if the former is spelled with a qamats and the latter with a tsere.
Son. He is the son:
And "grandson" – this is the son of the son; and so did Jonathan translate it, "son of a son."
Metzudat David
And I will arise. I will arise to take vengeance upon them:
"Name and remnant," etc. – "There shall not remain" – what from him? That his name be mentioned for him. "And there shall not remain" – who from the rest of his flesh? Neither a son nor a son of a son.
Metzudat Zion
And "she'ar." Its meaning is similar to "she'ar basaro" (Leviticus 18).
And "son": He is a son.
And “grandson.” It is the son of the son. And similarly, “If you will indeed deal falsely with me and with my son and with my grandson” (Genesis 21:23).
Malbim
"And I will rise" – I, the Lord, say that I Myself will rise up against them. And not only will I cut off the house of Nebuchadnezzar, but also "and I will cut off from Babylon name and remnant" – that I will cut off kingship from Babylon in its entirety. And not only kingship, but also...
I will also make it a possession for the bittern, and pools of water; and I will sweep it with the besom of destruction, says Hashem of hosts.
verse value 3139
Insights
Verse structure: 10 words, 52 letters. Notable word values: "Hashem" (יְהֹוָ֥ה) = 26, the value of the divine name Hashem. The shortest word is "porcupine" (קִפֹּ֖ד, 3 letters) and the longest is "and·pools·of·water" (וְאַגְמֵי־מָ֑יִם, 8 letters). 6 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "for·possession·of" (לְמוֹרַ֥שׁ), "porcupine" (קִפֹּ֖ד), "and·pools·of·water" (וְאַגְמֵי־מָ֑יִם). 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "hosts" (root צבא, 73x in Isaiah); "and·I·will·make·it" (root שום, 40x in Isaiah). First appearance of the root אגם ("and·pools·of·water") in Isaiah. The etnachta (major mid-verse pause) falls on 'and·pools·of·water', dividing the verse into phrases of 4 and 6 words. Full calculation: וְשַׂמְתִּ֛יהָ [and·I·will·make·it] (761) + לְמוֹרַ֥שׁ [for·possession·of] (576) + קִפֹּ֖ד [porcupine] (184) + וְאַגְמֵי־מָ֑יִם [and·pools·of·water] (150) + וְטֵאטֵאתִ֙יהָ֙ [and·I·will·sweep·it] (441) + בְּמַטְאֲטֵ֣א [with·broom·of] (62) + הַשְׁמֵ֔ד [destroy!] (349) + נְאֻ֖ם [utterance] (91) + יְהֹוָ֥ה [Hashem] (26) + צְבָאֽוֹת [hosts] (499) = 3139.
Rashi
Kippod. "Heriçon" (hedgehog) in Old French:
"u-tata'ta'yah." This is the language of sweeping, "ashkovi"r" in the vernacular, as our Sages said: "The Sages did not know what 'u-tata'ta'yah' meant until they heard it, etc."
Ibn Ezra
"ושמתיה" – "Kefod." Some say that it is derived from the root of "kippadti — I have cut off, like a weaver, my life" (Isaiah 38:12), because it curls itself up.
And they removed it with a pole. All the commentators said that this word has no cognate, and its meaning is the wooden implement with which they remove the embers.
Radak
And He appointed it for the porcupine as a possession. As it is stated regarding the destruction of Edom: "And the owl and the porcupine shall possess it." The porcupine is called in Arabic *qanafud*, and in the vernacular *tertog*. It is always found in places where there is water.
“And you shall sweep it with a broom of destruction.” The term “sweeping” refers to the act of cleaning the house, as expressed in the language of the Mishnah, and it is called in the language of the Bible “yeim” and “ye’ah.” Just as one cleans a house so that the floor of the house remains clean, so too will Babylon be cleansed of its inhabitants, its honor, its wealth, and everything else, and that honor will become the honor of destruction and ruin. And likewise, our Sages of blessed memory did not know what “and you shall sweep it” meant until they heard it from the maidservant of Rabbi, who said to a certain woman, “Take your broom and sweep the house.” And thus the prophecy concerning Babylon was fulfilled, and this chapter follows with the prophecy concerning the king of Assyria.
Metzudat David
“And I will make it.” I will make Babylon to be a lair for jackals and pools of water, for there the jackal will dwell, and there will be pools of water, like the manner of desolate places.
And I will cleanse her. I will sweep and purge her with the instruments of destruction, for she will be emptied of all good, and nothing will remain.
Metzudat Zion
"למורש" – from the language of inheritance.
Kafod. The name of a desert bird:
"And pools of water." Likewise, a place where waters are gathered is called an "agam" (pool), as it is written: "a pool of water" (Psalms 106).
And he swept it with a broom. The matter concerns cleanliness and honor, in the brooms made for honoring the house, as our Sages of blessed memory said: “The weight of the broom and the sweeping of the house” (Rosh Hashanah 27b).
Malbim
“And I will make it a desolation of thorns,” meaning that it will remain a desolate wasteland forever.
Hashem of hosts has sworn, saying: Surely as I have thought, so shall it come to pass; And as I have purposed, so shall it stand,
verse value 4434
Insights
Verse structure: 13 words, 53 letters. Notable word values: "Hashem" (יְהֹוָ֥ה) = 26, the value of the divine name Hashem. The shortest word is "so" (כֵּ֣ן, 2 letters) and the longest is "hosts" (צְבָא֖וֹת, 5 letters). 2 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "I·planned" (דִּמִּ֙יתִי֙), "I·advised" (יָעַ֖צְתִּי). The root אשר appears 2 times in this verse. 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "saying" (root אמר, 244x in Isaiah); "was" (root היה, 213x in Isaiah). The etnachta (major mid-verse pause) falls on 'saying', dividing the verse into phrases of 4 and 9 words. Full calculation: נִשְׁבַּ֛ע [swore] (422) + יְהֹוָ֥ה [Hashem] (26) + צְבָא֖וֹת [hosts] (499) + לֵאמֹ֑ר [saying] (271) + אִם־לֹ֞א [if·not] (72) + כַּאֲשֶׁ֤ר [as] (521) + דִּמִּ֙יתִי֙ [I·planned] (464) + כֵּ֣ן [so] (70) + הָיָ֔תָה [was] (420) + וְכַאֲשֶׁ֥ר [and·as] (527) + יָעַ֖צְתִּי [I·advised] (580) + הִ֥יא [it] (16) + תָקֽוּם [will·rise] (546) = 4434.
Rashi
"As I imagined. In Assyria it was so; you, Nebuchadnezzar, saw that the words of the prophets of Israel were fulfilled in Sennacherib:"
Ibn Ezra
He swore. The oath of the Name is the decree that was decreed:
דמיתי. I thought, and the meaning is: all that I thought, in everything that has passed, so it was, and so it will be in the future.
Radak
He swore. His word is his oath, for his word is established just like an oath; therefore, He said, "If not," meaning it is like the matter of an oath, as when a person says, "If such-and-such happens, then such-and-such will not happen." And similarly, "If not for many houses built for their own sake, if not that I have made them silent and still," as I imagined, as I had planned concerning the king of Assyria.
"Thus it was." The past tense is used in place of the future tense, and so too did Jonathan render it: "Thus it shall be."
“And as I have counseled.” This refers to the decree: it shall stand as I have counseled regarding it. And “counsel” means the rectification and clarification of the matter.
Metzudat David
If not. This is an expression of oath and threat, with [the penalty] left unsaid — like a man who says: “If it be not so, let my punishment be such-and-such.” And likewise, "If not, many houses" (above, 5a).
"As I imagined." Just as I thought about Assyria, so it was; and just as I counseled about Babylon, so it will rise.
Metzudat Zion
"דמיתי" – The matter of "thought" is akin to the verse: "They plotted to kill me" (Judges 20:5).
It shall arise. It shall be fulfilled:
Malbim
The Lord swore, and the Lord fulfilled this matter with an oath, saying: "And thus He said, to clarify His words: 'Behold, just as I thought.' The ultimate end that the Lord desires in His action is His counsel (as stated above, 5:19), and the means by which He acts to establish the ultimate end and bring it into effect are His thoughts. Now, in the downfall of Assyria, the ultimate end of its downfall was that it would not harm Israel, and this is the counsel. And the means that He prepared for this were the downfall of Assyria on Mount Zion, whereby they saw the mighty acts of the Lord and His providence over His people, and He would no longer bring harm upon them again. The Lord says: 'Behold, just as I thought the means [related] to My counsel, so indeed they were.' And it is clear that even the counsel that I devised, which is that Israel shall not be enslaved, not only was it so, but it shall stand forever. For not only did I save them from Assyria, but thus I will save them from all their oppressors," as He now explains (in response to "just as I thought").
That I will break Asshur in My land, And upon My mountains tread him under foot; then shall his yoke depart from off them, And his burden depart from off their shoulder.
verse value 3241
Insights
Verse structure: 12 words, 53 letters. The shortest word is "and·turning·aside" (וְסָ֤ר, 3 letters) and the longest is "and·upon·My·mountains" (וְעַל־הָרַ֖י, 6 letters). 7 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "to·buy·grain" (לִשְׁבֹּ֤ר), "in·my·land" (בְּאַרְצִ֔י), "and·upon·My·mountains" (וְעַל־הָרַ֖י). The root על appears 3 times in this verse. 8 unique roots are used. Frequent roots: "from·off·them" (root על, 200x in Isaiah); "in·my·land" (root ארץ, 169x in Isaiah); "Asshur" (root אשור, 43x in Isaiah). The etnachta (major mid-verse pause) falls on 'I·will·tread·him·down', dividing the verse into phrases of 5 and 7 words. Full calculation: לִשְׁבֹּ֤ר [to·buy·grain] (532) + אַשּׁוּר֙ [Asshur] (507) + בְּאַרְצִ֔י [in·my·land] (303) + וְעַל־הָרַ֖י [and·upon·My·mountains] (321) + אֲבוּסֶ֑נּוּ [I·will·tread·him·down] (125) + וְסָ֤ר [and·turning·aside] (266) + מֵֽעֲלֵיהֶם֙ [from·off·them] (195) + עֻלּ֔וֹ [his·yoke] (106) + וְסֻ֨בֳּל֔וֹ [and·his·burden] (104) + מֵעַ֥ל [from·off] (140) + שִׁכְמ֖וֹ [his·shoulder] (366) + יָסֽוּר [he·shall·turn·aside] (276) = 3241.
Rashi
"To break Assyria in My land. And by this you shall know that what I have counseled to you, it too shall stand:"
"To break Assyria, etc." – This is dependent upon [the preceding clause], "As I have likened, so it was."
"Abosenu." Which I said, to trample it and to crush it:
Ibn Ezra
"To break." Just as I intended to break Assyria in my land, which is Jerusalem, for there is the Divine Presence.
And He removed it from upon them. From the land of, and behold:
Radak
"To break Assyria. And what is the counsel to break Assyria in my land, which is the Land of Israel, for there, near Jerusalem, did Assyria fall, for the angel of the Lord went out and struck their camp, as it is written: 'And He said, "Concerning the mountains of Jerusalem, the mountains surrounding it,"' and there was the camp of Assyria."
And He removed His yoke from upon them. For he used to impose a tax upon them, even though he had conquered all the land, except for Jerusalem, as it is written:
Metzudat David
"To break." This refers back to "As I imagined," etc., to say that it was my intention to break Assyria in my land, for it fell around Jerusalem.
"and it shall be removed." And then the yoke that Assyria placed upon Israel shall be removed from Israel.
“And they shall bear it.” From the burden that Assyria has laid upon their shoulders, He will then remove it.
Metzudat Zion
"Abosenu." The matter concerns trampling and crushing:
"His yoke." It is stated in a figurative sense, from the yoke that is placed upon the neck of the cow to plow in the field; that is to say, the burden of labor.
"and his burden." The matter refers to the loading of a burden; similarly, "his burden shall depart" (above ch. 10).
"Shikhmo" [his shoulder]. His shoulder.
Malbim
"To break Ashur": My thought regarding the means involved two matters: 1. To break Ashur so that he would not harm Israel; 2. To break him in my land, upon the mountains of my inheritance, with a most extraordinary defeat, so that all would see that I did this, and so that no nation or language would ever again dare to wage war against them. These were the means. And the end, which was the counsel (contrary to what I had counseled), was that thereby their burden would be removed from them, and thereby He would remove their suffering (see *Ohr HaMilim*). Now it is clear and evident that
This is the purpose that is purposed upon the whole earth; And this is the hand that is stretched out upon all the nations.
verse value 1942
Insights
Verse structure: 8 words, 43 letters. The shortest word is "this" (זֹ֛את, 3 letters) and the longest is "upon·all·the·nations" (עַל־כׇּל־הַגּוֹיִֽם, 9 letters). 2 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "the·counsel" (הָעֵצָ֥ה), "the·purposed" (הַיְּעוּצָ֖ה). The root זאת appears 2 times in this verse. 7 unique roots are used. Frequent roots: "upon·all·the·earth" (root ארץ, 169x in Isaiah); "hand" (root יד, 79x in Isaiah); "upon·all·the·nations" (root גוי, 65x in Isaiah). The etnachta (major mid-verse pause) falls on 'upon·all·the·earth', dividing the verse into phrases of 4 and 4 words. Full calculation: זֹ֛את [this] (408) + הָעֵצָ֥ה [the·counsel] (170) + הַיְּעוּצָ֖ה [the·purposed] (186) + עַל־כׇּל־הָאָ֑רֶץ [upon·all·the·earth] (446) + וְזֹ֛את [and·this] (414) + הַיָּ֥ד [hand] (19) + הַנְּטוּיָ֖ה [the·outstretched] (85) + עַל־כׇּל־הַגּוֹיִֽם [upon·all·the·nations] (214) = 1942.
Rashi
“Over all the nations.” Over Assyria in its time, and over Babylon in its time.
Ibn Ezra
"This. Thus shall be this counsel that I advised concerning Babylon:"
“Over all the nations.” Over Assyria and Babylonia, in their respective times.
Radak
"This is the counsel." He said, "upon all the land," and He said, "upon all the nations," for the king of Assyria had conquered all these lands, and his terror and dread were upon all the nations. And since the hand of the Lord was raised against him and He struck him, all the nations trembled and feared the Lord. And the men of Cush and Egypt, who were in the camp and saw the downfall of the king of Assyria, served the Lord and feared Him, as it is written: "There shall be an altar to the Lord in the land of Egypt."
Metzudat David
"This is the counsel." Thus shall this counsel, which is counseled upon the whole land, be upon Assyria in its time and upon Babylon in its time.
"The outstretched hand." To strike each of them at its appointed time. And this idea is repeated in what is stated:
Malbim
"This is the counsel that was counseled over all the land" — not only concerning the king of Assyria alone, for the ultimate goal that Israel would not be subjugated was a comprehensive objective. Consequently, also "this hand outstretched over all the nations" — that is, that their hearts, which are filled with the desire to subjugate them, will also fall by the hand of the Lord, just as Assyria did. For if the counsel had been only regarding the subjugation by Assyria, the intermediate means would have been in vain, since it would have sufficed if he had fallen within his realm through some other cause, rather than through such a great miracle. And now, since this counsel and these intermediate means are comprehensive matters, it is also clear what is stated: "and as I have counseled, so shall it stand," meaning that it shall stand forever.
For Hashem of hosts has purposed, And who shall disannul it? And His hand is stretched out, And who shall turn it back?
verse value 1615
Insights
Verse structure: 9 words, 39 letters. Notable word values: "and·his·hand" (וְיָד֥וֹ) = 26, the value of the divine name Hashem. The shortest word is "advised" (יָעָ֖ץ, 3 letters) and the longest is "for·Hashem" (כִּֽי־יְהֹוָ֧ה, 6 letters). Words sharing gematria 56: for·Hashem, and·who, and·who. 2 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "for·Hashem" (כִּֽי־יְהֹוָ֧ה), "annul" (יָפֵ֑ר). The root מי appears 2 times in this verse. 8 unique roots are used. Frequent roots: "for·Hashem" (root יהוה, 449x in Isaiah); "and·his·hand" (root יד, 79x in Isaiah); "hosts" (root צבא, 73x in Isaiah). The etnachta (major mid-verse pause) falls on 'annul', dividing the verse into phrases of 5 and 4 words. Full calculation: כִּֽי־יְהֹוָ֧ה [for·Hashem] (56) + צְבָא֛וֹת [hosts] (499) + יָעָ֖ץ [advised] (170) + וּמִ֣י [and·who] (56) + יָפֵ֑ר [annul] (290) + וְיָד֥וֹ [and·his·hand] (26) + הַנְּטוּיָ֖ה [the·outstretched] (85) + וּמִ֥י [and·who] (56) + יְשִׁיבֶֽנָּה [will·bring·it·back] (377) = 1615.
Ibn Ezra
"Ki." After the Name has decreed, who can annul it?
Radak
“For the Lord [of hosts has purposed].” Once He desires something, there is none who can thwart His counsel; therefore, His word stands firm, as it says through His prophets: “Thus it shall be, and thus it shall stand.”
Metzudat David
And who will undo? And if he finds, who will undo his counsel?
“and his hand is stretched out.” This means that his hand is indeed stretched out to strike, and even if someone were to find a way, who could cause his hand to return?
Metzudat Zion
Yifare. The matter of nullification and prevention:
Malbim
For, after the Lord of Hosts has devised a plan, who can frustrate it? And who can annul the ultimate purpose that the Lord has chosen for Himself? Likewise, it is impossible that He will not always be able to find the means necessary to fulfill that purpose, and that His hand will not prevail over all the nations, for is there anyone who can turn back His outstretched hand, or stand against Him?
Verse structure: 6 words, 24 letters. Verse gematria: 1692 is divisible by 18, the value of chai ('life'). The shortest word is "Ahaz" (אָחָ֑ז, 3 letters) and the longest is "in·year·of·death·of" (בִּשְׁנַת־מ֖וֹת, 7 letters). 6 unique roots are used. Frequent roots: "was" (root היה, 213x in Isaiah); "king" (root מלך, 73x in Isaiah); "this" (root זה, 47x in Isaiah). The etnachta (major mid-verse pause) falls on 'Ahaz', dividing the verse into phrases of 3 and 3 words. Full calculation: בִּשְׁנַת־מ֖וֹת [in·year·of·death·of] (1198) + הַמֶּ֣לֶךְ [king] (95) + אָחָ֑ז [Ahaz] (16) + הָיָ֖ה [was] (20) + הַמַּשָּׂ֥א [the·burden] (346) + הַזֶּֽה [this] (17) = 1692.
Rashi
"In the year that King Ahaz died. And Hezekiah his son reigned, this burden was upon the Philistines:"
Ibn Ezra
In the year. The burden. The prophecy, or a parable in the manner of prophecy, and the proof is that it is from the root *nachash* (to divine/prophecy).
Radak
"In the year that King Ahaz died." This prophecy concerning the Philistines was spoken when Ahaz died and Hezekiah reigned. The prophet said further against the Philistines:
Malbim
In the year of the death of King Ahaz, it is explained (in Divrei HaYamim II (Chronicles)) that Uzziah, king of Judah, went out and fought against the Philistines, and he breached the walls of Gath and Ashdod, and he built cities in Ashdod and in the land of the Philistines (26:6); and in the days of Ahaz the Philistines rebelled and raided the cities of the Shephelah and the Negev, and they captured a large portion of Judah (28:18), until the death of Ahaz, when Hezekiah reigned and subdued them once again; and concerning this event was this oracle of burden prophesied.
Rejoice not, O Philistia, all of you, Because the rod that smote you is broken: For out of the serpent’s root shall come forth a basilisk, And his fruit shall be a flying serpent.
verse value 5369
Insights
Verse structure: 14 words, 54 letters. Verse gematria: 5369 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "and·because" (כִּ֥י, 2 letters) and the longest is "do·not·rejoice" (אַֽל־תִּשְׂמְחִ֤י, 7 letters). 6 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "do·not·rejoice" (אַֽל־תִּשְׂמְחִ֤י), "was·broken" (נִשְׁבַּ֖ר), "smiting·you" (מַכֵּ֑ךְ). 14 unique roots are used. Frequent roots: "and·because" (root כי, 221x in Isaiah); "do·not·rejoice" (root איל, 114x in Isaiah); "your·them" (root כל, 93x in Isaiah). First appearance of the root נחש ("serpent") in Isaiah. The etnachta (major mid-verse pause) falls on 'smiting·you', dividing the verse into phrases of 7 and 7 words. Full calculation: אַֽל־תִּשְׂמְחִ֤י [do·not·rejoice] (789) + פְלֶ֙שֶׁת֙ [Philistia] (810) + כֻּלֵּ֔ךְ [your·them] (70) + כִּ֥י [and·because] (30) + נִשְׁבַּ֖ר [was·broken] (552) + שֵׁ֣בֶט [rod] (311) + מַכֵּ֑ךְ [smiting·you] (80) + כִּֽי־מִשֹּׁ֤רֶשׁ [for·from·root] (870) + נָחָשׁ֙ [serpent] (358) + יֵ֣צֵא [will·go·out] (101) + צֶ֔פַע [poisonous serpent] (240) + וּפִרְי֖וֹ [and·its·fruit] (302) + שָׂרָ֥ף [seraph·figure] (580) + מְעוֹפֵֽף [flying] (276) = 5369.
Rashi
“Do not rejoice, all of you, O Philistia.” For you raised your head in the days of Ahaz, who was a wicked man; his wickedness caused him to be handed over into your hands, as it is stated (2 Chronicles 28:18): “And the Philistines raided the cities of the Shephelah…”
For the staff of your smiter is broken. For the kingdom of the House of David has been weakened and humbled, whereas they were accustomed to strike you, as we find with David, and similarly with Uzziah, king of Judah, who struck you, as it is stated (2 Chronicles 26:6): “And he went out and fought against the Philistines, and broke down the wall of Gath.”
For from the root of the serpent. From the root of that serpent came the asp, which is more severe than the serpent. And who was this? It was Hezekiah, of whom it is said (2 Kings 18:8): "He smote the Philistines, even unto Gaza and the border thereof, from the tower of the watchmen even to the fortified city."
And its fruit was a flying serpent. The Targum: and their deeds were like a serpent.
Ibn Ezra
1. Tzefa. It is the viper, and it is more dangerous than the snake. The reason [for the interpretation] is that Hezekiah will be mightier than his father, and he will harm the Philistines, as it is written in Kings: “He struck down Gaza and its territory, from the tower of the watchmen to the fortified city” (2 Kings 18:8).
And the fruit that gives forth a flying serpent, and the flying one is fiercer among serpents:
Radak
“Do not rejoice, O Philistia, all of you.” Just as you rejoiced until now over the death of Uzziah, who was from the tribe of Judah, as it states in Chronicles: “And he went out and fought against the Philistines, and broke down the walls of Gath, and the walls of Jabneh, and the wall of Ashdod, and built cities in Ashdod and among the Philistines.” And when Uzziah died, the Philistines rejoiced and pressed upon Israel in the days of Ahaz, as it is written there: “And the Philistines raided the cities of the Shephelah and the Negev of Judah, and captured Beth-shemesh, and Aijalon, and Gederoth, and Socho with its villages, and Timnah with its villages, and Gimzo with its villages, and dwelt there.” And when Ahaz died and Hezekiah reigned, the prophet said: “Do not rejoice, O Philistia,” for behold, one who will crush you has arisen, and he is from the seed of the one who crushed you in the beginning.
Serpent. This is an allegory concerning Azariah, who struck, just as a serpent strikes and kills. And the Targum of Jonathan rendered it: “A lion shall go forth from the sons of Jesse’s dwelling; the Messiah shall emerge.” He called him “serpent” with reference to Jesse, for so he was named, as it is written: “who came to Abigail, the daughter of Nachash.”
“Vetsa’af veshoref ma’ufef.” It is said of Hezekiah, meaning that this [reign] will be difficult for you compared to Uzziah, just as the adder and the viper are more dangerous than the [common] snake. And the meaning of “ma’ufef” is that it leaps from place to place. And Jonathan [ben Uzziel] translated it as “ve-yehon avdohi be-khon k’chavi m’farich,” and he said, “all of you,” because they were all rejoicing at the death of Uzziah. And Hezekiah struck the Philistines, as it is written in the Book of Kings: “He struck the Philistines as far as Gaza and its borders, from the tower of the watchmen to the fortified city.”
Metzudat David
"Philistia, all of you": This refers to the entire land of the Philistines.
"For it is broken." For the kings who reigned before Ahaz were striking you, but in the days of Ahaz the kingdom was weakened.
For it is from the root of the serpent. This means: from the lineage of kings who strike you, ever since a king arose, reigning, resembling a viper, and that is Hezekiah, who increased in striking him.
And its fruit. The fruit of the root will be a resin that leaps forth swiftly, like the flight of a bird; and this too is said of Hezekiah, and the matter is repeated in what is stated:
Metzudat Zion
Tzefa. A serpent, a species of venomous snakes:
Malbim
"Do not rejoice: you, Philistia,; until now, all your joy was in the life of Ahaz, because the rod of the oppressor was broken, for Judah had descended to extraordinary depths in the days of Ahaz and could not withstand you. From now on, do not rejoice any longer, for from the root of the serpent—that is, the former kings of Judah—there has emerged a horned serpent, more harmful than before, and the fruit of this horned serpent will be a flying fiery serpent and venom that harms from afar; this is Hezekiah and the fruit of his good deeds, which will harm you."
And the first-born of the poor shall feed, and the needy shall lie down in safety; and I will kill your root with famine, and your remnant shall be slain
verse value 3796
Insights
Verse structure: 11 words, 54 letters. Verse gematria: 3796 is divisible by 26, the value of the divine name Hashem. The shortest word is "and·they·will·pasture" (וְרָעוּ֙, 4 letters) and the longest is "and·needy" (וְאֶבְיוֹנִ֖ים, 8 letters). 7 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "first-fruits" (בְּכוֹרֵ֣י), "and·needy" (וְאֶבְיוֹנִ֖ים), "and·I·will·kill" (וְהֵמַתִּ֤י). 10 unique roots are used. Frequent roots: "and·I·will·kill" (root מות, 28x in Isaiah); "and·they·will·pasture" (root רעה, 25x in Isaiah); "in·safety" (root בטח, 23x in Isaiah). First appearance of the root בכור ("first-fruits") in Isaiah. First appearance of the root אביון ("and·needy") in Isaiah. The etnachta (major mid-verse pause) falls on 'they·will·stretch·oneself·out', dividing the verse into phrases of 6 and 5 words. Full calculation: וְרָעוּ֙ [and·they·will·pasture] (282) + בְּכוֹרֵ֣י [first-fruits] (238) + דַלִּ֔ים [low] (84) + וְאֶבְיוֹנִ֖ים [and·needy] (125) + לָבֶ֣טַח [in·safety] (49) + יִרְבָּ֑צוּ [they·will·stretch·oneself·out] (308) + וְהֵמַתִּ֤י [and·I·will·kill] (461) + בָרָעָב֙ [in·the·famine] (274) + שׇׁרְשֵׁ֔ךְ [your·root] (820) + וּשְׁאֵרִיתֵ֖ךְ [and·your·remnant] (937) + יַהֲרֹֽג [he·slays] (218) = 3796.
Rashi
“And the firstborn of the poor shall feed.” And feed them in the days of the princes of Israel, who are now poor because of you. “My firstborn” is a term referring to princes, as it is written (Psalms 89:29): “I also will appoint him as My firstborn.”
Ibn Ezra
"And the firstborn of the poor shall feed." These are Israel, who became impoverished before all other nations. The reason is that it will be for Israel to have abundance and to dwell in security, whereas for the Philistines it will be the opposite.
Your root. The Patriarchs:
And your latter end. They are the children. And similarly, “not for his latter end” (Daniel 11:14):
Radak
“And the poor shall feed their young ones.” Israel, who until now had a “firstborn” status and a large portion in poverty, will now feed here and there, so that they will not have to fear their enemies, and they will lie down in safety. This is compared to sheep that graze in the desert without fear, for while their enemies ruled over them, they did not leave their fortified cities and were hungry, but now they will go out to every place without fear and be satisfied with the good of the nations.
“And I will kill your root with famine.” They will pasture, but you will die of hunger. And He said “your root” with reference to those gathered in the fortified cities.
"And the remnant of you" – the survivors from the famine, who will not die of famine.
"He shall kill." Hezekiah, and it is said, "and He caused to die," which is a statement of God; and it is said, "He shall kill," for what Hezekiah did is the work of God, for with His help he did what he did.
Metzudat David
"And the firstborn of the poor shall feed." In his days, they will feed from a rich pasture—the heads of Israel, who are now among the poor and destitute.
"And the poor" – this refers to the entire nation as a whole.
“Your root.” The foundation and basis of the Philistines.
And the remnant of you. Those who remain from the famine, Hezekiah will kill.
Metzudat Zion
Bechorai. The meaning is “great and important ones,” and similarly, “I will make him the firstborn” (Psalms 89:27).
"ירבצו" – The matter of lying down to rest:
Malbim
And "they shall graze": It depicts the tranquility of Israel as cattle grazing in pastures of grass, where the large ones graze and the small ones lie down beside them. So too, the firstborn of the poor shall graze, and the destitute, who are worse off than the poor, shall lie down in safety. But you shall be the opposite: their firstborn shall graze, but as for you — “and I will slay your root with famine”: the mighty and the great shall die of hunger in the days of the siege; [and] their destitute shall lie down in safety. And as for you — And "the remnant of you": after the siege, the conquering enemy shall kill with the sword.
Howl, O gate; cry, O city; Melt away, O Philistia, all of you; For there comes a smoke out of the north, And there is no straggler in his ranks.
verse value 3051
Insights
Verse structure: 13 words, 54 letters. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "cry·out·city" (זַֽעֲקִי־עִ֔יר, 7 letters). 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "howl" (הֵילִ֤ילִֽי), "cry·out·city" (זַֽעֲקִי־עִ֔יר), "melt·away" (נָמ֖וֹג). 13 unique roots are used. Frequent roots: "for" (root כי, 221x in Isaiah); "went·in" (root בוא, 120x in Isaiah); "your·them" (root כל, 93x in Isaiah). First appearance of the root זעק ("cry·out·city") in Isaiah. The etnachta (major mid-verse pause) falls on 'your·them', dividing the verse into phrases of 6 and 7 words. Full calculation: הֵילִ֤ילִֽי [howl] (95) + שַׁ֙עַר֙ [gate] (570) + זַֽעֲקִי־עִ֔יר [cry·out·city] (467) + נָמ֖וֹג [melt·away] (99) + פְּלֶ֣שֶׁת [Philistia] (810) + כֻּלֵּ֑ךְ [your·them] (70) + כִּ֤י [for] (30) + מִצָּפוֹן֙ [north] (266) + עָשָׁ֣ן [smoke] (420) + בָּ֔א [went·in] (3) + וְאֵ֥ין [and·nothing] (67) + בּוֹדֵ֖ד [alone] (16) + בְּמוֹעָדָֽיו [appointed·place] (138) = 3051.
Rashi
"For smoke comes from the north": A severe calamity, like smoke, will come upon them from the north. [This is because] Gaza and its borders, which Hezekiah struck, were in the south of the Land of Israel, in the southwestern corner; thus, the Land of Israel is [located] to the north of them. And so we find in Sifrei on Ha'azinu: "They sought to flee toward the south, and they were handed over," as it is stated (Amos 2:1), "For three transgressions of Gaza..." From this we learn that Gaza is in the south.
"And there is no one who delays at his appointed times." The Targum [renders]: "And there is none who lags behind at his appointed times, in the hosts He has appointed to come upon you; and none delays his steps to be solitary and come alone by himself, but they all come together in strength."
Ibn Ezra
Howl. The reason is that they should raise their voice in public:
"For from the north smoke cometh." This refers to the king of Assyria, and the correct interpretation is that it refers to Nebuchadnezzar, as the proof is: "For the Lord hath founded Zion."
And there is no "bodad." It is from the root "badad":
"At their appointed times." In its palaces, the smoke came, and a person could not sit even alone in his house.
Radak
“Alili sha’ar z’aki ir” – “Alili” refers to the night; [the verse commands you to] cry out at the gate, to cry out over the city, over the great destruction that is coming upon you. And so did Jonathan [ben Uzziel] translate: “Alili al tarcha tzvachi al qarcha” – “Cry out at your gate, cry out over your city.”
"Melt away, O Philistia, all of you." Melted and broken is Philistia, all of you. And it says "melted away" (nimog) in the masculine form, and it says "cry out in the night" (z'aki) in the feminine form. The masculine form corresponds to the people, and the feminine form corresponds to the congregation.
"For from the north smoke cometh." The calamity is like smoke, and He said "from the north" meaning the Land of Israel, which is north of the Land of the Philistines.
"And there shall be no one left behind in his appointed times." In the appointed times when Hezekiah will go forth to wage war against the Philistines, there will be no one in Israel who will be left alone, not going with the army, for they will all go forth with joy. And so did Jonathan render it in the Targum: "And there shall be no one who delays in his appointed time."
Metzudat David
"Wail, O gate." Make a lamentation over the destruction of the gate, and cry out bitterly over the desolation of the city.
“Melted away.” All Philistia has melted and been destroyed.
“From the north.” From the Land of Israel, which dwells to the northeast of Philistia, a severe calamity shall come upon her, like smoke.
"And there shall be no one alone in his appointed times." There is no one among the men of Hezekiah who will come alone at the appointed time that was set for him to fight in, for they will all come together.
Metzudat Zion
halili. From the word yillah:
Nemog. The matter of melting and dissolving:
“Lonely.” From the expression “alone” (badad) and “solitary” (yachidi) in their appointed times. From the expression “appointed time” (moed) and “time” (zman):
Malbim
“Hillili” (Wail, O gate): Sennacherib conquered the Philistines three years before he fell upon the land of Judah (see below, 20:1). This is what was prophesied in the preceding verse, “And the remnant of you shall be slain,” which indicates that when Sennacherib went against the land of Judah to capture it, he passed near the land of the Philistines, and they feared and melted away a second time, lest he come against them again. They sent spies to see, and then they received the answer that the destroyer had fallen at Mount Zion, and they had no need to fear. And this is what it says: “Hillili, gate; and weep bitterly, O city,” meaning: “The Philistines have melted away, all of them.” It compares them to pitch that melts before fire. But it says that the fire has not yet come; only smoke has come from the north. The fire has not yet arrived; only the smoke has reached there, because the fire was still distant, but its smoke had arrived there. This means that the fire of the enemy is near and destructive in the north, and the smoke has already begun to rise fully toward the Philistines, and this soft pitch has already begun to melt before this smoke. And it explains the reason why their hearts melted before the smoke: “For there is no one who goes alone on his appointed times.” The men of war whom he appoints and prepares are not found to go alone; he does not prepare individuals, but rather camp after camp passes from every direction. And without doubt, an appointed camp from among his camps will also pass through our land and destroy the country a second time.
What then shall one answer the messengers of the nation? That Hashem has founded Zion, And in her shall the afflicted of His people take refuge.
verse value 945
Insights
Verse structure: 10 words, 42 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "that" (כִּ֤י, 2 letters) and the longest is "messengers·of·nation" (מַלְאֲכֵי־ג֑וֹי, 8 letters). 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·what·will·one·answer" (וּמַֽה־יַּעֲנֶ֖ה), "messengers·of·nation" (מַלְאֲכֵי־ג֑וֹי), "and·in·her" (וּבָ֥הּ). 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "that" (root כי, 221x in Isaiah); "his·people" (root עם, 107x in Isaiah). First appearance of the root מלאך ("messengers·of·nation") in Isaiah. First appearance of the root יסד ("he·appointed") in Isaiah. The etnachta (major mid-verse pause) falls on 'messengers·of·nation', dividing the verse into phrases of 2 and 8 words. Full calculation: וּמַֽה־יַּעֲנֶ֖ה [and·what·will·one·answer] (186) + מַלְאֲכֵי־ג֑וֹי [messengers·of·nation] (120) + כִּ֤י [that] (30) + יְהֹוָה֙ [Hashem] (26) + יִסַּ֣ד [he·appointed] (74) + צִיּ֔וֹן [Zion] (156) + וּבָ֥הּ [and·in·her] (13) + יֶחֱס֖וּ [they·will·seek·refuge] (84) + עֲנִיֵּ֥י [poor] (140) + עַמּֽוֹ [his·people] (116) = 945.
Rashi
And what will the messengers of the nations answer? And what will the messengers of Israel report in the days of Hezekiah, who go to bring tidings? Thus will they report: “The Lord has laid the foundation in Zion; He has established there a king worthy and strong; the Lord is with him.”
And in it the poor of his people shall take refuge. Even from the Ten Tribes, they came there, as is explicitly stated (2 Chronicles 30) that Hezekiah sent messengers throughout the borders of Israel to return to the Holy One, blessed be He.
Ibn Ezra
"And what will he answer?" Every angel among the angels of every nation—this is "he will answer," for the Lord has founded Zion, and the king of Assyria will not be able [to destroy it]. The meaning of "And what will he answer?" is that the nations will ask, "What has happened to Jerusalem?" and so the angels will answer [it should be read: they will answer] to their senders.
Radak
“And what will He answer the messengers of the nations?” Each of the angels of the nations serving as emissaries, who travel from land to land, when they are asked for news, what will they say? They will say: “The Lord founded Zion during the reign of Hezekiah, for it was like a foundation for a building. For the King of Assyria had planned to destroy it, but Hezekiah prayed, and God answered him through the prophet Isaiah, saying: ‘He shall not shoot an arrow there, nor shall a shield come against it, nor shall a ramp be built against it.’ And He said: ‘I will defend this city to save it.’”
And in it the poor of my people took refuge. All the fortified cities of Judah were captured, but it remained, and in it Israel took refuge.
Metzudat David
“And what will the messengers of a nation answer?” Each of the messengers of the nations, who travel on missions from land to land, when they are asked for news, what will he answer to those who inquire?
"For the Lord..." – As if to say: In response to this, He answers, saying: "Know that the Lord has established Zion, and Sennacherib did not prevail over it."
And in it they took refuge. In Zion they took refuge, to hide from Sennacherib, for he did not conquer it.
Metzudat Zion
He shall answer. The matter of a response:
Malachi. messengers:
Malbim
And what will be the answer? He depicts that the messengers whom Philistia sent to investigate the matter, and to ascertain the location of this fire’s path, and the way of the smoke and its routes—what was the response they brought to comfort them? They answered with the good tidings: “The Lord has founded Zion, and in it shall the poor of His people find refuge” from this distress, for the Lord has cast them down before them. The intent of this expression is that although the Philistines rejoiced over Judah’s defeat, nevertheless, this salvation of Zion has now become for them good tidings, because thereby they were saved from a greater enemy, namely Sennacherib, who utterly destroyed them.
Rashi
Ibn Ezra
Radak
Metzudat David
Metzudat Zion
Malbim