The burden of Damascus. Behold, Damascus is taken away from being a city, And it shall be a ruinous heap.
verse value 2616
Insights
Verse structure: 9 words, 34 letters. The shortest word is "burden" (מַשָּׂ֖א, 3 letters) and the longest is "and·it·shall·be" (וְהָיְתָ֖ה, 5 letters). Words sharing gematria 444: Damascus, Damascus. 1 word in this verse appears nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "a ruin" (מַפָּלָֽה). The root דמשק appears 2 times in this verse. 8 unique roots are used. Frequent roots: "and·it·shall·be" (root היה, 213x in Isaiah); "they" (root הן, 86x in Isaiah); "from·a·city" (root עיר, 43x in Isaiah). First appearance of the root מפלה ("a ruin") in Isaiah. The etnachta (major mid-verse pause) falls on 'Damascus', dividing the verse into phrases of 2 and 7 words. Full calculation: מַשָּׂ֖א [burden] (341) + דַּמָּ֑שֶׂק [Damascus] (444) + הִנֵּ֤ה [they] (60) + דַמֶּ֙שֶׂק֙ [Damascus] (444) + מוּסָ֣ר [discipline] (306) + מֵעִ֔יר [from·a·city] (320) + וְהָיְתָ֖ה [and·it·shall·be] (426) + מְעִ֥י [internal organs] (120) + מַפָּלָֽה [a ruin] (155) = 2616.
Rashi
“Moser me’ir” – the language of removal:
From a city. From being a city:
Mei: A term denoting lowliness and depth, akin to the phrase "me'ot yamim" (depths of the sea).
Ibn Ezra
The burden of Damascus. “Musar” (removed) — from the root of “to remove (hesir)” (Isaiah 18:5):
“From the city.” From its being a city; and if it is masculine language, the correct [reading] is that it refers to the people of Damascus, and the proof is [the verse]: “And it shall be.”
Mei. Like “le’ayim” (Psalms 79:1), and the mem is an additional letter.
Radak
“Burden of Damascus.” This prophecy concerns Damascus, which will be destroyed, for the king of Assyria destroyed it, as it is written; and likewise he destroyed Samaria afterward. And he mentioned the destruction of Israel in this prophecy, because the two kings, Rezin king of Aram and Pekah son of Remaliah king of Israel, had assembled against Jerusalem to wage war. Therefore, he mentioned the destruction of Israel, which is the kingdom of Ephraim, in this prophecy.
"Musar me’ir." Musar: removed from being a city.
“And my loins shall be a ruin.” That is, it shall be humbled and become a heap of stones. And [the verse mentions] Damascus, because it was the capital of the kingdom, as it is stated, “For the head of Aram is Damascus.”
Metzudat David
"Removed from being a city." It shall cease from being a city:
A heap of ruin. It will be filled with heaps from the ruin of houses:
Metzudat Zion
Mei. "Tel" and "digur" are like "lei ha-sadeh" (Micah 1:6).
Malbim
“Behold Damascus,” says the verse, implying: See the difference between Damascus and Ephraim. Damascus, which was destroyed, was completely removed from being counted among the cities; rather, it is now counted among the heaps of rubble resulting from the collapse of houses, for all the houses will fall and become desolate, so that no person will be able to enter there.
The cities of Aroer are forsaken; They shall be for flocks, Which shall lie down, and none shall make them afraid.
verse value 2772
Insights
Verse structure: 8 words, 38 letters. Verse gematria: 2772 is divisible by 18, the value of chai ('life'). The shortest word is "cities" (עָרֵ֣י, 3 letters) and the longest is "to·flocks" (לַעֲדָרִ֣ים, 6 letters). 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "Aroer" (עֲרֹעֵ֑ר), "to·flocks" (לַעֲדָרִ֣ים), "and·they·will·stretch·oneself·out" (וְרָבְצ֖וּ). 8 unique roots are used. Frequent roots: "they·shall·be" (root היה, 213x in Isaiah); "and·nothing" (root אין, 92x in Isaiah); "cities" (root עיר, 43x in Isaiah). The etnachta (major mid-verse pause) falls on 'Aroer', dividing the verse into phrases of 3 and 5 words. Full calculation: עֲזֻב֖וֹת [are·forsaken] (485) + עָרֵ֣י [cities] (280) + עֲרֹעֵ֑ר [Aroer] (540) + לַעֲדָרִ֣ים [to·flocks] (354) + תִּֽהְיֶ֔ינָה [they·shall·be] (480) + וְרָבְצ֖וּ [and·they·will·stretch·oneself·out] (304) + וְאֵ֥ין [and·nothing] (67) + מַחֲרִֽיד [one·who·frightens] (262) = 2772.
Rashi
“Desolate are the cities of Aroer.” The Targum renders it as a term for desolation, like “Aroer, you shall be thrown down,” and its meaning is concerning the cities of Aram. And in an aggadic midrash, it expresses astonishment, because Aroer was from the Land of Israel, as it is stated (Numbers 32): “And Aroer.” Yet he stands in Damascus and proclaims concerning Aroer. The explanation is that there were in Damascus markets numbering the days of the sun, and each one had its own idol and those who served it on one day of the year. The Israelites combined them all into one gathering and served them all every day. Therefore, the downfall of Aroer is mentioned in connection with Damascus. And I interpret it according to the plain meaning of the verse: because Rezin and Pekah, son of Remaliah, joined together, and the prophet was prophesying concerning the downfall of Damascus. He said: “Behold, Damascus is removed from being a city; it shall become a ruin.” The cities of Aroer, which belonged to Pekah, were already desolate, for the Reubenites and Gadites had already been exiled, and they were always given over to flocks of sheep, and the sheep of Moab lay there. There is no longer any terror. The kingdom of Pekah will go on and be destroyed, and Samaria too will be captured in the days of Hoshea. Then “the fortress shall cease from Ephraim, and the kingdom from Damascus,” meaning that Rezin will be killed.
Ibn Ezra
"Abandoned." This was by the king of Assyria.
Radak
"Desolate are the cities of Aroer." Could it be that there was a city in Aram named Aroer, and it was a large city, and therefore he attached the small cities to it and said "cities of Aroer"? Even though Aroer was among the cities of Moab, and it was conquered by the children of Israel, there was also a city in Damascus named Aroer, as it is written: "Even to Aroer, which faces Rabbah." And in the Midrash: He stands in Damascus and proclaims in Aroer. Rather, there were in Damascus markets equal in number to the days of the sun, and each one had idolaters, and they worshipped each one on its day, and Israel worshipped all of them on one day. Therefore, he mentioned the fall of Aroer, which was among Israel, alongside the fall of Damascus.
“Let them be for flocks.” That they will be desolate, and will become a wilderness for sheep.
Metzudat David
"Abandoned." Are not the cities adjacent to Aroer already abandoned, since the Reubenites and Gadites were exiled from them?
“to the flocks.” And behold, they are given over to flocks of sheep, which lie down there, and there is no one to terrify them, for they are desolate, and no one comes there.
Malbim
“Desolate,” but the cities of Ephraim that have long been abandoned are not so desolate; rather, they shall be for flocks, where flocks of sheep shall graze. And not only shall they graze there occasionally, but they shall lie down there permanently, without any terror, for they will not find there wild beasts or collapsed houses. And since Aram and Ephraim joined together to wage war against Judah, and thereby both fell into the hand of Sennacherib, as stated above (7), therefore He coupled their downfall together.
The fortress also shall cease from Ephraim, and the kingdom from Damascus; and the remnant of Aram shall be as the glory of the children of Israel, says Hashem of hosts.
verse value 4136
Insights
Verse structure: 13 words, 62 letters. Notable word values: "Hashem" (יְהֹוָ֥ה) = 26, the value of the divine name Hashem. The shortest word is "Aram" (אֲרָ֑ם, 3 letters) and the longest is "sons·of·Israel" (בְּנֵֽי־יִשְׂרָאֵל֙, 8 letters). 7 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·will·be·ceased" (וְנִשְׁבַּ֤ת), "fortification" (מִבְצָר֙), "from·Ephraim" (מֵאֶפְרַ֔יִם). 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "they·will·be" (root היה, 213x in Isaiah); "hosts" (root צבא, 73x in Isaiah). First appearance of the root מבצר ("fortification") in Isaiah. The etnachta (major mid-verse pause) falls on 'Aram', dividing the verse into phrases of 7 and 6 words. Full calculation: וְנִשְׁבַּ֤ת [and·will·be·ceased] (758) + מִבְצָר֙ [fortification] (332) + מֵאֶפְרַ֔יִם [from·Ephraim] (371) + וּמַמְלָכָ֥ה [and·kingdom] (141) + מִדַּמֶּ֖שֶׂק [from·Damascus] (484) + וּשְׁאָ֣ר [and·rest·of] (507) + אֲרָ֑ם [Aram] (241) + כִּכְב֤וֹד [as·glory·of] (52) + בְּנֵֽי־יִשְׂרָאֵל֙ [sons·of·Israel] (603) + יִֽהְי֔וּ [they·will·be] (31) + נְאֻ֖ם [utterance] (91) + יְהֹוָ֥ה [Hashem] (26) + צְבָאֽוֹת [hosts] (499) = 4136.
Rashi
Like honor. The Ten Tribes will also be exiled to Khalakh and Chabor, and these will be exiled to Kir, as it is stated: “And he exiled them to Kir, and killed Rezin” (2 Kings 16:9).
Ibn Ezra
"And it shall cease." For when Sennacherib came, he captured Damascus as well as Samaria and its fortresses.
"And the rest of Aram." Since Damascus is the city of Aram, it shall have honor equal to the honor of the children of Israel, as it is written immediately after: "The honor of Jacob shall be diminished." And there are those who say: "And the rest of Aram"—so great shall be their disgrace that the downfall of Israel will be considered as an honor by comparison with their calamity.
Radak
“And the fortress shall be desolate.” This refers to Samaria, which was the fortress of Ephraim and the capital of their kingdom, as well as the kingdom of Damascus, for the king of Assyria killed Rezin, king of Aram, and destroyed Damascus.
“And the rest of Aram.” Since he mentioned Damascus, he said: Not only Damascus, but also the rest of Aram will be exiled. Just as the glory of the children of Israel was exiled, so too will their glory be exiled, for both were exiled at the same time by the king of Assyria.
Metzudat David
And it shall cease. And similarly, “and the fortified cities of Ephraim shall cease,” and similarly, “the kingdom shall dwell from Damascus.” And since Rezin, king of Aram, and Pekah, king of Israel, joined forces to wage war against Jerusalem, therefore it is said that both of them will fall into the hand of Sennacherib, and Jerusalem will be saved.
“And the remainder of Aram.” The remnant that remains from Aram shall be like the honor of the children of Israel, for their honor too shall diminish.
Metzudat Zion
ונשבת. The meaning is cessation:
As for "honor." Wealth is called "honor," as it is written: "And from that which belonged to our father he has acquired all this honor" (Genesis 31:1).
Malbim
And the fortress shall cease: By means of the downfall of Damascus, the fortress shall cease from Ephraim; for Damascus was a fortified city and a stronghold for Ephraim. And the kingdom (dwelling) in Damascus and in the rest of Aram shall be like the glory [of Israel]; Aram shall be like the glory of the children of Israel, who were previously humbled before them. (Thus concludes the oracle concerning Damascus; from now on, he began to prophesy concerning Ephraim):
And it shall come to pass in that day, That the glory of Jacob shall be made thin, And the fatness of his flesh shall wax lean.
verse value 1525
Insights
Verse structure: 9 words, 36 letters. Notable word values: "and·it·shall·be" (וְהָיָה֙) = 26, the value of the divine name Hashem. The shortest word is "will·hang" (יִדַּ֖ל, 3 letters) and the longest is "and·fat" (וּמִשְׁמַ֥ן, 5 letters). 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "will·hang" (יִדַּ֖ל), "and·fat" (וּמִשְׁמַ֥ן), "his·flesh" (בְּשָׂר֖וֹ). 9 unique roots are used. Frequent roots: "and·it·shall·be" (root היה, 213x in Isaiah); "in·the·day" (root יום, 124x in Isaiah); "that" (root הוא, 98x in Isaiah). The etnachta (major mid-verse pause) falls on 'Jacob', dividing the verse into phrases of 6 and 3 words. Full calculation: וְהָיָה֙ [and·it·shall·be] (26) + בַּיּ֣וֹם [in·the·day] (58) + הַה֔וּא [that] (17) + יִדַּ֖ל [will·hang] (44) + כְּב֣וֹד [glory] (32) + יַעֲקֹ֑ב [Jacob] (182) + וּמִשְׁמַ֥ן [and·fat] (436) + בְּשָׂר֖וֹ [his·flesh] (508) + יֵרָזֶֽה [shall·wax·lean] (222) = 1525.
Rashi
And from the fat of his flesh he shall grow lean. [The Targum:] and the abundance of his glory shall go into exile.
Ibn Ezra
"And it shall come to pass." The glory of Jacob will be diminished, on account of the death of the fallen and the exiles from the tribes.
Radak
"And it shall come to pass on that day." In that time when the Ten Tribes were exiled, who were the glory of Jacob.
"Yadal." The matter of poverty and destitution, which is the opposite of honor, for with wealth comes honor.
"And from the fat of his flesh he shall be lean." This is a parable: their wealth and honor, which had been exiled, turned into leanness, reversing the fattening.
Metzudat David
“Let the honor of Jacob be diminished.” He shall become poor and destitute, for his wealth shall be taken away.
And from the fat. The fatty part of its flesh shall be lean and emaciated; this means that they shall not leave anything in his hand.
Malbim
“Yadil kavod Yaakov” – the glory of Jacob will be diminished; that is, his wealth will be diminished, and subsequently, even from the fat of his flesh he will become lean, meaning that his people will be reduced in number and become few.
And it shall be as when the harvestman gathers the standing corn, And reaps the ears with his arm; Indeed, it shall be as when one gleans ears In the valley of Rephaim.
verse value 2959
Insights
Verse structure: 12 words, 53 letters. Notable word values: "and·it·shall·be" (וְהָיָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "stood·up" (קָמָ֔ה, 3 letters) and the longest is "and·his·arm" (וּזְרֹע֖וֹ, 5 letters). Words sharing gematria 382: ears, ears. 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "as·one·gathers" (כֶּֽאֱסֹף֙), "shall·reap" (יִקְצ֑וֹר), "as·one·gleans" (כִּמְלַקֵּ֥ט). The root היה appears 2 times in this verse. 10 unique roots are used. Frequent roots: "and·it·shall·be" (root היה, 213x in Isaiah); "as·one·gathers" (root אסף, 20x in Isaiah). First appearance of the root זרוע ("and·his·arm") in Isaiah. First appearance of the root שבל ("ears") in Isaiah. The etnachta (major mid-verse pause) falls on 'shall·reap', dividing the verse into phrases of 7 and 5 words. Full calculation: וְהָיָ֗ה [and·it·shall·be] (26) + כֶּֽאֱסֹף֙ [as·one·gathers] (161) + קָצִ֣יר [harvest] (400) + קָמָ֔ה [stood·up] (145) + וּזְרֹע֖וֹ [and·his·arm] (289) + שִׁבֳּלִ֣ים [ears] (382) + יִקְצ֑וֹר [shall·reap] (406) + וְהָיָ֛ה [and·it·shall·be] (26) + כִּמְלַקֵּ֥ט [as·one·gleans] (199) + שִׁבֳּלִ֖ים [ears] (382) + בְּעֵ֥מֶק [in·valley·of] (212) + רְפָאִֽים [Rephaim] (331) = 2959.
Rashi
"And it shall be as the gathering of the harvest when the standing grain is reaped." Just as when one reaps standing grain, the reaper gathers a bundle of the standing grain in one hand, while with his other arm he cuts the ears with a sickle, so too will Sennacherib uproot and exile everyone. Even the gleanings that fall during the time of harvest will he gather and take away. This implies that even those who flee will not escape from his hand, and he will gather them (as one gathers ears of grain; some manuscripts read: "as one gathers ears").
“Valley of Rephaim.” This is the valley that lies before Jerusalem. In the Book of Joshua you will find that the Valley of Rephaim is adjacent to Jerusalem.
Ibn Ezra
And it shall be. At the beginning:
Like a bundle. The one who reaps the standing crop:
"And it shall be like the gathering of sheaves" – at the end, for sometimes the king of Assyria comes upon the Land of Israel.
"In the Valley of Rephaim." It was a place whose harvest was poor and scant, and it was barren.
Radak
"And it shall be like the gathering of the harvest." Just as the reaper gathers the standing grain and cuts it all together, leaving behind only a few scattered stalks, one here and one there, so too will the King of Assyria act toward Israel: he will exile them, such that only a few from the Ten Tribes will remain, dispersed throughout the land; and even from these remnants, he will take and gather up whoever he finds.
Qatzir. A noun of the same pattern as sarid and palit, meaning “remnant” and “survivor.”
"And his arm shall reap ears of grain." The matter is repeated in different words:
“And it shall be as one who gathers ears of grain in the Valley of Rephaim.” This enemy will gather the fleeing Israelites, just as one gathers ears of grain, one here and one there; so too will the enemy gather those of them who are found fleeing. And where will he gather them? In the Valley of Rephaim and in other places. But the Valley of Rephaim is mentioned because it is adjacent to Jerusalem, and the king of Assyria captured all that he had seized which was outside Jerusalem. The Valley of Rephaim is mentioned in the Book of Joshua: “At the end of the Valley of Rephaim, to the north,” that valley is called so, perhaps because it belonged to the giants.
Metzudat David
"And it shall be like the gathering of the harvest." The matter will be similar to a reaper who, with one hand, gathers the stalks of standing grain, and with his other arm cuts them down; so too, the enemy will gather them together and destroy them from the world.
"And it shall be as one gathering." This means that even those who flee will not escape from His hand, for He will gather them one by one, like one who gathers sheaves in the Valley of Rephaim, which is the valley adjacent to Jerusalem, as it is stated in the Book of Joshua. The place was barren and thin, and little grain grew there; one here and one there, they are gathered, one by one.
Malbim
“And it shall be” – this phrase depicts the three exiles that occurred through Sennacherib, as stated above (1:7–8:8, 23). Now, in the first exile, it was like gathering the harvest of standing grain, as one who gathers the harvest of a field that is full of its stalks, full of the blessing of the Lord; so too was the land full of inhabitants who were at peace and secure in their positions. In the second instance, “and he shall reap with his arm the loose ears,” it was not like one who reaps scattered ears from a full standing crop; rather, the land was then emptied by the first exile. And in the third instance, “and it shall be like gathering loose ears in the Valley of Rephaim,” a barren place where only a few ears grew, and one who came to gather them could not reap them with a sickle or scythe, but only gather them one by one; so too did he then find only scattered remnants, which he gathered and exiled.
[Note: And according to the way of rhetoric, one may interpret: “And it shall be like gathering the harvest” – the harvest (i.e., the gathered grain) shall be gathered easily, whereas “standing grain” refers to the produce still attached to the ground. Thus, the harvest, which is the already-reaped produce, shall be gathered with ease. And “with his arm” – even with his arm alone, without any sickle or scythe at all, he shall reap the ears without any effort whatsoever. Nevertheless, “and it shall be like gathering loose ears” – he shall reap everything, leaving nothing behind, like one who comes to glean loose ears in the Valley of Rephaim, a place where one cannot reap with a scythe, but only gathers them one by one, leaving nothing behind. The intent of the rhetoric is that although the tribe of Ephraim was rooted in their land like standing grain rooted in the soil, nevertheless the King of Assyria shall gather them with such ease for exile, like one who gathers a weak nation that is ready to wander from their land – this being the metaphor of the harvested grain. Moreover, he shall not need sword or war against them, for with a mere hand he shall lead them into exile. Nevertheless, he shall gather them all, leaving not a single one.]
Yet there shall be left therein gleanings, As at the beating of an olive-tree, Two or three berries In the top of the uppermost bough, Four or five in the branches of the fruitful tree, Says Hashem, the God of Israel.
verse value 5870
Insights
Verse structure: 16 words, 76 letters. The shortest word is "olive-tree" (זַ֔יִת, 3 letters) and the longest is "and·shall·be·left·in·it" (וְנִשְׁאַר־בּ֤וֹ, 7 letters). 7 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·shall·be·left·in·it" (וְנִשְׁאַר־בּ֤וֹ), "gleanings" (עֽוֹלֵלֹת֙), "three" (שְׁלֹשָׁ֛ה). 16 unique roots are used. Frequent roots: "utterance·Hashem" (root יהוה, 449x in Isaiah); "Israel" (root ישראל, 84x in Isaiah); "God" (root אלהים, 82x in Isaiah). The etnachta (major mid-verse pause) falls on 'top', dividing the verse into phrases of 9 and 7 words.
Rashi
"And they remained in it." Hizkiyah and his supporters, who were within Jerusalem, were few in number, like the clusters of grapes left in a vineyard or the olives left on an olive tree, where two or three berries are left behind.
Like one who beats an olive tree. [The word] "knof" [beats] refers to cutting down olive trees so that their olives may be gathered from the tree; similarly, "venakaf" [and he beat] refers to [cutting down] the thickets of the forest (above, 10). And our Sages expounded: "And there remained in him [a remnant] of the multitude of Sennacherib’s men, few, like one who beats an olive tree," as it is stated in the Aggadah of Chelek.
"At the head of the shoot." At the head of the branch:
In its branches. In its twigs; similarly, “and all its branches” (below, 27); and similarly, “from the branch of its glory” (above, 10).
Ibn Ezra
And it remains. Like one striking an olive tree. From the root of "and he struck the thickets of the forest" (Isaiah 10:34), and similarly, "the festivals shall be struck" (Isaiah 29:1):
Amir. It means the finest [oil] from the olive, from the root of "And the Lord has proclaimed you" (Deuteronomy 26:18), and likewise in the language of the Qedarites.
Four, five grains:
In its branches. Of that one which was fruitful:
Radak
And it remains. This refers to the inhabitants of Jerusalem, who were like small twigs in comparison to the rest of Israel, who were numerous, while they were few, like small twigs among them.
"And as the shaking of the olive tree." Just as after the shaking of the olive tree, there remain on the tree a few olives that did not fall at the time of the shaking, and they are those at the top of the shoot, which the hand of the shaker cannot reach to remove them—and "shoot" (amir) is called the upper branch—so too is Jerusalem, which is the highest and most exalted in the Land of Israel, and those who will be within it, the hand of the King of Assyria will not reach them.
Metzudat David
“And a remnant remained in it, gleanings.” This refers to Hezekiah and his followers, who were within Jerusalem, and they were few, like the gleanings of the vineyard.
Like one who strikes an olive tree. Like one who harvests olives from the tree, of which two or three individual olives remain at the top of the upper branch, because it is difficult to cut them from there.
Four or five. And four or five grains will remain on the branches of that olive tree that was fruitful, meaning that similarly a few will remain whom Sennacherib will not crush.
Metzudat Zion
"Olelot." These are the small clusters of grapes that remain on the vine, and no one takes heed of them; the term is derived from the words *olel* (infant) and *yonek* (suckle).
Like a pruner. The matter of cutting is akin to [the verse] “and he pruned the thickets of the forest” (above, 10). Grains. Thus they are called small, individual fruits.
Amir. It is the upper foliage; and likewise: "like the abandoned thicket and the amir" mentioned below.
In its branches. In its twigs, as it is said: “They nested in its branches” (Ezekiel 31:6).
Malbim
And it remains that even the clusters, which are customarily left intentionally for the poor, will not be numerous; rather, on the prime, select vine, there will be only two or three, and on the branches that bear many fruits, there will be four or five. And the meaning is that even the small amount that Sennacherib will leave for the grape pickers and the plowmen will be exceedingly scant.
In that day shall a man regard his Maker, And his eyes shall look to the Holy One of Israel.
verse value 2791
Insights
Verse structure: 9 words, 45 letters. The shortest word is "in·the·day" (בַּיּ֣וֹם, 4 letters) and the longest is "to·his·maker" (עַל־עֹשֵׂ֑הוּ, 6 letters). 1 word in this verse appears nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "to·his·maker" (עַל־עֹשֵׂ֑הוּ). 9 unique roots are used. Frequent roots: "in·the·day" (root יום, 124x in Isaiah); "to·his·maker" (root עשה, 101x in Isaiah); "that" (root הוא, 98x in Isaiah). The etnachta (major mid-verse pause) falls on 'to·his·maker', dividing the verse into phrases of 5 and 4 words. Full calculation: בַּיּ֣וֹם [in·the·day] (58) + הַה֔וּא [that] (17) + יִשְׁעֶ֥ה [shall·regard] (385) + הָאָדָ֖ם [man] (50) + עַל־עֹשֵׂ֑הוּ [to·his·maker] (481) + וְעֵינָ֕יו [and·his·eyes] (152) + אֶל־קְד֥וֹשׁ [to·Holy·One] (441) + יִשְׂרָאֵ֖ל [Israel] (541) + תִּרְאֶֽינָה [they·will·see] (666) = 2791.
Rashi
ישעה. He will turn to his Maker, as it says: "and He turned to Abel" (Genesis 4:4).
"The righteous who remained in them."
Ibn Ezra
"On that day he shall look [to his Maker]." A person will rely upon the Name, and this is trust; and similarly, "they looked, and there is no savior" (II Samuel 22:42).
The meaning of "they shall see" is that they shall no longer see idolatry, for they shall go only to the place of the Divine Presence.
Radak
"On that day he shall look." Explanation: He will turn [to them] or He will trust [in them]. And "Al" is like "El," meaning "He will turn." This is because Hezekiah returned Israel to goodness and removed the idolatrous nations from the Temple and from the land. He understood and taught them that the Lord is God, and that He alone is worthy of worship and trust. This is what he said: "Concerning Him who made them"—so that they would understand that God is the one who made man and formed him. And "the Holy One of Israel"—who sanctified Israel and separated them from the nations, to be His own and to worship Him alone.
Metzudat David
“Let man seek refuge.” Man should turn to the Lord who created him, and in Him he should place his trust.
And his eyes, etc. The duplication of the matter in what is stated:
Metzudat Zion
He will turn - as in "And the Lord had respect unto Abel and to his offering" (Genesis 4:4).
"Al" – like "el":
Malbim
"On that day," behold, among the idolaters there were two sects: one sect completely denied the Creator of heaven and earth, and they attributed everything to the idol; and another sect acknowledged that a Creator of all exists, but they denied His providence, saying that God has abandoned the earth to the dominion of the stars. They thought that the idol would be the intermediary between them and God, and through it they would receive the divine bounty from God. In contrast to this, the verse states that on that day both sects will be removed. Against the first sect, it says, "On that day a man will renounce his idols that he made," and he will recognize that there is a God who made him—that He is the Creator of all, and not the idol made him. And in contrast to the fact that one might still err like the second sect, that although God made him, nevertheless He does not watch over him, and thus, even though he will renounce his idols in his physical actions, nevertheless he will make the idol an intermediary between himself and God, and will direct his worship toward it to draw down the bounty through it—this is what is meant by "even though he renounces his idols in his physical actions, nevertheless his eyes will look to the graven image to see it at the time of his worship and prayer to God, to attain his desire through it." Therefore, it says, "but his eyes will also look to the Holy One of Israel." He will believe in God’s providence, that He alone watches over him, and not through an intermediary. (For this reason it says "the Holy One of Israel," for this name indicates His particular providence, which is unique, as it was clarified through the cleaving that He has with Israel, through their holiness, until His holiness is attributed to them by a combined name, as stated above [1:4, 5:24].)
And he shall not regard the altars, The work of his hands, Neither shall he look to that which his fingers have made, Either the Asherim, or the sun-images.
verse value 3796
Insights
Verse structure: 12 words, 58 letters. Verse gematria: 3796 is divisible by 26, the value of the divine name Hashem. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "to·the·altars" (אֶל־הַֽמִּזְבְּח֖וֹת, 9 letters). 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "to·the·altars" (אֶל־הַֽמִּזְבְּח֖וֹת), "and·the·Asherim" (וְהָאֲשֵׁרִ֖ים), "and·the·incense·altars" (וְהָחַמָּנִֽים). The root לא appears 2 times in this verse. 11 unique roots are used. Frequent roots: "and·not" (root לא, 286x in Isaiah); "and·which" (root אשר, 176x in Isaiah); "they·did" (root עשה, 101x in Isaiah). The etnachta (major mid-verse pause) falls on 'his·hands', dividing the verse into phrases of 5 and 7 words. Full calculation: וְלֹ֣א [and·not] (37) + יִשְׁעֶ֔ה [shall·regard] (385) + אֶל־הַֽמִּזְבְּח֖וֹת [to·the·altars] (499) + מַעֲשֵׂ֣ה [deed] (415) + יָדָ֑יו [his·hands] (30) + וַאֲשֶׁ֨ר [and·which] (507) + עָשׂ֤וּ [they·did] (376) + אֶצְבְּעֹתָיו֙ [his·fingers] (579) + לֹ֣א [not] (31) + יִרְאֶ֔ה [shall·look] (216) + וְהָאֲשֵׁרִ֖ים [and·the·Asherim] (562) + וְהָחַמָּנִֽים [and·the·incense·altars] (159) = 3796.
Rashi
"He shall not see." They shall not be regarded in his eyes.
Ibn Ezra
And not. The "chariots." The nun is an extra letter, like the nun in "mercy" (Lamentations 4:10), and they are images made in the form of chariots for the sun, as written in the account of Manasseh (2 Kings 21:3):
Radak
"And He shall not heed the altars, the work of his hands." It did not say "the altars, the work of his hands," as if referring to all altars being the work of human hands; rather, it juxtaposed "the altars" with "the work of his hands." And "the work of his hands" refers to the idols, and he makes the altars for them and worships upon them toward the heavens. Even though the juxtaposition comes with the definite article "the," so too does it appear in the phrase "the altar of Bethel," and there are others like it, as we have written in the book Mikhlal.
"And that which they did." The matter is repeated in different words:
Metzudat David
To the altars, the work of his hands. To the altars made for idolatry, which are the work of his hands:
"And that which..." He shall no longer gaze at the idols that his fingers have made, nor shall he see the asherim and the sun-images any longer.
Metzudat Zion
"And the asherim." It is a tree that is worshipped.
And the chamanim. It is a form made for the sun.
Malbim
"And he shall not heed" – the two "gates" (interpretive approaches) of this verse are delimited by the two "gates" of the preceding verse. The first is "he shall heed" regarding the Creator, and the second is "he shall not heed" the altars, which are the work of his hands. For the first group, who denied the existence of God and considered the idol to be the Creator of all, built altars for it and heeded it alone, yet his eyes shall behold the Holy One of Israel, and he shall not see that which his fingers have made. For the second group, who acknowledged the existence of God but denied His providence, and considered the idol merely as a medium between themselves and God, did not build altars for it, for their primary worship was directed to the Creator of heaven and earth, as it is stated, "For in every place an offering is brought to My name" (Malachi 1:11). Rather, they placed the idol and the asherim before their eyes, to gaze upon it during their worship, so that it would serve as an intermediary between themselves and their Creator. But once they acknowledge providence, they will not even display it before their eyes, nor direct their worship of God toward it.
In that day shall his strong cities be as the forsaken places, which were forsaken from before the children of Israel, after the manner of woods and lofty forests; and it shall be a desolation.
verse value 3975
Insights
Verse structure: 15 words, 64 letters. The shortest word is "cities" (עָרֵ֣י, 3 letters) and the longest is "as·the·forsaken·place·of" (כַּעֲזוּבַ֤ת, 6 letters). 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "place or means of safety" (מָעוּזּ֗וֹ), "as·the·forsaken·place·of" (כַּעֲזוּבַ֤ת), "and·top" (וְהָ֣אָמִ֔יר). The root היה appears 2 times in this verse. 13 unique roots are used. Frequent roots: "they·will·be" (root היה, 213x in Isaiah); "which" (root אשר, 176x in Isaiah); "in·the·day" (root יום, 124x in Isaiah). First appearance of the root מעוז ("place or means of safety") in Isaiah. The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 13 and 2 words.
Rashi
“His strongholds” – these are the cities of Israel.
Like the abandonment of the forest and the treetop. Abandoned places, like this forest, are desolate, devoid of people.
“Choresh.” It means a forest, as the Targum translates: “ba’ar” as “be-chursha.”
And the amir (treetop). It too was a forest, a place of trees, like the abandoned cities of the Amorites, which they left in ruins in the days of Joshua, as it says: "And the Amorites fled before the children of Israel, and the land of Israel was desolate."
Ibn Ezra
"On that day": The fortified cities, those of Israel.
"The one who plows." The tree is like one who plows shade (Ezekiel 31:3):
And the term "ha'amir" means that it is above, and behold, it is both the root and the branch.
"Who abandoned them." The Canaanites, when they fled before the Israelites upon their entry into the Land of Canaan.
And it shall be. Samaria shall become a desolation, for she is the city of the kingship.
Radak
"On that day." Like the forsaken forest and treetop; it is a noun, as in "and the forsaken places (azuvah) be many" (Isaiah 6:12), on the pattern of "melukhah"; it says that his fortified cities will be abandoned because of the enemy, like the forsaken forest and treetop, which one abandons for the gatherers of fruit to abandon them, to gather them and to diminish them, as stated above, "two or three berries on the top of a bough" (Isaiah 17:6).
“Which they abandoned because of the Children of Israel.” The explanation is: like an abandoned place that the Canaanites abandoned because of the Children of Israel; and “like the forsakenness” that was mentioned serves in place of two [i.e., for both clauses], for many of the Seven Nations fled and abandoned their cities when Israel entered the land. And in the midrashic interpretation, it is said that the Canaanite turned away before them and went to Africa, and there are those who say that the Perizzite turned away. So too, Israel abandoned even the fortified cities because of the King of Assyria. And it is possible that concerning them it is said, “And he went up against all the fortified cities of Judah and took them,” and he did not need to fight for them, because he found them abandoned, and they left in them only women and children. And this is what it says, “And he said to break them down,” meaning he planned to break them down by siege and battering ram, but he did not need to, because he found them abandoned.
"And it shall be a desolation." The land shall be a desolation, devoid of inhabitants.
Metzudat David
"Cities of his stronghold": The fortified cities that served as his stronghold and strength.
“Like the abandoned forest and the treetop.” They shall be abandoned by their inhabitants, like a forest that is deserted by people, and like the upper canopy of a tree, which, due to its great height, is abandoned by people, for no one climbs up there.
"Which they abandoned." This refers back to the word "abandoned" (azuvah), to say: "And as an abandoned [place] which the Canaanites abandoned on account of the Children of Israel," for many of the Canaanites abandoned their cities and departed on account of the Children of Israel when they went up from Egypt.
"And it became a desolation." And their land became a desolation, due to the absence of inhabitants.
Metzudat Zion
His stronghold. The matter of strength:
"החורש" – its meaning is a forest with branches, as in "and a shady forest" (Ezekiel 31:3).
Amir. It is the upper foliage:
Malbim
Like the abandonment of the forest and its treetop bough, it is the forest that was in the hill country of Ephraim, mentioned in the Book of Joshua (17): “For the mountain shall be yours, for it is forest, and you shall clear it,” and “for you shall dispossess the Canaanite, though he has iron chariots.” Rashi explains that those dwelling in the forest had iron chariots; see there. And the Canaanites abandoned [their other territories] and fortified themselves at that time in this forest and thicket, because of the Children of Israel, so that they would not be able to conquer it. Nevertheless, this abandoned and fortified place was conquered at that time, and it became a desolation. That is, this abandoned and fortified place, which was the fortress they had constructed in the forest at that time, became desolate of its inhabitants. So too, the cities of his stronghold, which they have now fortified and strengthened against the enemy—who also had the majority of his forces in the hill country of Ephraim (for there was Shechem, and many fortress cities of the kingdom of Ephraim, for there dwelt Jeroboam, the head of the kingdom of Ephraim from the east)—they too will be destroyed and become desolate. That is to say, what belonged previously to the Perizzite, the inhabitant of that mountain, will now belong to the Children of Ephraim.
For you have forgotten the God of your salvation, And you have not been mindful of the Rock of your stronghold; Therefore you did plant plants of pleasantness, And did set it with slips of a stranger;
verse value 4952
Insights
Verse structure: 15 words, 59 letters. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "pleasantness" (נַעֲמָנִ֔ים, 6 letters). 7 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "you·forgot" (שָׁכַ֙חַתְּ֙), "and·Rock·of" (וְצ֥וּר), "your·stronghold" (מָעֻזֵּ֖ךְ). The root נטע appears 2 times in this verse. 14 unique roots are used. Frequent roots: "not" (root לא, 286x in Isaiah); "for" (root כי, 221x in Isaiah); "therefore" (root על, 200x in Isaiah). First appearance of the root שכח ("you·forgot") in Isaiah. First appearance of the root ישע ("your·salvation") in Isaiah. The etnachta (major mid-verse pause) falls on 'you·remembered', dividing the verse into phrases of 8 and 7 words.
Rashi
“‘Therefore you shall plant’ etc. ‘Therefore,’ in that when I originally planted you, I planted a pleasant planting—the twelve sons of Jacob—and when I raised up your plantings to be as cuttings, they produced seed that was not fit, like foreign cuttings that are not of the species of the vine but merely resemble the vine.
"You shall sow it": You shall place your seed in that planting. And another explanation is: "And the branches of a foreign vine"—you shall sow it: You married into the Samaritans, and they became intermingled with you.
Ibn Ezra
"For you have forgotten..." – Behold, the prophet returns to reprove the men of Samaria:
"Ne’emanim" – according to its plain meaning in the language of Kedar, referring to a plant that will sprout quickly; similarly, "vazmorat zar" (and the branch of a stranger), and the meaning of "shorok zar" (the sucking of a stranger).
Radak
"Because you have forgotten." He said to the Assembly of Israel: Why has all this happened to you? Even your fortified cities have been abandoned, because you abandoned the bar of your stronghold and your God, your salvation, who was to you a tower of strength and your deliverer from the enemy, and you forgot Him and did not remember Him in your time of distress. Therefore, He has left you in the hand of the enemy.
"Therefore you shall plant pleasant plantings." "Therefore this comes to you because initially you were planting pleasant plantings, and now you will sow a foreign branch in it; you have turned pleasantness into foreignness. And this is an allegory: you have turned the service of the Great God into the service of a foreign god."
Metzudat David
"For you have forgotten." On account of the sin in which you have forgotten, etc.:
"And the Rock, His work is perfect..." The repetition of the matter is stated in what is said:
"Therefore." Because from the beginning you planted pleasant and agreeable vines, and now your land will sow a foreign vine, a branch that is not of the species of vines; that is to say, you have turned the service of God into the service of idols.
Metzudat Zion
"And the Rock." This refers to the concept of strength:
Ne’emanim. From the words “pleasantness” and “beauty.”
"branches." So is the branch of the vine called, as it is stated: "And they cut from there a branch" (Numbers 13:23).
Malbim
"Your God is your salvation," Who was saving you from ancient days, this you have forgotten entirely; and also "the Rock, your stronghold," which is even now the Rock in which you will find strength, and this Rock and fortress is before your eyes to the extent that it is impossible for you to forget it, nevertheless you did not remember, you did not wish to remember Him and bring Him to mind; therefore, "you will err." He pleads in His rhetoric like one who has a fine, beautiful, and very pleasant vineyard, and he grafts into it a shoot of another, inferior and worse species, thereby ruining the form and species of the vineyard, and also ruining its beauty and splendor. So too, they have a Rock, a stronghold, in the God of Heights, and they themselves are holy seed, children of the living God, yet they grafted a foreign shoot, help, which they sought from other nations and other gods, and by this they ruined, defiled their boundary, their essence, and their holiness.
In the day of your planting you did make it to grow, And in the morning you did make your seed to blossom— A heap of boughs in the day of grief And of desperate pain.
verse value 3529
Insights
Verse structure: 12 words, 51 letters. The shortest word is "heap" (נֵ֥ד, 2 letters) and the longest is "you·made·grow" (תְּשַׂגְשֵׂ֔גִי, 6 letters). Words sharing gematria 58: in·day·of, in·day·of. 7 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "your·planting" (נִטְעֵךְ֙), "you·made·grow" (תְּשַׂגְשֵׂ֔גִי), "and·in·the·morning" (וּבַבֹּ֖קֶר). The root יום appears 2 times in this verse. 11 unique roots are used. Frequent roots: "in·day·of" (root יום, 124x in Isaiah); "your·offspring" (root זרע, 33x in Isaiah). The etnachta (major mid-verse pause) falls on 'you·made·blossom', dividing the verse into phrases of 6 and 6 words. Full calculation: בְּי֤וֹם [in·day·of] (58) + נִטְעֵךְ֙ [your·planting] (149) + תְּשַׂגְשֵׂ֔גִי [you·made·grow] (1016) + וּבַבֹּ֖קֶר [and·in·the·morning] (310) + זַרְעֵ֣ךְ [your·offspring] (297) + תַּפְרִ֑יחִי [you·made·blossom] (708) + נֵ֥ד [heap] (54) + קָצִ֛יר [harvest] (400) + בְּי֥וֹם [in·day·of] (58) + נַחֲלָ֖ה [inheritance] (93) + וּכְאֵ֥ב [pain] (29) + אָנֽוּשׁ [man] (357) = 3529.
Rashi
“On the day I planted you, you became overgrown.” The term “overgrown” (tishgashegi) denotes a state of conflict and disorder; your shoots became tangled with various types of weeds and mixed vegetation that spoil the branches of the vine. In other words, in the place where I planted you for Myself, as a vineyard, you corrupted yourself through your deeds. This is what He said to them (Ezekiel 20:5): “On the day I chose Israel, and raised My hand to the seed of the house of Jacob, and made Myself known to them in the land of Egypt,” and it is stated there (ibid.): “But they rebelled against Me and would not listen,” etc. And likewise here, “you became overgrown” means that you became mixed up with the abominations of the Egyptians.
“And in the morning, your seed shall flourish.” And on the following day, when I brought you out from there, I brought you into the land; also there, your evil seed I caused to flourish.
"The harvest in the day of inheritance." A sheaf of a poor harvest that was proven [to be so] on the day of inheritance—that harvest has reached the day of distress.
"Nad" is a term denoting height; similarly, "natzu" (they stood) [is related to] "nad" [in the verse] "the waters were piled up" (Exodus 15:8); and likewise, "koneis kenad" (He gathers like a heap) (Psalms 33:7). And "nad" and "nod" are not equivalent.
And like a grievous pain. That your reward is completed:
“Grievous.” He becomes troubled by severe illness, as it is said, “And David was troubled” (2 Samuel 11), and as it is said, “For her wounds are grievous” (Micah 1:9). Another interpretation: “And in the morning you shall sow your seed” — before the hot season arrives, you shall cause [the vines] to blossom. It is the custom of the vineyard to blossom when the hot season arrives; but one who causes [the vines] to blossom in the morning [i.e., prematurely] is not fit. This is in the Midrash of Rabbi Tanhuma.
Ibn Ezra
"On the day" – "you shall flourish abundantly." This is derived from the root of *shagay* (Job 36:26), meaning "you shall cause it to grow swiftly." A similar expression is found in "and in the morning you shall cause your seed to sprout." And behold, I say to you as a general rule regarding the words of the prophets of reproof: from half of the verse we learn about its other half in most cases.
"Nad katzir" [a swaying bough]. And behold, the bough sways, as in "and dew lodges on my bough" (Job 29:19).
"On the day of grievous sickness." The word "wound" is elliptically omitted, and behold, "grievous" serves as a descriptor for "wound," just as "his food is healthy" (Habakkuk 1:16). And the proof is "like the pain of a woman in travail," derived from the root of "he was made sick" (2 Samuel 12:15). And behold, the meaning is that you have increased your children, and the day of calamity will come, and they will perish.
Radak
“On the day that I planted you.” From the beginning, while you were still walking after the Great God, you succeeded in your deeds, as in the parable: If a person plants a sapling and it grows on the day of planting, and in the morning a flower emerges and a blossom sprouts, so too all the works of your hands came to fruition and there was abundant blessing in them. But now, because you have corrupted your way, the harvest is shaken, the planting is shaken, and the harvest is shaken.
“On the day of sickness and human pain”: On the day that the great blow and human suffering came upon you.
“Ktzir.” Just as it says, “And he made a harvest,” so too it says, “You shall plant,” and it says, “You shall sow it,” and it says, “Your planting,” and it says, “Your sowing.” For vegetation grows in two ways: through planting and through sowing. And it says, “You shall plant,” in the feminine form, and it says, “You shall sow it,” in the masculine form. For such is the manner of the verse: when it addresses the people, sometimes it uses the masculine form and sometimes the feminine form. When it uses the feminine form, it corresponds to the ingathering [of the harvest], and when it uses the masculine form, it corresponds to the people.
Metzudat David
"On the day that you were planted." Therefore, you were successful at first, because on the day that they planted you, you grew great above, and on the morning after it, you would bring forth the flowers of the seed; that is to say, with great speed did greatness come to you.
“The harvest shall flee.” But now, as you corrupt your ways, behold, the bough shall be shaken from you on the day that calamity and human anguish come upon you. That is to say, on the day that the enemy comes, he will destroy everything, leaving no remnant.
Metzudat Zion
“Tishgashgi.” This is a great matter, “on high, on high,” as it is stated, “Like the cedar in Lebanon it shall grow” (Psalms 92:13), and the letters pe and ayin are doubled, and the root of the verb indicates excess. Similarly, “to dig deep pits” (above, 2a), which is explained as pits that are exceedingly deep.
54. The word is from the root *nadad*, meaning “to wander.”
Katzir. Its meaning is a branch, as it says, “He sends forth His branches” (Psalms 80:12). Nachalah. The language of “choli” [illness]:
Anush. It is extremely painful, and likewise, my wound is incurable without transgression (Job 34:6).
Malbim
“On the day you planted it,” and besides the foolishness that you committed, in that you grafted onto your planting a foreign and inferior species, you also strove to hasten the growth of the mixed grafts that you sowed, until you would see them flourish and thrive and grow, so that they would bear fruit immediately on that very day which you planted them, and on the morning after it your seed would blossom. You occupied yourself with it so much that it sprouted on the day of planting and grew, and on the morning after it blossomed and produced a flower and seed. However, know that despite all this, you will not succeed in your deeds, and you will not reap the seed that you sowed, for the harvest has been scattered and driven away from you on the day of inheritance, on the day of a flood of mighty waters that swept away all the harvest. And with this flood came to you also human pain and great affliction, and the parable refers to those who sought help from other nations and strove to hasten the arrival of the nation that would help them. But at the time when they needed his help, “King Jareb” swept him away too, “and he exiled Aram to Kir.”
Ah, the uproar of many peoples, That roar like the roaring of the seas; And the rushing of nations, that rush like the rushing of mighty waters!
verse value 2826
Insights
Verse structure: 13 words, 59 letters. Verse gematria: 2826 is divisible by 18, the value of chai ('life'). The shortest word is "ah!" (ה֗וֹי, 3 letters) and the longest is "they·murmur" (יֶהֱמָי֑וּן, 6 letters). Words sharing gematria 121: they·murmur, peoples. 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "as·the·roaring·of" (כַּהֲמ֥וֹת), "they·murmur" (יֶהֱמָי֑וּן), "and·roar·of" (וּשְׁא֣וֹן). The root המה appears 2 times in this verse. 11 unique roots are used. Frequent roots: "peoples" (root עם, 107x in Isaiah); "water" (root מים, 41x in Isaiah); "many" (root רב, 32x in Isaiah). First appearance of the root לאם ("peoples") in Isaiah. The etnachta (major mid-verse pause) falls on 'they·murmur', dividing the verse into phrases of 7 and 6 words. Full calculation: ה֗וֹי [ah!] (21) + הֲמוֹן֙ [multitude·of] (101) + עַמִּ֣ים [peoples] (160) + רַבִּ֔ים [many] (252) + כַּהֲמ֥וֹת [as·the·roaring·of] (471) + יַמִּ֖ים [seas] (100) + יֶהֱמָי֑וּן [they·murmur] (121) + וּשְׁא֣וֹן [and·roar·of] (363) + לְאֻמִּ֔ים [peoples] (121) + כִּשְׁא֛וֹן [as·roar·of] (377) + מַ֥יִם [water] (90) + כַּבִּירִ֖ים [mighty] (282) + יִשָּׁאֽוּן [crash] (367) = 2826.
Rashi
Thus, “a multitude of many peoples.” This is a measure that walks across all generations: the rod with which Israel is punished ultimately ends up punishing itself. Therefore, the prophets who prophesy the retribution of Israel through the nations attach to it the retribution of the nation through which Israel was punished.
"Multitude of nations." The population of Sennacherib:
They shall roar. It is the language of a shout and clamor:
Ibn Ezra
Thus: “A multitude of nations, many peoples.” The king of Assyria and his host, when he came against Zion.
And "sha'on." It is from the root sha'on, and the nun is not part of the root; rather, it is like the nun in "zadon" (Proverbs 11:2).
Radak
“Hoi, multitude of nations” – “Hoi” is like “Oy” or “Hu,” a term of calling out. He said this regarding the army of Assyria, which came to Jerusalem with a mighty host, a multitude, and a tumult; these are one matter, and he repeated the matter, and he tripled it to strengthen the matter. And he compared the mighty host to abundant waters that sweep away the land; so too, the army of Assyria swept through all of Israel, up to Jerusalem. And when it came to Jerusalem, God rebuked it.
Metzudat David
Woe. The prophet laments the great confusion that Sennacherib will cause:
"A multitude of many peoples" – these are the troops of Sennacherib.
As the surging waves. “As the surging waves of the sea, they surge.”
"Like the roaring" etc. The matter is repeated in what is stated:
Metzudat Zion
“Multitude and tumult.” There is one interpretation for them:
“Kabirim.” Strong or numerous:
Malbim
Woe! Now he explains what is the "river" mentioned in the preceding verse? He answers that it is a multitude of many peoples, resembling the roaring of the seas; namely, the camp of Sennacherib. And it is the river that will sweep away the harvest of the grafted hybrid and the tumult. That is to say, this camp possessed: a) a multitude in quantity, which is encompassed by the usual throng of many peoples; b) a multitude in quality, which is encompassed by the tumult of the nations. (See the commentary on the words.)
The nations shall rush like the rushing of many waters; But He shall rebuke them, and they shall flee far off, And shall be chased as the chaff of the mountains before the wind, And like the whirling dust before the storm.
verse value 3490
Insights
Verse structure: 16 words, 68 letters. The shortest word is "in·him" (בּ֖וֹ, 2 letters) and the longest is "before·wind" (לִפְנֵי־ר֔וּחַ, 7 letters). 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·will·rebuke" (וְגָ֥עַר), "before·wind" (לִפְנֵי־ר֔וּחַ), "and·as·wheel" (וּכְגַלְגַּ֖ל). The root פנים appears 2 times in this verse. 15 unique roots are used. Frequent roots: "before·wind" (root פנים, 88x in Isaiah); "water" (root מים, 41x in Isaiah); "mountains" (root הר, 37x in Isaiah). First appearance of the root מץ ("like·chaff") in Isaiah. The etnachta (major mid-verse pause) falls on 'from·afar', dividing the verse into phrases of 9 and 7 words.
Rashi
And He rebuked him. The Holy One, blessed be He, in that tumult:
“Like the chaff of the mountains.” This is an allegory: the wicked are compared to the most inferior of kinds, and to the most inferior within that kind — mountain chaff, which is drier than that of the valleys:
“And like a wheel.” This refers to the thistledown of thorns, which they call “cardonash,” resembling that which is used to drag woolen garments; they are not hard, and when the end of summer approaches, they shatter of their own accord, and the wind scatters them. That which is scattered is formed like a round wheel, with a kind of wood (another text reads: “eye”) in the center, and five of its arms surrounding it.
Ibn Ezra
To the nations. And He rebuked him, God, against the king of Assyria:
From a distance. Corresponding to his land:
And the pursuer. That which remains of his multitude:
Radak
And he fled. This is the explanation: likewise, the waters, as the Targum translated, “And he rebuked the Sea of Reeds, and it was dried up.” And similarly it says, “What is to you, O sea, that you flee?” And similarly, God rebuked the camp of Assyria, and many of them perished by His rebuke, and the rest fled, and the king also fled for himself. And in His saying “from afar,” it would have been proper to say “to a far distance”; rather, it means that he fled from Jerusalem, and even when he was distant from Jerusalem, he still fled from that distant place, for he did not trust in himself. And similarly it says, “And his rock shall pass away in terror.”
And he shall flee. He shall flee as if people are pursuing him, and the angel of the Lord was pursuing him. And in His saying “like chaff driven by the wind of the mountains,” since the wind blows in the mountains with greater force than it blows in the plains, this implies that his pursuer was strong.
To the nations. It is explicitly stated:
Metzudat David
"Nations, etc." – The repetition serves to strengthen the matter.
"And He will rebuke him." But the ultimate outcome is that the Omnipresent will rebuke him, and he will flee from the voice coming from afar from the heavens. This means that the survivors will flee from the strike of the angel who struck the camp.
And pursue. He shall be pursued like the chaff that is in the mountains, which is pursued by the wind; for since chaff is a light thing, and the wind prevails greatly in the mountains, it is pursued exceedingly.
And like a wheel, etc. The matter is repeated in what is stated:
Metzudat Zion
"Like chaff." It refers to the refuse of the grain, as it is stated: "Like chaff which the wind drives away" (Psalms 1:4).
"And like a wheel." It is the blossom of thorns, shaped like a wheel.
Sofah. A stormy wind:
Malbim
To the nations, now He turns His face toward the camp of Assyria, for in the end it will fall together with all its camp. He says: These nations will shout and make a tumult, but from the voices of many mighty waters, the Lord is mighty on high; He rebukes him. The Lord rebukes him with that shouting mentioned, from afar, from His holy heavens, and he will flee, and return in shame to Nineveh, and be pursued—pursued by the rebuke of the Lord. And like a wheel, the wheel of thorns is pursued by the wind more than the chaff, for the wind only lifts the chaff, whereas the wheel, besides being moved by the wind, also flies on the wings of its own wheel, which rolls and goes by itself, and especially because of a storm, which is greater than a mere wind. And with this he adds that besides the king of Assyria fleeing from the blow of the Lord upon him, he will subsequently be pursued also by his people and the inhabitants of his land, and in the end, his sons will strike him with the sword.
At eventide behold terror; And before the morning they are not. This is the portion of them that spoil us, And the lot of them that rob us.
verse value 2489
Insights
Verse structure: 12 words, 49 letters. The shortest word is "this" (זֶ֚ה, 2 letters) and the longest is "of·robbers·of·us" (לְבֹזְזֵֽינוּ, 7 letters). 7 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "to·time·of" (לְעֵ֥ת), "evening" (עֶ֙רֶב֙), "terror" (בַלָּהָ֔ה). 12 unique roots are used. Frequent roots: "nothing" (root אין, 92x in Isaiah); "this" (root זה, 47x in Isaiah). First appearance of the root גורל ("and·lot") in Isaiah. The etnachta (major mid-verse pause) falls on 'nothing', dividing the verse into phrases of 7 and 5 words. Full calculation: לְעֵ֥ת [to·time·of] (500) + עֶ֙רֶב֙ [evening] (272) + וְהִנֵּ֣ה [and·behold] (66) + בַלָּהָ֔ה [terror] (42) + בְּטֶ֥רֶם [before] (251) + בֹּ֖קֶר [morning] (302) + אֵינֶ֑נּוּ [nothing] (117) + זֶ֚ה [this] (12) + חֵ֣לֶק [portion·of] (138) + שׁוֹסֵ֔ינוּ [spoilers·of·us] (432) + וְגוֹרָ֖ל [and·lot] (245) + לְבֹזְזֵֽינוּ [of·robbers·of·us] (112) = 2489.
Rashi
“And behold, terror.” Demons come upon the enemy and terrify him.
Before the morning comes, it is not yet. And the enemy is not in the world:
"This is the portion of our plunderers. The share of Sennacherib and the share of Gog and Magog, when they come to plunder us:"
Ibn Ezra
"At evening" [evening]. In the evening, the people of Jerusalem were afraid of him:
"בלהה" – like "בלהות אתנך" (Ezekiel 26:21). The meaning of "בלהות" is "בהלות," reversed, like "כשב" and "כבש" (Leviticus 3:7 and 4:32).
Before dawn, and he was gone. When the angel went out and destroyed the majority of the camp:
"This is the portion of our plunderers." The words of the prophet, and he is joyful:
Radak
"At evening time." As it is written: "And the angel of the Lord went out and struck down in the camp of the Assyrians one hundred and eighty-five thousand" (2 Kings 19:35).
Before morning, it is not so. As it is written: “And they rose early in the morning, and behold, they were all dead bodies.”
"This is our share" – the prophet’s statement: "This is the portion and the lot that is due to our plunderers and our spoilers, namely the camp of Assyria, who tore apart and plundered Israel."
Metzudat David
"At eventide." For the angel struck them at night with the terrifying plague.
He is not. He is not in the world, as it is stated, "And they rose early in the morning, and behold, they were all dead bodies" (below, 37):
"This is the portion." The prophet said: "This is the portion that is divided to Assyria, which has plundered us."
“And the lot fell upon our plunderers.” The matter is repeated in what is stated:
Metzudat Zion
"בלהה" – this is the reverse of "בהלה"; and likewise, "בלהות היית" (Ezekiel 27).
Shusino. The matter here is plunder and spoil (bizah ve-shalal).
And "goral" (lot). It is similar to a "chelek" (portion), for it is customary to divide [things] according to lot.
Malbim
"At eventide" – He compares it, in its wording, to the fear and trembling of the demons that will be at eventide, and this fear will not extend only during the darkness in the middle of the night, but also before dawn. And it will be clarified that there was nothing at all. So too, the night is lost as if it were not a portion due to our pursuers according to their measure, and also to our plunderers, who are the camps that came with him only to seize booty and profit, they too will take their share of the blow with him. (See Orot HaMilot) (Here he speaks in a parable of many peoples, etc., and in the following chapter he will explain the matter to which the parable refers).
Rashi
Ibn Ezra
Radak
Metzudat David
Metzudat Zion
Malbim