The burden of Egypt. Behold, Hashem rides upon a swift cloud, And comes to Egypt; And the idols of Egypt shall be moved at His presence, And the heart of Egypt shall melt within it.
verse value 3339
Insights
Verse structure: 17 words, 68 letters. Notable word values: "Hashem" (יְהֹוָ֜ה) = 26, the value of the divine name Hashem. The shortest word is "lightness" (קַל֙, 2 letters) and the longest is "Egypt" (מִצְרָ֑יִם, 5 letters). Words sharing gematria 380: Egypt, Egypt, Egypt, Egypt. 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "upon·a·cloud" (עַל־עָ֥ב), "and·they·will·quiver" (וְנָע֞וּ), "from·his·face" (מִפָּנָ֔יו). The root מצרים appears 4 times in this verse. 14 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "upon·a·cloud" (root על, 200x in Isaiah); "and·he·shall·come" (root בוא, 120x in Isaiah). First appearance of the root רכב ("a team") in Isaiah. The etnachta (major mid-verse pause) falls on 'Egypt', dividing the verse into phrases of 2 and 15 words.
Rashi
"Riding upon a cloud of lightness": "Lightness" means swiftness; He is swift to send, and swift is the decree of His word to take vengeance upon Egypt.
“And the idols of Egypt shall tremble at His presence.” They will not have the power to save their people from the hands of the messengers of Assyria. And the reason that the prophet spoke of the calamity of Egypt in this particular language, which he did not use for the other nations, is because they are accustomed to being punished with this specific measure. As it is written, “And I will pass through the land of Egypt” (Exodus 12:12), and “against all the gods of Egypt” (ibid.). It is the custom of the world to frighten a person with the very blow by which he has already been struck.
Ibn Ezra
The burden concerning Egypt. He rides on a swift cloud. This is an allusion to the decrees that will come swiftly:
Radak
"The burden of Egypt." It says: "He who rides upon a swift cloud"—this is a parable for the swiftness of the decree against them.
“And the idols of Egypt shall be moved.” Their idols, in whom they trusted, shall be shaken before Him; they will not save them in their time of distress. And He said, “And the idols of Egypt shall be moved,” implying that they had many idols. Similarly, it is stated, “Against all the gods of Egypt I will execute judgments.” And Jonathan’s Targum translates: “And they shall be shaken and broken.”
Metzudat David
Riding, etc. He means to say that He will quickly send His word to take vengeance upon them.
And they shall tremble. The trembling and quaking of fear:
“Within him.” Inside the body:
Malbim
Behold, he depicts in his vision that he sees the Lord riding on a swift cloud, an allusion to the swiftness of His coming, and He comes to Egypt; the idols shall tremble before Him, and the heart of the nation shall melt. The meaning of this imagery is that the Egyptians in ancient times worshipped the Nile River and attributed divinity to it, along with their other idols. They believed that the idols prevented the clouds from entering their land, for the cloud and rain were an evil omen to them. Even today, rain is a heavy burden for Egypt, since their houses are built of earth and mud, and when rain comes, their walls dissolve. Therefore, whenever rain occurred in ancient times, they attributed it to the weakness of their idols, which they believed were blocking the rain. From this perspective, the text depicts the coming of the Divine Name and the displacement of the idols from their places, so that the Lord shall come upon the cloud and make the clouds His chariot.
And I will spur Egypt against Egypt; And they shall fight every one against his brother, And everyone against his neighbour; City against city, and kingdom against kingdom.
verse value 3250
Insights
Verse structure: 11 words, 59 letters. Verse gematria: 3250 is divisible by 26, the value of the divine name Hashem. The shortest word is "city" (עִ֣יר, 3 letters) and the longest is "man·against·his·brother" (אִישׁ־בְּאָחִ֖יו, 8 letters). 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·I·will·spur" (וְסִכְסַכְתִּ֤י), "and·they·will·fight" (וְנִלְחֲמ֥וּ), "man·against·his·brother" (אִישׁ־בְּאָחִ֖יו). The root מצרים appears 2 times in this verse. 6 unique roots are used. Frequent roots: "man·against·his·brother" (root איש, 59x in Isaiah); "city" (root עיר, 43x in Isaiah); "Egypt" (root מצרים, 38x in Isaiah). The etnachta (major mid-verse pause) falls on 'his·fellow', dividing the verse into phrases of 7 and 4 words. Full calculation: וְסִכְסַכְתִּ֤י [and·I·will·spur] (576) + מִצְרַ֙יִם֙ [Egypt] (380) + בְּמִצְרַ֔יִם [against·Egypt] (382) + וְנִלְחֲמ֥וּ [and·they·will·fight] (140) + אִישׁ־בְּאָחִ֖יו [man·against·his·brother] (338) + וְאִ֣ישׁ [and·man] (317) + בְּרֵעֵ֑הוּ [his·fellow] (283) + עִ֣יר [city] (280) + בְּעִ֔יר [against·city] (282) + מַמְלָכָ֖ה [kingdom] (135) + בְּמַמְלָכָֽה [in·kingdom] (137) = 3250.
Rashi
"And I will cause strife among Egypt against Egypt." The conclusion explains the beginning: "And they shall fight, each against his brother."
Ibn Ezra
And I will confuse them. In the sense of confusion, as it is written: “And I will confuse his enemies” (Isaiah 9:10).
Radak
“and I will cause confusion.” The meaning is confusion; similarly, “and He will cause confusion among his enemies.” This means that He will confuse them among themselves, so that in addition to the enemies who will come against them, there will be confusion among themselves, and they will fight one against another, kingdom against kingdom. Even though all of Egypt is one kingdom, and there were princes under the great king, this one ruling in one province and that one ruling in another province, like the kings of Canaan.
Metzudat David
And I will cause strife. I will create confusion and discord among them, and they will fight one another.
“Malkhut be-malkhut.” There were many kingdoms in the land of Egypt:
Metzudat Zion
And I shall confuse them. The meaning is confusion and incitement, like "and He shall confuse his enemies" (above 9).
Malbim
And I will cause strife (this statement continues until verse 5, which concludes the speech of the Lord, "Thus says the Lord"), depicting that he heard the voice of the Lord saying, at the time of his going there, these words: "I will go, and I will cause the land of Egypt to be surrounded by the Egyptians themselves, so that some of the Egyptians will rise up against others, for the sword of a man will be against his neighbor, and they will fight man against his brother. Behold, the usual way when a kingdom fights against a kingdom is that all the cities standing under the command of the kingdom make peace among themselves, and they become one united group to fight against their adversaries with one heart. Likewise, when a city fights against a city, the inhabitants of the city make peace to be as one man against the city waging war against them. And when a family fights against another family, man against his neighbor, then all the brothers and relatives in that family join together in one bond. But here, first man will fight against his brother, until there is division even between the brothers of the family; and afterwards, man against his neighbor, who is not of the same family, families will fight against families; and afterwards, city will fight against another city; and afterwards, kingdom against another kingdom. And in this manner the war against them will be from within and from without: an internal war of brothers, families, and cities, and an external war of kingdoms."
And the spirit of Egypt shall be made empty within it; And I will make void the counsel thereof; And they shall seek to the idols, and to the whisperers, And to the ghosts, and to the familiar spirits.
verse value 3194
Insights
Verse structure: 10 words, 67 letters. The shortest word is "I·will·confound" (אֲבַלֵּ֑עַ, 4 letters) and the longest is "and·to·the·familiar·spirits" (וְאֶל־הַיִּדְּעֹנִֽים, 10 letters). 8 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·will·be·emptied" (וְנָבְקָ֤ה), "spirit·of·Egypt" (רוּחַ־מִצְרַ֙יִם֙), "and·his·counsel" (וַעֲצָת֖וֹ). The root אל appears 3 times in this verse. 8 unique roots are used. Frequent roots: "and·to·the·whisperers" (root אל, 95x in Isaiah); "in·his·midst" (root קרב, 31x in Isaiah); "and·his·counsel" (root עצה, 20x in Isaiah). First appearance of the root בקק ("and·will·be·emptied") in Isaiah. The etnachta (major mid-verse pause) falls on 'I·will·confound', dividing the verse into phrases of 5 and 5 words. 6 of the verse's 10 words begin with the letter ו. Full calculation: וְנָבְקָ֤ה [and·will·be·emptied] (163) + רוּחַ־מִצְרַ֙יִם֙ [spirit·of·Egypt] (594) + בְּקִרְבּ֔וֹ [in·his·midst] (310) + וַעֲצָת֖וֹ [and·his·counsel] (572) + אֲבַלֵּ֑עַ [I·will·confound] (103) + וְדָרְשׁ֤וּ [and·they·shall·investigate] (516) + אֶל־הָֽאֱלִילִים֙ [to·the·idols] (157) + וְאֶל־הָ֣אִטִּ֔ים [and·to·the·whisperers] (102) + וְאֶל־הָאֹב֖וֹת [and·to·the·ghosts] (451) + וְאֶל־הַיִּדְּעֹנִֽים [and·to·the·familiar·spirits] (226) = 3194.
Rashi
And his spirit shall be scattered: His wisdom shall be emptied, as it is said below (24:1), "The land shall be swept clean."
HaAtim. One of the names of the nations of the world:
Ibn Ezra
“And it shall be emptied.” From the root of “bakk” (Isaiah 24:1), with the meaning of “to empty,” and “venavkah” is in the Nifal conjugation from the class of doubled verbs, like “venasavah verachavah” (Ezekiel 41:7).
The slow ones. From the root of “and he walked slowly” (1 Kings 21:27), referring to deeds that are done in secret:
Radak
And they shall be hollowed out. It is from the nifal conjugation, from the root of the vine being hollowed out, and it means the sense of hollowness, namely, they will not remain with wisdom and understanding in their spirit, nor will they know how to take counsel for themselves.
And his counsel I will swallow up. The repetition of the matter in the words “I will swallow up” refers to the concept of destruction. And he stated this matter regarding Egypt because they had magicians and wise men; when they saw that their counsel was lost, they would inquire of the idols and of the silent ones. And Jonathan [ben Uzziel] translated [them] as “sorcerers,” and [he] translated “A sorceress shall not live” as “The sorceress shall not live.”
Metzudat David
"And it shall be emptied." The spirit of understanding within him shall be emptied out, and I will ruin his counsel, so that they shall not counsel with wisdom. And this is a duplication of the matter stated in the preceding verse.
And they inquired, etc. When they saw that the calamity had come upon them to its full extent, they would inquire of the idols, etc., as if to say: Behold, they will be occupied with vain words.
Metzudat Zion
ונבקה. The meaning of רקות is like [the phrase] "the earth shall be utterly emptied" (ibid. 24).
But "alev": "I will corrupt the slow ones." It is a name of one of the types of sorcery performed quietly and secretly, and it is derived from the expression "and he walked slowly" (I Kings 21:27).
The familiar spirits. The wizards are types of sorcery.
Malbim
“And it shall be emptied”: The spirit of wisdom and might that was in Egypt, for they were wise and mighty from of old, shall now be emptied from them, along with their counsel; namely, the counsel that has been with them from long ago in matters of war and the governance of the state. “And I will swallow up and destroy it,” and they interpreted: And when they shall be empty of all counsel and might, they shall seek after vanities that are of no avail. [Note: The strength of a nation depends on two things: a) in the unity among them, that they all be as one body; b) in counsel and might for war. And therefore, the cause of their downfall is depicted in these two matters: a) in the warfare that is between man and his neighbor; b) in their might being lost and their wisdom putrid. End of note.]
And I will give over the Egyptians into the hand of a cruel lord; and a fierce king shall rule over them, says the Lord, Hashem of hosts.
verse value 3280
Insights
Verse structure: 12 words, 53 letters. Notable word values: "Hashem" (יְהֹוָ֥ה) = 26, the value of the divine name Hashem. The shortest word is "strong" (עַז֙, 2 letters) and the longest is "the·Egyptians" (אֶת־מִצְרַ֔יִם, 7 letters). 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·I·will·give·over" (וְסִכַּרְתִּי֙), "strong" (עַז֙), "shall·rule·over·them" (יִמְשׇׁל־בָּ֔ם). The root אדון appears 2 times in this verse. 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "in·hand·of" (root יד, 79x in Isaiah); "and·king" (root מלך, 73x in Isaiah). First appearance of the root עז ("strong") in Isaiah. The etnachta (major mid-verse pause) falls on 'hard', dividing the verse into phrases of 5 and 7 words. Full calculation: וְסִכַּרְתִּי֙ [and·I·will·give·over] (696) + אֶת־מִצְרַ֔יִם [the·Egyptians] (781) + בְּיַ֖ד [in·hand·of] (16) + אֲדֹנִ֣ים [lord] (105) + קָשֶׁ֑ה [hard] (405) + וּמֶ֤לֶךְ [and·king] (96) + עַז֙ [strong] (77) + יִמְשׇׁל־בָּ֔ם [shall·rule·over·them] (422) + נְאֻ֥ם [utterance] (91) + הָאָד֖וֹן [the·lord] (66) + יְהֹוָ֥ה [Hashem] (26) + צְבָאֽוֹת [hosts] (499) = 3280.
Rashi
And I sealed. Like “and I shut,” and there is another interpretation: the language of “and the fountains of the deep were sealed” (Genesis 8:2), meaning I stopped them up and bound them.
In the hand of masters it is difficult. Every expression of "mastery" is termed in the plural, even when referring to a single individual, as in (Genesis 39) "Joseph's master," until "his master came" (ibid.):
"And a mighty king." This refers to the king of Assyria.
Ibn Ezra
And I have stopped up. Some interchange the kaf with a gimel, but they should not truly be interchanged, except for letters that are convenient and appropriate, as it is from the root of "and He stopped up the fountains of the deep" (Genesis 1:2):
"Adonim" is difficult. Its grammatical analysis is explained in the Torah (Exodus 21:4):
“And a mighty king.” This is the king of Assyria.
Radak
And I will seal. Like "and I will close," from "the Lord will deliver you into my hand," and so did Jonathan translate: "and I will deliver."
“Adonim, a harsh one, and Melech, a strong one.” The matter is repeated in different words. “Adonim” is a term of honor for a singular entity, as in “If his master gives him a wife and another [woman]” (Exodus 21:10).
"And a king of strength" refers to the king of Assyria.
Metzudat David
And I will shut them up. I will deliver them into the hand of a harsh master, and he is the king of Assyria.
"And a mighty king." The matter is repeated in what is stated:
Metzudat Zion
"And I will shut." Like "and I will close," for the letter gimel is interchanged with the letter kaf, and it is a matter of handing over, as it is said: "Will the lords of Keilah hand me over" (1 Samuel 23).
"Adonim." This is the matter of the language of "Tiferet" (glory/beauty), which is used in the plural form to refer to a singular entity. Similarly, "Adonei Yosef" (Genesis 39:8).
Az. Chazak:
Malbim
“And I will shut her up,” and by this means their end will be that I will deliver Egypt into the hands of harsh and cruel masters, who will rule over them—many cruel masters. This is worse than if a single cruel king were to reign over them, for one king cannot direct his cruelty so intensely toward every individual person, and he corrupts only the general public. It is otherwise when they are many, with a king [over them]; that is, they will also have no hope of removing the yoke of these masters from their necks, since a strong and mighty king will rule over these masters, and He will strengthen their hand in their governance, says the Lord. Thus far are the words of the Lord that He spoke at the time of His departure, and from now on the prophet will begin his own words independently.
And the waters shall fail from the sea, and the river shall be drained dry,
verse value 1746
Insights
Verse structure: 5 words, 24 letters. Verse gematria: 1746 is divisible by 18, the value of chai ('life'). The shortest word is "from·the·sea" (מֵֽהַיָּ֑ם, 4 letters) and the longest is "and·shall·fail·waters" (וְנִשְּׁתוּ־מַ֖יִם, 8 letters). 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·shall·fail·waters" (וְנִשְּׁתוּ־מַ֖יִם), "from·the·sea" (מֵֽהַיָּ֑ם), "and·river" (וְנָהָ֖ר). The root יבש appears 2 times in this verse. 4 unique roots are used. Frequent roots: "it·dries·up" (root חרב, 44x in Isaiah); "from·the·sea" (root ים, 25x in Isaiah); "and·river" (root נהר, 22x in Isaiah). The etnachta (major mid-verse pause) falls on 'from·the·sea', dividing the verse into phrases of 2 and 3 words. Full calculation: וְנִשְּׁתוּ־מַ֖יִם [and·shall·fail·waters] (852) + מֵֽהַיָּ֑ם [from·the·sea] (95) + וְנָהָ֖ר [and·river] (261) + יֶחֱרַ֥ב [it·dries·up] (220) + וְיָבֵֽשׁ [and·it·is·dry] (318) = 1746.
Rashi
And the waters shall dry up from the sea. And the waters were destroyed from the sea:
"And He will dry it up." This is the language of "raising up" and "breaking" (Lamentations 3:47). Because all the blessing of the land of Egypt is through the Nile, as no rains fall there, but rather the Nile rises and waters it through canals made by human hands, therefore He compares their calamity to the drying up of the canals.
"And the sea's waters shall be dried up." And the sea shall not return the Nile to its source, nor shall the Nile flow into it, nor shall it rise up to water Egypt.
And the river. This is the Nile:
Ibn Ezra
ונשתו. From the root of their saying, "their tongue is parched with thirst" (Isaiah 41:17), in the sense of dryness.
Radak
“And they shall fail.” What is stated in this prophecy regarding the river drying up and their sustenance being cut off from it is entirely metaphorical, because the Nile River waters the land so that they do not need rain, and from the river comes to them the majority of their fish, as it is said: “We remember the fish which we used to eat in Egypt for nothing.” And were it not for the Nile, there would be no settlement in Egypt, and it would be desolate and devoid of people, because no rains fall there. Therefore, he likened its destruction at the hands of the king of Assyria to the river being cut off from them. Likewise, the sea adjacent to the river, so that no sustenance could come to them by way of the sea.
“And they shall fail.” From the Nifal conjugation, pertaining to the root meaning “to fail” (as in *niste*), their strength is a matter of cessation of the matter and its loss.
Metzudat David
"And the waters shall fail." The waters of the sea will recede and be removed from their place, and they will not be able to bring to it grain and provisions by ship across the open sea.
“And the river.” The Nile shall be dried up, its waters shall cease, and it shall not water their fields, and the land shall not sprout, and they shall perish from famine. And since all the praise of Egypt is that the Nile rises and waters their fields, He likened its destruction to the drying up of the waters.
Metzudat Zion
"and they shall remove it." The term refers to the act of transferring and removing. Likewise, [the phrase] "the sinew of the hip" (ibid. 32:33).
He will desolate. The matter of dryness:
Malbim
“And they shall drink” [וְנִשְׁתּוּ]—the text proceeds to describe how, through the loss of their dominion and through becoming a tribute-paying people under the rule of cruel oppressors, they also lost their livelihood and sustenance. In this regard, he enumerates five matters: 1. Behold, the goodness of the land of Egypt was due to the Nile River, which rose each year and watered their soil, and upon this depended all their prosperity. Therefore, he depicts their destruction through the drying up of that river. And since, according to the opinion of the ancients, all rivers are filled from the waters of the sea, and the Nile is one of them, he depicts that the waters were removed and cut off from the sea, and consequently the Nile River also dried up: [Note: Many have raised this question: What is the relevance of the sea to the downfall of Egypt? Moreover, what I have written above does not accord with the opinions of many who attribute the cause of the river’s rising to the abundance of rains in the land of Abyssinia. It occurred to me to explain that the “sea” mentioned here refers to the great reservoir they constructed, into which the waters would flow during the rising of the river, and from this reservoir they dug channels and drew rivers and streams to water the fields. This reservoir is called (Mareis). However, since this phrasing aligns with what is stated in Job 14:11, “The waters depart from the sea, and the river wastes and dries up,” and Job’s fear was not in Egypt but in the land of Uz, it is possible to explain it according to what is known: that the ancient Egyptians believed in their vanities that the deity sacred to them, associated with the Nile, is in conflict with the deity associated with the sea, and when the sea fills and grows strong, the Nile diminishes, for when one falls, the other rises. Therefore, the ancient Egyptians refrained from crossing the sea by ship out of fear of its wrath. In this, he taunts them according to their own belief: even if the waters were drawn from the sea, nevertheless the river would not fill, for this would be by the hand of the Lord, not by the power of their idols and vanities. End of note.]
And the rivers shall become foul; The streams of Egypt shall be minished and dried up; The reeds and flags shall wither.
verse value 2086
Insights
Verse structure: 9 words, 41 letters. The shortest word is "reed" (קָנֶ֥ה, 3 letters) and the longest is "and·shall·become·foul" (וְהֶאֶזְנִ֣יחוּ, 8 letters). 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·shall·become·foul" (וְהֶאֶזְנִ֣יחוּ), "shall·be·minished" (דָּלְל֥וּ), "and·they·will·dry·up" (וְחָרְב֖וּ). 9 unique roots are used. Frequent roots: "and·they·will·dry·up" (root חרב, 44x in Isaiah); "rivers" (root נהר, 22x in Isaiah). The etnachta (major mid-verse pause) falls on 'siege', dividing the verse into phrases of 6 and 3 words. Full calculation: וְהֶאֶזְנִ֣יחוּ [and·shall·become·foul] (93) + נְהָר֔וֹת [rivers] (661) + דָּלְל֥וּ [shall·be·minished] (70) + וְחָרְב֖וּ [and·they·will·dry·up] (222) + יְאֹרֵ֣י [streams·of] (221) + מָצ֑וֹר [siege] (336) + קָנֶ֥ה [reed] (155) + וָס֖וּף [and·reeds] (152) + קָמֵֽלוּ [shall·wither] (176) = 2086.
Rashi
“And they shall become foul.” When the waters diminish, the mud becomes visible in them, and they turn to mire and are cast aside.
“Dil-lo.” In the commentary, if he is poor (Leviticus 14):
"Yorei matzor." Yorei: deep canals in the cracks of the fortifications of towns.
“Reed and rush.” These grew there in abundance due to the multitude of their waters.
“Kamlo.” When the rivers dried up, the reeds ceased to grow further, and they withered and fell. The Targum translates: “Kamlo” – “they shall not be cut down.” And in another place, he translated “Lebanon is ashamed” – “kamal” – “dried up.” And I say that it is a term for cutting, meaning that they were cut off by themselves due to their dryness and fell.
Ibn Ezra
And they shall abandon him. The aleph is superfluous, and the meaning is: people will abandon them.
“Dalelu.” From the root dal (Leviticus 14:21):
“Yorai matzor.” The watercourses, so that the enemy would not be able to destroy them when he comes to the city under siege.
“Reed and rush.” “A plant by the banks of the river”:
They were blotted out. They were cut off, and it is written in the very book itself (Isaiah 33:9):
Radak
"And they forsake the rivers." There is a dispute regarding this word. Some say that the he is for the causative binyan, like the he in "he entrusted" and "he destroyed," and the aleph is an additional letter. Others say that they used the aleph according to Aramaic usage, as in "his wine is sour, his spirit is broken," and they wrote the he according to Hebrew usage and the aleph according to Aramaic usage. My brother Rabbi Moses explained that the aleph is in place of the he of the binyan, like the aleph in "and all my garments I have girded," and the he is like the he in "restore, I will restore your son," in place of an if, as if it said, "and if they forsake them." Its interpretation is thus: "And the river will dry up and parch, and if the rivers dry up and parch, the canals of Mizor will wither and dry up," for the canals are from the rivers, etc. When the river flows, the canals will fill with water. And likewise, the reed and the papyrus, which are on the banks of the canals, will wither, after there is no water there. The meaning of "forsake" is "they are distant," like "and You have forsaken the peace of my soul." And when the rivers dry up, behold, they are distant. The meaning of "wither" is like "dry up," like "they have fled from man, they have wandered." The meaning of "Mizor" is "Egypt." The meaning of "wither" is "they are cut off," like "Lebanon is ashamed, it is cut off." And Jonathan translated: "the canals of Mizor, their rivers are deep."
Metzudat David
And the rivers shall forsake their waters. The rivers of Egypt shall forsake their waters:
“Dililu, etc.” The waters that were in the deep canals, gathered in the crevices of the city’s cliffs, were lifted from their place and removed, leaving their place dry.
“Kaneh and suf.” Those that grow on the banks of the rivers are cut down due to the lack of water.
Metzudat Zion
And let it be left alone. The aleph is added because it denotes the matter of abandonment, like "for He has not forsaken" (Lamentations 3). "Dalo" denotes the matter of lifting, like "they lift it from the presence of man" (Job 28:4).
Metzor. The word is derived from tzur and strength, for the water channels surrounding the city serve as its strength. And similarly, “And I will devastate with the sole of My foot all the rivers of Metzor” (below 37:25).
Kaneh and suf. These are types of reeds that grow on the banks of rivers, as it says, "when the reed is shaken in the water" (I Kings 14:15), and as it says, "and she placed it among the reeds" (Exodus 2:3).
Kamlo. A term of cutting off, as in "Lebanon is ashamed, it withers (kamal)" (below, 33).
Malbim
“And let them be left desolate”: The river and the sea, which were displaced and dried up, shall now abandon the small streams that used to spread out from the Nile throughout all the land of Egypt at the time of its rising. These streams, which had branched out into arms and canals throughout the entire country, shall become thin and weak. Moreover, the artificial canals drawn by human hands into deep pits, which were dug to collect water there so that it would remain for a long time to be of use during a siege—when it is impossible to draw water from the river—and which are very deep, shall become thin and shall also be completely destroyed. The reeds, too, shall be destroyed. And not only shall the waters be destroyed, but also the reeds and papyrus that grow near the canals shall dry up due to the excessive drought, leaving no moisture whatsoever, even to sustain the reeds and papyrus, which grow only in places where there is water.
The mosses by the Nile, by the brink of the Nile, and all that is sown by the Nile, shall become dry, be driven away, and be no more.
verse value 2569
Insights
Verse structure: 10 words, 42 letters. The shortest word is "and·them·of" (וְכֹל֙, 3 letters) and the longest is "by·the·Nile" (עַל־יְא֖וֹר, 6 letters). Words sharing gematria 317: by·the·Nile, seed. 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "seed" (מִזְרַ֣ע), "will·make·dry" (יִיבַ֥שׁ), "and·it·is·not" (וְאֵינֶֽנּוּ). The root יאור appears 2 times in this verse. 9 unique roots are used. Frequent roots: "by·the·brink·of" (root על, 200x in Isaiah); "and·them·of" (root כל, 93x in Isaiah); "and·it·is·not" (root אין, 92x in Isaiah). First appearance of the root ערוה ("nakedness") in Isaiah. First appearance of the root יאור ("Nile") in Isaiah. The etnachta (major mid-verse pause) falls on 'Nile', dividing the verse into phrases of 4 and 6 words. Full calculation: עָר֥וֹת [nakedness] (676) + עַל־יְא֖וֹר [by·the·Nile] (317) + עַל־פִּ֣י [by·the·brink·of] (190) + יְא֑וֹר [Nile] (217) + וְכֹל֙ [and·them·of] (56) + מִזְרַ֣ע [seed] (317) + יְא֔וֹר [Nile] (217) + יִיבַ֥שׁ [will·make·dry] (322) + נִדַּ֖ף [was·driven] (134) + וְאֵינֶֽנּוּ [and·it·is·not] (123) = 2569.
Rashi
“The plants (arot) upon the Nile, by the brink of the Nile, and all that is sown by the Nile, etc.” “Arot” is a term for a thing well intertwined and rooted; similar to it is “a ruthless wicked man, striking root (mit’areh) like a leafy native tree” (Psalms 37:35). Likewise, his colleague Menachem, in his book, [explains that] “the seeds rooted along the Nile, even along its banks, and all that is sown upon it, all withers and is scattered.”
Ibn Ezra
“Eret.” Some say it is like “mit’aret” [from the root meaning to spread luxuriantly], as in “like a citizen who is fresh” (Psalms 37:35), and its meaning is moist, and the sense is that any dryness that is on the Nile and on its mouth, and all the alluvium of the Nile, is all dried up. And others say it means “exposed,” referring to everything that was on the Nile and on its mouth, for the vegetation is like a covering.
Radak
“Arot al Ye'or” – “Eretz” is a descriptive term for fresh, moist vegetation and lush greenery; similarly, “v’mit’areh ka’ezrach ra’anan mitlachlach” – “and it is fresh like a citizen, dewy and moist.” And he said that the vegetation which was near the Nile and at the mouth of the Nile, meaning on the bank of the Nile, became dry, withered, and ceased to exist.
Metzudat David
“"Meadows."” The grasses that are rooted and cling to the river, and he returns to explain regarding the word “ya’or,” meaning, on the bank of the river.
"And all the seed of the Nile." The seeds sown by human hands along the banks of the Nile.
Yavesh. that is, “It shall dry up and wither, and it shall not be in the world.”
Metzudat Zion
"ערות" – its meaning is something that is mixed and well-rooted, as in "and it is mingled like a green olive tree" (Psalms 36). "נדף" – its meaning is crushing, as in "let him not crush me" (Job 33:21).
And it is not. And it has none:
Malbim
"Aravot" (the second matter): The Egyptians were sustained by the abundance of grain that grew in their land, to the extent that it was called "the storehouse of grain," for people would come from distant lands to purchase grain and bread. The phrase "between the grains" refers to those that grow spontaneously by means of the Nile and due to it. Even "upon the Nile," which refers to those growing on the banks of the Nile, where water is never lacking, and "all the seed of the Nile" adds that not only the grains that grow spontaneously, but also those sown by human hand, whose roots are stronger and more enduring, nevertheless dried up, and were also blown away and dislodged from their place by the wind, so that they were as nothing and no longer existed.
The fishers also shall lament, and all they that cast angle into the Nile shall mourn, and they that spread nets upon the waters shall languish.
verse value 2625
Insights
Verse structure: 10 words, 54 letters. The shortest word is "hook" (חַכָּ֑ה, 3 letters) and the longest is "all·casters·of" (כׇּל־מַשְׁלִיכֵ֥י, 8 letters). 6 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "the·fishermen" (הַדַּיָּגִ֔ים), "all·casters·of" (כׇּל־מַשְׁלִיכֵ֥י), "in·the·Nile" (בַיְא֖וֹר). 9 unique roots are used. Frequent roots: "upon·the·face·of·waters" (root פנים, 88x in Isaiah). The etnachta (major mid-verse pause) falls on 'hook', dividing the verse into phrases of 6 and 4 words. Full calculation: וְאָנוּ֙ [and·shall·lament] (63) + הַדַּיָּגִ֔ים [the·fishermen] (72) + וְאָ֣בְל֔וּ [and·shall·mourn] (45) + כׇּל־מַשְׁלִיכֵ֥י [all·casters·of] (460) + בַיְא֖וֹר [in·the·Nile] (219) + חַכָּ֑ה [hook] (33) + וּפֹרְשֵׂ֥י [and·spreading] (596) + מִכְמֹ֛רֶת [net] (700) + עַל־פְּנֵי־מַ֖יִם [upon·the·face·of·waters] (330) + אֻמְלָֽלוּ [languish] (107) = 2625.
Rashi
And we. The language of poverty and mourning:
“The fishermen.” They are the Egyptians, who catch fish from the Nile, which spreads out and rises into many irrigation canals constructed along its banks throughout the entire land of Egypt, which is not the case with all other rivers.
Hakha. Amu, in the vernacular:
Ibn Ezra
And we. Like “and they mourned”:
“The fishermen.” A descriptive noun, like “thieves” (Isaiah 23:1):
"חכה" – like "a hook" in the verse "They are caught with a hook" (Habakkuk 1:15), with which fish are taken; and many have derived the word from "חיך" (palate), and they are far off in their approach.
“From a net.” A fishing net.
Radak
"And we [have] the fishermen. The verse is double in its matter with different words: 'the fishermen' are those who catch fish, and they catch them in two ways: when they cast a hook, which is a kind of needle whose head is bent and enters the mouths of the fish, and they draw them out with it; and they also spread a net, which is a mesh-net, and the fish become caught there."
And "we" (va'anu): like "and they mourned" (va'avelu); so too "va'aniyah" and "va'aniyah."
Metzudat David
“And we [are] the fishermen.” Those accustomed to fishing will complain that when the waters are dried up, they will not find fish.
"All those who cast [nets]—all those accustomed to casting fishing gear into the river to catch fish shall mourn, and those who spread nets upon the water shall be cut off. And the matter is repeated in what is stated:"
Metzudat Zion
And "ve'anu" (ואנו) – from the root of mourning (אנינות):
“The fishermen.” Those who catch fish:
"And they mourned." From the language of mourning:
Hook. The name of the fishing tool is made like a bent needle, and likewise, the Leviathan is drawn with a hook (ibid., 40):
“m’kamoret” – a net, as it is written: “and he gathered him in his net” (Habakkuk 1:16).
They were desolate. They were cut off, like the phrase "and it was desolate and dry" (Psalms 90:6).
Malbim
And we, (the third matter) used to make a living by fishing, for there were many fish there; and this too ceased with the drying up of the river. The fishermen, those whose livelihood was by catching fish, would complain that their bread was lacking, and they mourned. Afterwards, those who used to catch the largest fish would also mourn, since they could only catch them one by one with a hook; for after this, even the large fish would die and disappear. And also those who fish with nets and with a seine, which is spread over the water, and in which many fish are accustomed to gather, and even when the fish are few and cannot be caught with a hook, nevertheless some of them will not escape being caught in the seines—yet even they were wretched, for they all died.
Moreover they that work in combed flax, And they that weave cotton, shall be ashamed.
verse value 2730
Insights
Verse structure: 6 words, 29 letters. Notable word values: "slave" (עֹבְדֵ֥י) = 86, equal to Elohim. Verse gematria: 2730 is divisible by 26, the value of the divine name Hashem. The shortest word is "and·they·will·put·to·shame" (וּבֹ֛שׁוּ, 4 letters) and the longest is "carded" (שְׂרִיק֑וֹת, 6 letters). 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "flax" (פִשְׁתִּ֖ים), "carded" (שְׂרִיק֑וֹת), "and·weaving" (וְאֹרְגִ֖ים). 5 unique roots are used. Frequent roots: "slave" (root עבד, 48x in Isaiah); "and·they·will·put·to·shame" (root בוש, 21x in Isaiah). First appearance of the root פשתה ("flax") in Isaiah. First appearance of the root ארג ("and·weaving") in Isaiah. The etnachta (major mid-verse pause) falls on 'carded', dividing the verse into phrases of 4 and 2 words. Full calculation: וּבֹ֛שׁוּ [and·they·will·put·to·shame] (314) + עֹבְדֵ֥י [slave] (86) + פִשְׁתִּ֖ים [flax] (830) + שְׂרִיק֑וֹת [carded] (1016) + וְאֹרְגִ֖ים [and·weaving] (260) + חוֹרָֽי [white bread] (224) = 2730.
Rashi
"Workers of flax." Those who sow flax by the river.
Shariqot: Linen which they comb and weave into fishing nets, which are made of holes, hole by hole.
Chori. Like "beasts of the field" (ibid. 8:2) and "he cut out for himself windows" (Jeremiah 22:14):
Ibn Ezra
And they shall be ashamed. Whistles. One says that it is derived from the root of "mishrak" [Berakhot 18a], but the correct explanation is that it is the color of the sorrel [vine], as in "the sorrel horses (serukkim)" (Zechariah 1:8):
“Horei.” The white ones, and it is a descriptive term, or the yod is the sign of the plural, and it ought to have been “horim,” and similar to it is “Horei Yehudah” (Jeremiah 27:20):
Radak
"And the servants of linen shall be ashamed." The term "servants" means "makers," as the Targum translates "ma'aseh" as "avdata," and similarly, "from their servants" [in the phrase] "he shall know from their servants" is rendered as "from their works." And it says: "Let the makers of linen be ashamed."
“Combed flax.” This means that they comb the flax with a comb, and from the best and finest part of it they make nets; this is what is stated, “and those who weave nets,” for nets are made with holes, hole upon hole.
“Hori.” Like “chorim” (holes), and similarly “v’chashufei shet” (and the exposed parts of the riverbed) is like “chashufim” (exposed), and “v’kara lo chaloni” (and He made for him windows) is like “chalonot” (windows). And after the river dried up, the makers of nets dried them out to catch fish. And there are those who explain that “sharikut” means the finest of flax, and it is also called in Arabic “sharq,” and similarly they explain “chori levanim” (holes of bricks).
Metzudat David
"And they shall be ashamed, etc." Those who perform their work with flax, combing it with a comb and weaving nets made of mesh, shall be ashamed and confounded, for there will no longer be any need for their work.
Metzudat Zion
"Workers of flax." Those who process flax. And similarly, "He knows their works" (Job 34:25).
“Shriqot.” From the word for comb, and it is the name of a tool made for combing flax, to separate it and to cast out the waste fibers from it.
Chori. Holes; and similarly, "baskets with holes" (Genesis 40:16).
Malbim
And they shall be ashamed: (the fourth matter) the Egyptians profited from flax, which grew abundantly in Egypt—linen, cloth, and the white garments of Egypt, as is known from ancient history. Now even this will be cut off from them, and those who engaged in the cultivation of flax, as well as the cultivators of flax, the spinners, and the artisans who wove the white garments, shall be ashamed.
And her foundations shall be crushed, All they that make dams shall be grieved in soul.
verse value 2691
Insights
Verse structure: 6 words, 30 letters. Verse gematria: 2691 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "reward·of" (שֶׂ֖כֶר, 3 letters) and the longest is "stagnant pond·soul" (אַגְמֵי־נָֽפֶשׁ, 7 letters). 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "foundations·of·her" (שָׁתֹתֶ֖יהָ), "crushed" (מְדֻכָּאִ֑ים), "all·makers·of" (כׇּל־עֹ֥שֵׂי). 6 unique roots are used. Frequent roots: "and·they·shall·be" (root היה, 213x in Isaiah); "all·makers·of" (root עשה, 101x in Isaiah). The etnachta (major mid-verse pause) falls on 'crushed', dividing the verse into phrases of 3 and 3 words. Full calculation: וְהָי֥וּ [and·they·shall·be] (27) + שָׁתֹתֶ֖יהָ [foundations·of·her] (1115) + מְדֻכָּאִ֑ים [crushed] (115) + כׇּל־עֹ֥שֵׂי [all·makers·of] (430) + שֶׂ֖כֶר [reward·of] (520) + אַגְמֵי־נָֽפֶשׁ [stagnant pond·soul] (484) = 2691.
Rashi
"And their foundations shall be broken down, all who make beer." "Ishkelosh" in the vernacular is like (Genesis 8:2) "and the fountains of the deep were stopped," which means that they stop the waters that flow out beyond the bank of the river and spread out, becoming pools of water that are gathered and stand in their place, and there are many fish there. And the prophet said that the foundations of their excavations shall be broken down, and the pools of beer that they made shall fall.
“Agamim of the soul.” “Agamim” is derived from the language of “rest” (shabbat), as it is written, “and He shall rest” (Exodus 32:14). The waters of the agamim are calm and stand in one place. And the Targum states that they would make ditches and channels, so that each person would draw water for himself.
Ibn Ezra
"And their foundations." Just as it is written, "For the foundations will be destroyed" (Psalms 11:3), referring to the foundations that are built to catch fish.
"All those who work for wages." Just as it says, "and He stopped the fountains of the deep" (Genesis 8:2). And if it were spelled with a shin, similar to it is "be-suri — when I depart from them" (Hosea 9:12).
"Pools of the soul." The pools in which the souls of the fish reside:
Radak
"And her snares" – like "her nets," and similarly, "for the snares shall be destroyed," and likewise in the words of our Sages: "That certain net about which two men were arguing," the meaning being a net.
"Oppressed." [They are] broken, as if they were cut off, so that they would not hunt with them, for there is no river and no Nile.
"All who do for a reward. And likewise, all who do for a reward were:"
“Ponds of the soul.” And it is like “egami,” from “my soul was in anguish” (Eichah 1:20), and “sakkar” is like “they dammed up the springs” (Isaiah 8:7), meaning that they block the water so that the water will accumulate and they can catch fish in it, as they said in the Talmud: “One who dams the water channel on the eve of a festival and rises early the next day and finds fish in it.” He says, “Those who were making a dam, now let them be crushed,” and “ponds of the soul.” And there are those who explain that “ponds of the soul” are the ponds that contain fish, and the verse calls the fish “soul.” And the Targum [translates]: “And let it be after the house of two blows, after they were making dams and drawing water, he took it for himself.”
Metzudat David
“And its foundations shall be distressed.” It is the manner of fishers to block the waters that spread out and flow from the bank of the river, so that they do not return to their place; and the waters that spread out become still, standing pools in their place, and in them the fish are caught. Therefore it says, “And the river shall be wasted, and its foundations shall be distressed”—the foundations of the blockades of all who make blockades to create pools of rest. For since there are no waters, there is no longer need for those blockades.
Metzudat Zion
שתותיה. The meaning of "foundations" is as in: "For the foundations shall be overthrown" (Psalms 11:3):
"Crushed." The meaning of "crushed" is like "he has crushed my life to the ground" (Psalms 143:3).
Sachar. The term "sechir" (שכר) here denotes the meaning of "stopping up" or "plugging," as in the verse: "And the fountains of the great deep were stopped up" (Genesis 8:2).
Agami. So too, they call gathered waters "agami," like the verse: "into a pool of water" (Psalms 107:35).
Nefesh. The meaning is rest and tranquility, as it is stated: “he rested and was refreshed” (Exodus 32).
Malbim
"And they were" (the fifth matter): Many were earning their livelihood through the work of the constructions they performed to divert the waters from the Nile into the ditches designated for them, and some of them were building structures to block the waters so that they would stand there for times of need. He says that "their builders" are those who work in the labor of diverting the waters during the time of the abundance of the waters and its rising; they will be depressed in poverty. And likewise, those who make blockades of lakes so that the waters will settle there and rest and not be diverted outward, they will be grieved in soul, lacking bread.
The princes of Zoan are utter fools; the wisest counsellors of Pharaoh are a senseless counsel; How can you say to Pharaoh: ‘I am the son of the wise, The son of ancient kings’?.
verse value 3524
Insights
Verse structure: 14 words, 66 letters. The shortest word is "princes·of" (שָׂ֣רֵי, 3 letters) and the longest is "son·of·ancient·kings" (בֶּן־מַלְכֵי־קֶֽדֶם, 9 letters). 8 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "indeed·fools" (אַךְ־אֱוִלִים֙), "wise" (חַכְמֵי֙), "trees" (יֹעֲצֵ֣י). The root עצה appears 2 times in this verse. 11 unique roots are used. Frequent roots: "tell" (root אמר, 244x in Isaiah); "I" (root אני, 76x in Isaiah); "son·of·the·wise" (root בין, 43x in Isaiah). First appearance of the root צען ("Zoan") in Isaiah. First appearance of the root פרעה ("Pharaoh") in Isaiah. The etnachta (major mid-verse pause) falls on 'burned', dividing the verse into phrases of 8 and 6 words. Full calculation: אַךְ־אֱוִלִים֙ [indeed·fools] (108) + שָׂ֣רֵי [princes·of] (510) + צֹ֔עַן [Zoan] (210) + חַכְמֵי֙ [wise] (78) + יֹעֲצֵ֣י [trees] (180) + פַרְעֹ֔ה [Pharaoh] (355) + עֵצָ֖ה [counsel] (165) + נִבְעָרָ֑ה [burned] (327) + אֵ֚יךְ [how?] (31) + תֹּאמְר֣וּ [tell] (647) + אֶל־פַּרְעֹ֔ה [to·Pharaoh] (386) + בֶּן־חֲכָמִ֥ים [son·of·the·wise] (170) + אֲנִ֖י [I] (61) + בֶּן־מַלְכֵי־קֶֽדֶם [son·of·ancient·kings] (296) = 3524.
Rashi
How can you say this? If so, to Pharaoh each of you would say, “I am a son of wise men,” and after he stumbles because of your counsel, how would you boast before him, saying, “We are sons of wise men,” while you are a son of the kings of the East?
Ibn Ezra
“Only.” The Sages of counsel—this is the grammatical analysis: “The Sages of Pharaoh, the counselors of Pharaoh.” This is an abbreviated expression, similar to “The rivers of streams of honey” (Job 20:17).
Niv'arah. From the root of "I was brutish" (Psalms 73:22):
"I am the son of wise men." Just as it says, "The son of nobles" (Ecclesiastes 10:17), for everyone praises himself, saying, "My father was wise, and my ancestors were kings in ancient times."
Radak
"Only the foolish." The wise counselors of Pharaoh. It is a construct upon a construct, as in “rivers-of streams-of honey and butter” (Job 20:17), and “the sum of the numbering of the people” (2 Samuel 24:9).
"To Pharaoh" — on account of Pharaoh. How can you say "on account of Pharaoh," when he claims, "I am the son of wise men, the son of the kings of antiquity"? Where is his wisdom and where is his kingship? And where is your wisdom as well, that you cannot give him counsel to save himself from his evil? And there are those who explain that each of his wise men would say, "I am the son of wise men," meaning, "I am a wise man and the son of a wise man, and I know how to give good counsel for every matter. How then have you dared in this instance?" And in this sense Jonathan translated: "At times you will say to Pharaoh, 'We are sons of wise men, and you are a son of kings of old.'"
Metzudat David
"But only fools." The wisdom departed from the princes of Zoan, and only fools remained:
The wise men, Pharaoh’s counselors. The sages who were among Pharaoh’s counselors gave a foolish and senseless counsel, for their advice did not avail them to save themselves.
How can you say so? Each of them boasted of himself before Pharaoh, saying, “I am the son of wise men, and wisdom is held in my hand from my fathers.”
“Son of the kings of the East.” My ancestors were the kings of the East, where sorcery and the knowledge of the names of impurity were found.
Metzudat Zion
נבערה. The matter of foolishness is like [the verse]: "A fool knows not" (Psalms 92:7).
Kings of the East. Kings of the East:
Malbim
But as for the fools, now the prophet turns his words to the princes of Pharaoh and his counselors, how they did not discern the supreme counsel decreed upon him, and assured him with vanity, until his kingdom was ruined. The princes of Zoan: A. He speaks against the princes who direct the affairs of the kingdom; B. his sages and counselors in matters of counsel, whether in the matter of wisdom of understanding, or in the matter of wisdoms of divinity, as is the case with the magicians of Egypt, to the wise men he says.
How shall you say to Pharaoh, to boast before him, saying: I am the son of wise men; wisdom is inherited by me from my fathers? And to the princes I say: How shall you say to Pharaoh: I am the son of kings of the East, and I have inherited from my fathers the matter of the conduct of kingship?
Where are they, then, your wise men? And let them tell you now; And let them know what Hashem of hosts Has purposed concerning Egypt.
verse value 1693
Insights
Verse structure: 11 words, 48 letters. Notable word values: "Hashem" (יְהֹוָ֥ה) = 26, the value of the divine name Hashem. The shortest word is "please" (נָ֖א, 2 letters) and the longest is "concerning·Egypt" (עַל־מִצְרָֽיִם, 7 letters). Words sharing gematria 51: where?, please. 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "where?" (אַיָּם֙), "wise" (חֲכָמֶ֔יךָ), "what·has·purposed" (מַה־יָּעַ֛ץ). 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "and·let·them·know" (root ידע, 73x in Isaiah); "hosts" (root צבא, 73x in Isaiah). The etnachta (major mid-verse pause) falls on 'to·you', dividing the verse into phrases of 6 and 5 words. Full calculation: אַיָּם֙ [where?] (51) + אֵפ֣וֹא [then] (88) + חֲכָמֶ֔יךָ [wise] (98) + וְיַגִּ֥ידוּ [and·shall·declare] (39) + נָ֖א [please] (51) + לָ֑ךְ [to·you] (50) + וְיֵ֣דְע֔וּ [and·let·them·know] (96) + מַה־יָּעַ֛ץ [what·has·purposed] (215) + יְהֹוָ֥ה [Hashem] (26) + צְבָא֖וֹת [hosts] (499) + עַל־מִצְרָֽיִם [concerning·Egypt] (480) = 1693.
Ibn Ezra
"Where are [your wise men]?, etc. If he was also a son of a wise man, he was a king, who knew the ways of the world; why then did they not know what God had counseled concerning them?"
Radak
“Where now are your wise men?” The matter is repeated in different words: it says, “With all your wisdom, they will not be able to declare what the Lord of Hosts has counseled against Egypt”—the calamity that is destined to come upon them. And it says “counseled,” as if the enemy had counseled to come against them.
Metzudat David
If so, it is as if He said to Pharaoh: "Where are they, and where are your wise men? Let them tell you now by what means you will be saved."
"And they shall know." They shall devise [wisdom] to know what the Lord has counseled, etc., so that they may be guarded from the counsel that has been devised.
Malbim
"Where are they?" he responds, concerning the wise men: why did they not understand the counsel of the Lord?
Thus, your wise men—where are your wise men? Let them tell you, then, what the Lord has counseled. For the difference between "where" (ayeh) and "thus/then" (af) is that with the word "where" one asks about the essence whether it is present here before us, and with the word "thus" one asks about the essence whether it exists at all in reality in any place in the world. Therefore, "Where are your wise men?" means: Are they with you so that they may tell you what the Lord has counseled? And he adds, saying, "Thus, your wise men"—even if they are not here to tell you, do they exist at all in reality in any place, such that they themselves would at least know what the Lord has counseled and what He has decreed against Egypt? For no wise man is found among them who knows this; otherwise, they would not have deceived you with their vanities.
The princes of Zoan are become fools, The princes of Noph are deceived; They have caused Egypt to go astray, That are the corner-stone of her tribes.
verse value 3928
Insights
Verse structure: 10 words, 39 letters. The shortest word is "Noph" (נֹ֑ף, 2 letters) and the longest is "Egypt" (אֶת־מִצְרַ֖יִם, 7 letters). Words sharing gematria 510: princes·of, princes·of. 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "are·become·fools" (נֽוֹאֲלוּ֙), "Noph" (נֹ֑ף), "made·wander" (הִתְע֥וּ). The root שר appears 2 times in this verse. 9 unique roots are used. Frequent roots: "they·were·lifted" (root נשא, 57x in Isaiah). The etnachta (major mid-verse pause) falls on 'Noph', dividing the verse into phrases of 6 and 4 words. Full calculation: נֽוֹאֲלוּ֙ [are·become·fools] (93) + שָׂ֣רֵי [princes·of] (510) + צֹ֔עַן [Zoan] (210) + נִשְּׁא֖וּ [they·were·lifted] (357) + שָׂ֣רֵי [princes·of] (510) + נֹ֑ף [Noph] (130) + הִתְע֥וּ [made·wander] (481) + אֶת־מִצְרַ֖יִם [Egypt] (781) + פִּנַּ֥ת [corner] (530) + שְׁבָטֶֽיהָ [her·tribes] (326) = 3928.
Rashi
They were foolish. The language of the foolish:
Nasu. Like the serpent beguiled me (Genesis 3:13):
Ibn Ezra
“Nu’alu.” Just as it says, “We have acted foolishly” (Numbers 12:11), in the sense of “foolishness.”
"Take them up." From the root of "The serpent deceived me" (Genesis 3:13), in the Nifal construction:
“P’nat shevatim” – “the corners of the tribes.” These are the great ones, like “p’not kol ha’am” – “the corners of all the people” (Judges 3:2):
And the meaning of “his tribes” is: the families.
Radak
"נואלו" – "נשאו," from the Nifal conjugation, pertaining to the root הֵשׁא/הֵשִׁיא (to deceive, to delude), as though they were misled and their wisdom was lost.
They led Egypt astray. They were the princes and the wise men who led Egypt astray, which is the head of its tribes, that is, the head of the kingdom. And they led it astray, for they assured it through their wisdom that no evil would befall it, which they did not know through their wisdom, and behold, this evil they did not know.
Metzudat David
And they were humbled. The princes of Zoan became fools, and the princes of Noph were deceived by the persuasion of wise men and counselors in their corrupt counsel.
"And they led astray." The princes led astray the people dwelling in Egypt, which is the head of the kingdom, for the princes assured the people with the words of the counselors, saying that they would be the victors in the war.
Metzudat Zion
No'elu. The matter of "foolishness and folly" is like "we have erred" (Numbers 12:11):
"They were deceived." The matter of incitement and seduction is similar to [the serpent's words], "He deceived me" (Genesis 3:13):
"And they went astray." One who is mistaken in his understanding is called "one who goes astray," and this term is borrowed from one who goes astray on the road.
"Pene." That which is important is called in the language of inquiry "pene," for it is customary to place the choice stone at the corner of the building, so that it may be seen from both sides, as it is stated: "The stone which the builders rejected has become the cornerstone" (Psalms 118:22).
Shevetiya. From the language of “shevet” (tribe) and “mishpacha” (family/clan):
Malbim
They were confounded; now He turns His face to the princes of Zoan, for they were required to guide the people, and they themselves were confounded, and from them the princes of Noph were exalted, the lesser ones among them, to trust in the evil that watches over them, and they went astray. That is to say, therefore the cornerstone of her tribes, who are the heads among them, led the multitude of the people astray, and made them wander in a trackless waste. [Note: It is known that the pole of this prophecy foresaw the great tumult and confusion that was in Egypt at that time after the death of (Sethos), their king, when they divided into twelve rulers and tribes, until (Psammetichus) reigned over them, as is known from ancient sources. And this caused the corruption of the land, as they fought city against city, kingdom against kingdom (as stated in verse 2). And behold, Zoan, which is the city (Tanis) renowned in the books of chronicles for ancient Egypt, from there always emerged a tribe of rulers, kings, and princes over the land of Egypt. And at that time, the princes of Noph (Memphis) raised their heads and rebelled against their heads, the princes of Zoan. And from there came forth evil and confusion, to divide the land into twelve portions, twelve princes according to their nations. And this is what is written: because the princes of Zoan were confounded, and they did not know how to govern the kingdom, the princes of Noph were exalted. To trust, meaning they did not fear the awe of the princes of Zoan and rebelled against them. And by this, they led Egypt astray. And in what way did they lead them astray? It says: He turned away her tribes. In that the princes of Noph left the cornerstone, to establish the corner of the tribes, from which sprang forth a root of gall and wormwood, and the corruption of the state. End of quote.]
Hashem has mingled within her A spirit of dizziness; And they have caused Egypt to stagger in every work thereof, As a drunken man staggers in his vomit.
verse value 4152
Insights
Verse structure: 11 words, 55 letters. Notable word values: "Hashem" (יְהֹוָ֛ה) = 26, the value of the divine name Hashem. The shortest word is "mingled" (מָסַ֥ךְ, 3 letters) and the longest is "in·all·its·deed" (בְּכׇֽל־מַעֲשֵׂ֔הוּ, 8 letters). 7 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "in·her·midst" (בְּקִרְבָּ֖הּ), "dizziness" (עִוְעִ֑ים), "and·they·have·caused·to·stagger" (וְהִתְע֤וּ). The root תעה appears 2 times in this verse. 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "spirit·of" (root רוח, 44x in Isaiah); "in·her·midst" (root קרב, 31x in Isaiah). First appearance of the root שכור ("drunken") in Isaiah. The etnachta (major mid-verse pause) falls on 'dizziness', dividing the verse into phrases of 5 and 6 words. Full calculation: יְהֹוָ֛ה [Hashem] (26) + מָסַ֥ךְ [mingled] (120) + בְּקִרְבָּ֖הּ [in·her·midst] (309) + ר֣וּחַ [spirit·of] (214) + עִוְעִ֑ים [dizziness] (196) + וְהִתְע֤וּ [and·they·have·caused·to·stagger] (487) + אֶת־מִצְרַ֙יִם֙ [Egypt] (781) + בְּכׇֽל־מַעֲשֵׂ֔הוּ [in·all·its·deed] (473) + כְּהִתָּע֥וֹת [as·staggering·of] (901) + שִׁכּ֖וֹר [drunken] (526) + בְּקִיאֽוֹ [in·his·vomit] (119) = 4152.
Rashi
"masak bekerava" – They poured a drink for them into it, which intoxicated their spirit. The term "masak" is derived from the phrase "she has mixed her wine" (Proverbs 9:2). The blending of a drink into a cask until it stabilizes its flavor is called "masak."
Iv'im. The name of an illness of derangement of the mind:
Ibn Ezra
"The LORD has mixed [it]." Also "nesekh" (Isaiah 29:10) — two roots, yet the meaning is one, just like "erev" [a mixture].
“Ovaim.” A foreign word, and it is from the root of “avah” (Ezekiel 21:32):
Radak
"The Lord has mixed a spirit of confusion within them." This means that from God, blessed be He, came to them this [divine intervention] that confused their counsel and corrupted their wisdom.
**masekh**: It signifies mixing and confusion, as in the phrase *be-yayin masekhti* (“with my mixed wine”), which refers to the mixing of water with wine.
“Wandering.” Its root is *ava* (to wander), and it is a doubling of the letter *pe*, from the sense of “and their heart wandered” (Deuteronomy 29:18).
And they led astray. Explanation: The princes and the great ones. Explanation: The princes mentioned, namely, the great princes whose custom it was to advise her—they led her astray, for God confused their counsel. Just as Egypt is referred to in the feminine when it says “her tribes turned aside,” and in the masculine when it says “all his works,” so too is the custom of the language in many places: when it speaks in the feminine, it refers to the land; and when it speaks in the masculine, it refers to the people.
“Like a drunkard who stumbles in his vomit.” Jonathan’s Targum translates: “Like one who errs in his secret and stumbles in his vomit.” The explanation is: just as a drunkard stumbles, not knowing what to do, and then vomits and rolls about in his vomit.
Metzudat David
“Hashem, a screen.” The Omnipresent mixed up and confused them with a spirit of distortion and crookedness; that is to say, He confused their understanding regarding the strategies of war.
"And they led astray." The counselors and princes led Egypt astray in all matters, like a drunkard who is staggered when he vomits up his food due to excessive intoxication, so that he does not know what to do at that time.
Metzudat Zion
Mask. The matter of mixing and confusion, like “maska yeynah” (Proverbs 9:2), which is the mixing of water with wine of confusion. From the root meaning distortion and crookedness.
Baki'o. Its meaning is the casting out of food to the outside, as it is said: "And Moab shall vomit out his vomit" (Jeremiah 48:26).
Malbim
“The Lord has mingled,” it says, but in truth, this was from the Lord, for He mingled among them, and mixed within them a spirit of confusion and disordered mind, like one who mixes wine so that it may be pleasant to drink. And from this turbid, intoxicating wine, the kingdom of Egypt drank and became drunk; and thereby these princes led Egypt astray, as a drunkard is led astray to return and drink his own vomit, which his stomach expelled and nature discarded from him, because it cannot endure it. Yet in his imagination, he thinks he is drinking wine. So too, they led them astray to perform deeds contrary to their nature, deeds that the land will vomit out and will not be able to contain.
Neither shall there be for Egypt any work, Which head or tail, palm-branch or rush, may do.
verse value 2555
Insights
Verse structure: 9 words, 40 letters. The shortest word is "which" (אֲשֶׁ֧ר, 3 letters) and the longest is "and·not·shall·be" (וְלֹא־יִהְיֶ֥ה, 7 letters). Words sharing gematria 501: which, head. 1 word in this verse appears nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·not·shall·be" (וְלֹא־יִהְיֶ֥ה). 8 unique roots are used. Frequent roots: "and·not·shall·be" (root היה, 213x in Isaiah); "which" (root אשר, 176x in Isaiah); "will·do" (root עשה, 101x in Isaiah). The etnachta (major mid-verse pause) falls on 'deed', dividing the verse into phrases of 3 and 6 words. Full calculation: וְלֹא־יִהְיֶ֥ה [and·not·shall·be] (67) + לְמִצְרַ֖יִם [for·Egypt] (410) + מַעֲשֶׂ֑ה [deed] (415) + אֲשֶׁ֧ר [which] (501) + יַעֲשֶׂ֛ה [will·do] (385) + רֹ֥אשׁ [head] (501) + וְזָנָ֖ב [and·tail] (65) + כִּפָּ֥ה [palm] (105) + וְאַגְמֽוֹן [and·rush] (106) = 2555.
Rashi
"Which shall make him a head and a tail" – he binds him and makes him a ruler. They are the astrologers and diviners who gaze at the constellations and stars that are in the firmament, which are called so and are fashioned in the likeness of a head and a tail, and they are placed in the zodiac (another manuscript reads: in the constellation). And one may explain according to its Targum: "head and ruler, dominion and master."
Ibn Ezra
"And not, etc." Even a sprout that has a head and a tail shall not have them. And there are those who say that this is metaphorical, for he is astray and does not know what to do. Behold, he will not perform the deed of the head, which is the elder and the honored one (Isaiah 9:14); the tail is the remainder of the multitude. And so it is with "kophah" and "agmon."
Radak
"And it shall not be." In reference to "the work that he shall do," this means that no deed performed by Egypt shall remain without being rendered ineffective for them.
"Head and tail." That is to say, all the wisdom of his sages and magicians will all attempt to save themselves from his evil, but it will not benefit them.
“Head and tail, palm branch and reed.” This is an allegory for the wise men of Egypt: the wise and great ones are the “head,” and the lesser ones are the “tail.” Likewise, “palm branch” and “reed”: for “palm branch” refers to those strong in wisdom, and “reed” to those weak in it. This is a repetition of the idea in different words, meaning to say to you: they will practice their wisdom, but it will not benefit them. Jonathan the Targumist translated “their deeds” as “their counsel,” saying: “The king who will reign, the head and commander, the ruler and the prince.” And some say that “head and tail” refers to the head of the astrologers and their tail, those who engage in the wisdom of the stars, and they did not know the evil that was coming upon them.
Metzudat David
"And it shall not be." That he shall have no benefit whatsoever in any deed that he does, whether the head or the tail; this means that they shall not succeed neither in the deeds of the leaders nor in the deeds of the lesser ones.
"Kofah and egmon." This means that it refers to an act of strength, not to an act of weakness. The matter is repeated in what is stated below:
Metzudat Zion
“And its tail.” The lower part of the matter is called “tail,” and it indicates lowliness.
Kafah. Its meaning is a branch, as in “branches of palm trees” (Leviticus 23:40).
"U'gamun." It is a tender plant, and it is the reverse of "goma." And similarly, "to bow his head like a bulrush" (below, 58).
Malbim
And it shall not be, and consequently, from now on, there will remain for Egypt no deed or action that any of its great leaders, or even the lesser leaders, will do for its benefit; nor will any of its mighty men or wealthy individuals stir themselves for any general benefit; nor even the common masses, the weak people—all of them will slacken their hands from doing anything at all.
In that day shall Egypt be like to women; and it shall tremble and fear because of the shaking of the hand of Hashem of hosts, which He shakes over it.
verse value 3685
Insights
Verse structure: 14 words, 64 letters. The shortest word is "in·the·day" (בַּיּ֣וֹם, 4 letters) and the longest is "hand·of·Hashem" (יַד־יְהֹוָ֣ה, 6 letters). Words sharing gematria 180: from·face·of, shakes. 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "as·of·women" (כַּנָּשִׁ֑ים), "an·elevation·offering·of" (תְּנוּפַת֙), "shakes" (מֵנִ֥יף). 13 unique roots are used. Frequent roots: "hand·of·Hashem" (root יהוה, 449x in Isaiah); "it·will·be" (root היה, 213x in Isaiah); "over·it" (root על, 200x in Isaiah). The etnachta (major mid-verse pause) falls on 'as·of·women', dividing the verse into phrases of 5 and 9 words. Full calculation: בַּיּ֣וֹם [in·the·day] (58) + הַה֔וּא [that] (17) + יִהְיֶ֥ה [it·will·be] (30) + מִצְרַ֖יִם [Egypt] (380) + כַּנָּשִׁ֑ים [as·of·women] (420) + וְחָרַ֣ד [and·it·shall·tremble] (218) + וּפָחַ֗ד [and·will·terror] (98) + מִפְּנֵי֙ [from·face·of] (180) + תְּנוּפַת֙ [an·elevation·offering·of] (936) + יַד־יְהֹוָ֣ה [hand·of·Hashem] (40) + צְבָא֔וֹת [hosts] (499) + אֲשֶׁר־ה֖וּא [which·He] (513) + מֵנִ֥יף [shakes] (180) + עָלָֽיו [over·it] (116) = 3685.
Ibn Ezra
"On that day, etc." – After he hears at the outset these decrees that God has decreed upon him and they come to pass, then he will fear God.
Radak
"On that day." The verse states "On that day" because it was all in one time period that the king of Assyria destroyed Egypt and Cush, and afterward came to Jerusalem and struck them there; therefore it says "On that day," for all of this occurred in one time period.
Like women. Weak like women:
“Because of the uplifted hand of the Lord of Hosts.” That is to say, this evil comes to them from the Lord of Hosts; therefore, they will not have the strength to fight against their enemies, and they will be like women.
Metzudat David
Like women. The feeble in strength and soft-hearted are like women:
"He shall wave over him" – meaning, to strike him with it.
Metzudat Zion
And he trembled. The matter of trembling:
Tenufah. The meaning is raising up.
Malbim
Like women, who are fearful and terrified of everything, there is a distinction between "fear" (yirah) and "terror" (pachad). "Terror" is the sudden panic caused by a new affliction that has struck them, whereas "fear" is the dread that persists for many days regarding something that is not currently before their eyes. Now, it sometimes happens that a person is suddenly panicked and terrified even by a minor, sudden event that strikes them; but afterward, once he has seen it and realized that it is merely a small matter, he will no longer fear it thereafter. Similarly, it can be imagined that a person will also fear something that has no substance, and this arises from the cause that he has not grasped the thing from which he is afraid, and it seems to him that it is a lofty essence capable of harming him. But afterward, once he has been terrified by that thing because it struck him, it is impossible for him to fear it thereafter, for surely it was already before his eyes and he saw that it is a small matter. In contrast to this, I say that the Egyptians will be so light-hearted [in their arrogance] that even merely because of the "waving of the hand" of the Lord—which indicates a small waving and a light hint that He will show them with His hand (for this is what distinguishes between "lifting" and "waving")—meaning, through a small hint that will seem to them to be a sign of evil, they will be suddenly terrified at the time they see that hint and that small sign, and even afterward they will constantly fear it, in the manner of women who are easily agitated and full of soft-heartedness.
And the land of Judah shall become a terror to Egypt, whensoever one makes mention thereof to it; it shall be afraid, because of the purpose of Hashem of hosts, which He purposes against it.
verse value 4776
Insights
Verse structure: 18 words, 75 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "all" (כֹּל֩, 2 letters) and the longest is "to·Egypt" (לְמִצְרַ֙יִם֙, 6 letters). 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "for·terror" (לְחׇגָּ֔א), "mentions" (יַזְכִּ֥יר), "will·fear" (יִפְחָ֑ד). 18 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "and·it·shall·be" (root היה, 213x in Isaiah); "against·it" (root על, 200x in Isaiah). The etnachta (major mid-verse pause) falls on 'will·fear', dividing the verse into phrases of 11 and 7 words.
Rashi
And the land of Judah shall be a terror to Egypt. When the remnants in Egypt hear from the exiles of Sennacherib about his defeat, that he will fall in the land of Judah without any war of flesh and blood, they will know that there is a Divine Presence among Israel and a strong Savior for them, and they will be afraid and terrified because of the land of Judah.
Hagah. The term denotes breaking, terror, and fear; it is akin to the expression "they totter and stagger like a drunken man" (Psalms 107:27). Similarly, we have the phrase "the clefts of the rock" (Song of Songs 2:14).
Because of the counsel of the Lord of Hosts, which He has counseled concerning him, to cast him into the hand of Sennacherib, and Judah will be saved from his hand.
Ibn Ezra
And it shall be. For a terror [reeling]. Like “they shall stagger and reel like a drunkard” (Psalms 107:27), from the root of “with a compass He shall trace it out” (Isaiah 44:13).
And the meaning of “the land of Judah” is because of the Divine Presence that dwells here.
Radak
And it shall be. When the Egyptians remaining in their land hear of Sennacherib’s defeat in Jerusalem, the land of Judah will become a source of dread for them, and they will tremble and be terrified of it.
"לחגא." The explanation is: the motions of fear and trembling; and likewise, "they shall sway and totter like a drunkard."
“Because of the counsel of the Lord of Hosts.” This is because they saw the beginning of their defeat at the hands of the king of Assyria, and afterward the defeat of the king of Assyria in the land of Judah. They knew that their defeat was due to the counsel of the Lord of Hosts, just as the defeat of Assyria was by the hand of the Lord. For they were all dead corpses without sword, they knew that everything is from the Lord.
Metzudat David
“The land of Judah.” This means that the Divine Presence that dwells in the land of Judah will be for Egypt a breaking of spirit and a fear of heart.
"All that." This means: whenever the one who mentions it recalls it, he shall be in awe of it.
"Because of the counsel." For when Sennacherib conquered Egypt, he thought it had happened by chance. But when he sees that Sennacherib fell around Jerusalem by the hand of the angel who struck them, he will understand and know that it was by God's counsel, which He devised to bring him down into the hands of Sennacherib.
Metzudat Zion
L'chagah. The meaning of "splitting" and "breaking" is like [in the verse] "My dove in the clefts of the rock" (Song of Songs 2:14):
Malbim
“And it shall be,” also the land of Judah shall be a terror to them, for any person who suddenly remembers himself in the land of Judah will consider this as some sort of omen, perhaps the Lord of Hosts is devising some matter concerning him, and by virtue of his being remembered above before the Lord, he remembers below the holy land and the land of the Lord. (And it is known that the Egyptians practiced divination for every matter, and according to this, their fear of the Lord is depicted in this manner: just as it was a sign among the nations in ancient times that when a person suddenly remembered some good or evil thing, he would divine from it some event that would befall him, as is well known, so too Egypt, after they recognize the holiness of the land of Judah because the Lord dwells within it, if the land of Judah suddenly comes to their remembrance, they will consider this a sign that the Lord remembers him and has devised some matter concerning him, whether good or evil):
In that day there shall be five cities in the land of Egypt that speak the language of Canaan, and swear to Hashem of hosts; one shall be called The city of destruction.
verse value 5698
Insights
Verse structure: 17 words, 73 letters. The shortest word is "five" (חָמֵ֨שׁ, 3 letters) and the longest is "and·swearing" (וְנִשְׁבָּע֖וֹת, 7 letters). 6 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "speaking" (מְדַבְּרוֹת֙), "lip" (שְׂפַ֣ת), "Canaan" (כְּנַ֔עַן). The root עיר appears 2 times in this verse. 16 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 449x in Isaiah); "is·said" (root אמר, 244x in Isaiah); "they·will·be" (root היה, 213x in Isaiah). First appearance of the root כנען ("Canaan") in Isaiah. The etnachta (major mid-verse pause) falls on 'hosts', dividing the verse into phrases of 13 and 4 words.
Rashi
"On that day there shall be five cities..." We learned in Seder Olam: After the defeat of Sennacherib, Hezekiah arose and released the inhabitants whom he had brought with him from Egypt and Cush, placing them in chains before Jerusalem. They accepted upon themselves the yoke of the Kingdom of Heaven and returned to their place, as it is stated: "On that day there shall be five cities..." And they went and built an altar to the Lord in the land of Egypt, and they offered upon it sacrifices to Heaven, in order to fulfill what is stated: "On that day there shall be an altar to the Lord in the land of Egypt." And there are among our Rabbis who interpreted it in Tractate Menachot regarding the altar of the house of Honi, son of Shimon the Righteous, who fled to Egypt and made an altar there.
Speaking the language of Canaan. Like the Israelites who were in the Land of Canaan:
"The city of destruction" refers to one specific city. (Targum Jonathan [renders it]: "The city of Beth Shemesh, which is destined to be destroyed, is referred to here as one of them.") "The destruction" [is interpreted by] the Targum in two ways: [first], as the language of one who says, "To crush, and it shall not dawn" (Job 9:7); and [second], as the language of demolition and ruin. And from where did Jonathan [the Aramaic translator] learn this? From the prophecy of Jeremiah, who prophesied against Tahpanhes and broke the monuments of Beth Shemesh that were in the land of Egypt (Jeremiah 43:13). We learned from this that Beth Shemesh in the land of Egypt, and its monument, is destined to be destroyed. And the monuments mentioned there [in Jeremiah] are the same as the monument mentioned here, "at its border to the Lord." And one may say that Beth Shemesh was situated on the border of Egypt, on the frontier; therefore it is said, "at its border."
Ibn Ezra
"On that day." This is the language of Canaan. From this we learn that the Canaanites spoke in the Holy Tongue.
“The city of ruin.” The name of a city. And he wonders at the one who interchanges the heh with a het:
Radak
"On that day." When they see the downfall of Assyria, the captives of Egypt and Cush who were there in the camp of Assyria in iron chains, as it says, "The spoil of Egypt and the ransom of Cush," and it says, "They shall pass over with hooks," and they will say, "Only in You, O God," they will recognize and know that there is no God but the God of Israel, and they will return to the faith of Israel. For Hezekiah released all the captives who were in the camp, from Egypt and from Cush, and he took all the plunder, released the captives, and they returned to their land and related the wonders of the Creator. And there were five cities in Egypt that returned to the faith of God, built an altar, and offered burnt offerings to the Lord. Concerning this it is said, "There shall be five cities in the land of Egypt speaking the language of Canaan." This means the language of the land of Israel, which is the Hebrew tongue, because they would go and return to the land of Israel and learn their deeds and their language. And it says "Canaan" because Egypt and Canaan were brothers, sons of Ham, and the land of Canaan fell to Israel as an inheritance, and the land of Canaan returned to Egypt as foreigners. Now they will return to it as if it belongs to Canaan, their brother, for they will consider Israel as brothers.
"And they shall swear to the Lord of Hosts." For in Him they will believe and in Him they will swear, not in the idols in which they believed initially.
“City of Ruin” refers to one city. They will be so devoted to their faith in God that they will agree among themselves that if one of five cities returns to idolatry, they will say to it, “City of Ruin,” meaning that they will rise up against it and destroy it. Jonathan rendered it connecting to “cheres” with a chet, as in the phrase “he who speaks to the sun” (cf. Job 9:7), and Jonathan translated: “The city of Beth-shemesh, which is destined to be destroyed, will be called one of them.”
Metzudat David
The language of Canaan. The Holy Tongue:
"And they shall swear, etc." For from now on they will believe in the Lord and accept Him as God.
"A destroyed city." This means that they will agree among themselves that if one of those cities turns back from following the Place, it will be called a "destroyed city," meaning that they will rise up against it and destroy it.
Metzudat Zion
"The destruction." The word is derived from the root meaning "demolition and shattering."
Malbim
The language of Canaan, the Holy Tongue, and the oaths, that they shall swear to the Lord, saying, "If any one of these shall turn back from Him, he shall say to her: 'City of Destruction,' they shall destroy it and lay it waste." [Note: The commentators dispute when this was fulfilled. Some say that this prophecy is yet to come, while others say it refers to the altar that Choniyahu, son of Rabbi Shimon the Righteous, built in Alexandria of Egypt, as stated in Menachot (109b), and in the Jerusalem Talmud, Yoma (Chapter "Terufah be-Kalpi"). And the opinion of our Sages of blessed memory in Menachot (110a) is that this occurred in the days of Hezekiah, when the inhabitants that Hezekiah found among the children of Egypt when Assyria fell, accepted upon themselves not to serve idolatry. And so it is implied in Piska de-Rav Kahana (Parashah 17), and there he enumerated the five cities, among them Alexandria, which is No-Amon, as stated in Genesis Rabbah (Parashah 1), and "Noph" (from "nefuch") is a scribal error, and it should be (from "nefanus"), and Taphnes, and the City of the Sun, Iliopolis, which is Heliopolis, "City of the Sun" in Greek. And so in Jeremiah (43:13), "The sun of Egypt which is in the land of Egypt." And there was the residence of many of their priests and sages, as is known. He says that this city too will be among those who accept upon themselves the service of the Lord.] End of quote.
In that day shall there be an altar to Hashem in the midst of the land of Egypt, and a pillar at the border thereof to Hashem.
verse value 1683
Insights
Verse structure: 11 words, 51 letters. The shortest word is "land" (אֶ֣רֶץ, 3 letters) and the longest is "at·her·border" (אֵצֶל־גְּבוּלָ֖הּ, 8 letters). Words sharing gematria 56: to·Hashem, to·Hashem. 2 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "or·a·pillar" (וּמַצֵּבָ֥ה), "at·her·border" (אֵצֶל־גְּבוּלָ֖הּ). The root יהוה appears 2 times in this verse. 10 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 449x in Isaiah); "it·will·be" (root היה, 213x in Isaiah); "land" (root ארץ, 169x in Isaiah). The etnachta (major mid-verse pause) falls on 'Egypt', dividing the verse into phrases of 8 and 3 words. Full calculation: בַּיּ֣וֹם [in·the·day] (58) + הַה֗וּא [that] (17) + יִֽהְיֶ֤ה [it·will·be] (30) + מִזְבֵּ֙חַ֙ [altar] (57) + לַֽיהֹוָ֔ה [to·Hashem] (56) + בְּת֖וֹךְ [in·midst·of] (428) + אֶ֣רֶץ [land] (291) + מִצְרָ֑יִם [Egypt] (380) + וּמַצֵּבָ֥ה [or·a·pillar] (143) + אֵצֶל־גְּבוּלָ֖הּ [at·her·border] (167) + לַֽיהֹוָֽה [to·Hashem] (56) = 1683.
Ibn Ezra
"On that day, etc." It is well known through the method of midrashic interpretation that the altar alludes to the slaughter of the Egyptians, and even according to the plain sense (peshat) it is so, and the proof is [the verse]: "and they shall serve with sacrifice and meal offering" (Isaiah 19:21).
Radak
"On that day." We have explained it:
Metzudat David
"An altar, etc." – For the Egyptians will offer sacrifices to the heavens.
And a matzevah. An altar of one stone:
Malbim
The altar, the altar shall be within the land to offer upon it sacrifices, and the pillar shall be at the boundary as a sign that the Lord is their God, and He will contend their cause against those who come to their border to do them harm, as will be explained.
And it shall be for a sign and for a witness to Hashem of hosts in the land of Egypt; for they shall cry to Hashem because of the oppressors, and He will send them a saviour, and a defender, who will deliver them.
verse value 3766
Insights
Verse structure: 16 words, 75 letters. Notable word values: "and·it·shall·be" (וְהָיָ֨ה) = 26, the value of the divine name Hashem. The shortest word is "to·them" (לָהֶ֛ם, 3 letters) and the longest is "for·they·shall·cry" (כִּֽי־יִצְעֲק֤וּ, 7 letters). 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·to·witness" (וּלְעֵ֛ד), "for·they·shall·cry" (כִּֽי־יִצְעֲק֤וּ), "are·oppressing" (לֹחֲצִ֔ים). The root יהוה appears 2 times in this verse. 15 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 449x in Isaiah); "and·it·shall·be" (root היה, 213x in Isaiah); "in·land·of" (root ארץ, 169x in Isaiah). First appearance of the root צעק ("for·they·shall·cry") in Isaiah. The etnachta (major mid-verse pause) falls on 'Egypt', dividing the verse into phrases of 7 and 9 words.
Rashi
"And it shall be." The altar shall be a sign and a witness between them and the place:
Savior and great. Savior and prince:
Ibn Ezra
"And it shall come to pass..." – One who is in distress should come to offer sacrifices there.
And "great" [רב] is like "over all his great [רב] household" (Esther 1:8):
Radak
"And it shall be for a sign and for a witness." This will be for Egypt as a sign and a witness, that whenever they hold fast to faith in God, they will call upon the Lord, and He will save them from the hand of all their oppressors; and this will be for them as a sign that God will guard them when they hold fast to faith in Him.
“Savior and great.” “Great,” as in “over all the great of his house,” meaning that the Savior He will send to them will be great, namely the Angel of the Lord, who will strike their enemies, and they will be saved. And Jonathan [ben Uzziel] translated it as “and a great judge,” meaning that He will judge their enemies.
Metzudat David
"As a sign and as a memorial." The altar shall serve as a sign and as a memorial in the land of Egypt, that they serve the Lord; and if they cry out to the Lord, etc., He will send them a savior, and the savior shall be great and honorable, and he shall deliver them from the hand of their oppressors.
Metzudat Zion
As a sign. As a token:
"לוהצים" (lohatzim) – the meaning is distress, as in: "You shall not oppress (lo telhatz) the stranger" (Exodus 23:9).
And "rav." Its meaning is "great and important," as in "and the officers of the king" (Jeremiah 41:1):
Malbim
“And it shall be for a sign and for a witness to the Lord”: This is predicated upon both the altar and the pillar. The pillar shall serve as a sign to the Lord, so that they will remember through it that the Lord is the One who pleads their case and delivers them from their enemies. And the altar shall serve as a witness to them, to admonish them in the future to serve the Lord by offering to Him a sacrifice and a meal offering. (And according to this, the Targum’s interpretation of “to the Lord of Hosts in the land of Egypt” is understood: it is a limiting statement, [meaning] “a sign to the Lord of Hosts” and “a witness in the land of Egypt.” The sign corresponds to the Lord, who will be remembered through the pillar, as He will save and deliver them; and the witness corresponds to the land of Egypt, in that the altar will testify to them and admonish them to serve the Lord.)
"When they cry out" – here he explains his earlier statement, "and it shall be for a sign to the Lord of Hosts." The meaning is: when they cry out to the Lord due to distress, at the time when enemies come into their land, by means of this sign, which is the monument, the Lord will remember them and send them a savior, contend their cause, and save them.
And Hashem shall make Himself known to Egypt, and the Egyptians shall know Hashem in that day; indeed, they shall worship with sacrifice and offering, and shall vow a vow to Hashem, and shall perform it.
verse value 2722
Insights
Verse structure: 14 words, 70 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "sacrifice" (זֶ֣בַח, 3 letters) and the longest is "and·they·shall·vow·a·vow" (וְנָדְרוּ־נֵ֥דֶר, 8 letters). Words sharing gematria 17: that, sacrifice. 1 word in this verse appears nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·they·shall·vow·a·vow" (וְנָדְרוּ־נֵ֥דֶר). The root יהוה appears 3 times in this verse. 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "in·the·day" (root יום, 124x in Isaiah); "that" (root הוא, 98x in Isaiah). First appearance of the root שלם ("and·shall·fulfill") in Isaiah. The etnachta (major mid-verse pause) falls on 'that', dividing the verse into phrases of 8 and 6 words. Full calculation: וְנוֹדַ֤ע [and·will·be·known] (136) + יְהֹוָה֙ [Hashem] (26) + לְמִצְרַ֔יִם [to·Egypt] (410) + וְיָדְע֥וּ [and·they·shall·know] (96) + מִצְרַ֛יִם [Egypt] (380) + אֶת־יְהֹוָ֖ה [Hashem] (427) + בַּיּ֣וֹם [in·the·day] (58) + הַה֑וּא [that] (17) + וְעָֽבְדוּ֙ [and·they·shall·serve] (88) + זֶ֣בַח [sacrifice] (17) + וּמִנְחָ֔ה [and·grain·offering] (109) + וְנָדְרוּ־נֵ֥דֶר [and·they·shall·vow·a·vow] (520) + לַיהֹוָ֖ה [to·Hashem] (56) + וְשִׁלֵּֽמוּ [and·shall·fulfill] (382) = 2722.
Rashi
"And the Lord shall be known." His mighty power shall be made manifest to them.
Ibn Ezra
And it is known. “And they shall serve…” – in the burnt-offering and the meal-offering.
Radak
"And the Lord was known." For through this, they knew Him and recognized Him, in addition to what they had known Him from the beginning during the plague of the king of Assyria; they also knew Him and recognized Him in their own experience, that He would save them whenever they called upon Him.
“And they shall serve with sacrifice and meal-offering.” “And they shall serve” is like “and they shall make”; we translate it as “they shall perform a deed” (ma’aseh, avoda). Similarly, “and you shall serve righteousness,” and the like. Or, its meaning is according to its plain sense: “and they shall serve the Lord with sacrifice and meal-offering.” And so did Jonathan translate: “They shall serve with the holy sacrifices and with the offerings.”
“And they vowed a vow to the Lord.” In their time of distress, they would make vows and fulfill them; not that they would make vows and fail to fulfill them after they were saved, but rather that they would fulfill what they had vowed, for they would recognize that the Lord is their Savior.
Metzudat David
And it shall be known. It will become evident to the Egyptians:
And they shall know. And they shall set their hearts to know:
"An offering and a meal-offering." In the sacrifice and in the meal-offering:
And they fulfilled their vow:
Malbim
And it is known: Now he explains what the sign will be in the land of Egypt. He says that through the fact that the Lord will help Egypt, they will come to know Him. Afterwards, they will begin to contemplate Him and recognize His general and particular deeds, and Egypt will know the Lord also on their own, by virtue of their intellectual comprehension. Consequently, they will serve the Lord with sacrifice and meal-offering, upon the altar that will be in the land of Egypt. They will also vow vows regarding the future and fulfill them, based on their faith, trust, and the fulfillment of the Lord granting all their desires. And this will be the sign.
And Hashem will smite Egypt, smiting and healing; and they shall return to Hashem, and He will be entreated of them, and will heal them.
verse value 2914
Insights
Verse structure: 10 words, 46 letters. Notable word values: "Hashem" (יְהֹוָ֛ה) = 26, the value of the divine name Hashem. The shortest word is "smiting" (נָגֹ֣ף, 3 letters) and the longest is "Egypt" (אֶת־מִצְרַ֖יִם, 7 letters). 6 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·will·strike" (וְנָגַ֧ף), "and·healing" (וְרָפ֑וֹא), "and·they·shall·return" (וְשָׁ֙בוּ֙). The root נגף appears 2 times in this verse. 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "and·they·shall·return" (root שוב, 51x in Isaiah); "to·them" (root הם, 49x in Isaiah). The etnachta (major mid-verse pause) falls on 'and·healing', dividing the verse into phrases of 5 and 5 words. Full calculation: וְנָגַ֧ף [and·will·strike] (139) + יְהֹוָ֛ה [Hashem] (26) + אֶת־מִצְרַ֖יִם [Egypt] (781) + נָגֹ֣ף [smiting] (133) + וְרָפ֑וֹא [and·healing] (293) + וְשָׁ֙בוּ֙ [and·they·shall·return] (314) + עַד־יְהֹוָ֔ה [to·Hashem] (100) + וְנֶעְתַּ֥ר [and·will·be·prayed] (726) + לָהֶ֖ם [to·them] (75) + וּרְפָאָֽם [and·will·heal·them] (327) = 2914.
Rashi
And He smote. It is a term denoting a blow:
“Strike and heal.” After the blow, He will bring them healing.
And He answered their prayer. That is, He was gracious to them:
Ibn Ezra
And He smote them, and He healed them. The reason is that [the phrase means] "He shall surely heal them" [the infinitive absolute רְפוֹא used for emphasis].
And He answered. He will be appeased on their behalf:
Radak
“And the Lord struck them, and He healed them,” so that they would recognize that He is the one who bruises and the one who heals; for when they return to the Lord and cry out to Him, He will answer them and heal them immediately.
Metzudat David
"And He will strike them." When they sin against Him, He will strike them, but it will not be continuous; for immediately after the striking, He will heal them. This means that He will not prolong their suffering until their measure is filled and they are struck beyond recovery, for He exacts from them little by little for their own good.
"And they shall return." When they perform repentance, He will be appeased on their behalf, accept their supplication and prayer, and heal them.
Metzudat Zion
"and he struck." The matter of striking, as in "and they strike a pregnant woman" (Exodus 21:22).
Va-ne'etar. This is a matter of abundance, like "the cloud of incense rose in abundance" (Ezekiel 8:11), meaning that He will accept the abundance of their prayer and be favorably disposed toward them. And similarly, "and He was entreated by them" (1 Chronicles 5).
Malbim
And it shall smite: From this we learn that the Lord will not deal with Egypt as He deals with other nations, the nations that are abhorrent in His eyes. When He smites those nations, it is a way of vengeance, to destroy that nation and consume it. This will not be the case with Egypt; rather, when the Lord smites Egypt, it will be a way of healing. For if they stray from the straight path, He will smite them so that through the plague they will take it to heart: if they return to the Lord in repentance, He will grant their request and heal them.
In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria; and the Egyptians shall worship with the Assyrians.
verse value 4731
Insights
Verse structure: 13 words, 67 letters. The shortest word is "in·the·day" (בַּיּ֣וֹם, 4 letters) and the longest is "and·Assyria·shall·come" (וּבָא־אַשּׁ֥וּר, 7 letters). Words sharing gematria 420: it·will·be, from·Egypt. 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "from·Egypt" (מִמִּצְרַ֙יִם֙), "to·Assyria" (אַשּׁ֔וּרָה), "and·Assyria·shall·come" (וּבָא־אַשּׁ֥וּר). The root מצרים appears 4 times in this verse. 8 unique roots are used. Frequent roots: "it·will·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 'into·Assyria', dividing the verse into phrases of 10 and 3 words. Full calculation: בַּיּ֣וֹם [in·the·day] (58) + הַה֗וּא [that] (17) + תִּהְיֶ֨ה [it·will·be] (420) + מְסִלָּ֤ה [highway] (135) + מִמִּצְרַ֙יִם֙ [from·Egypt] (420) + אַשּׁ֔וּרָה [to·Assyria] (512) + וּבָא־אַשּׁ֥וּר [and·Assyria·shall·come] (516) + בְּמִצְרַ֖יִם [into·Egypt] (382) + וּמִצְרַ֣יִם [and·Egypt] (386) + בְּאַשּׁ֑וּר [into·Assyria] (509) + וְעָבְד֥וּ [and·they·shall·serve] (88) + מִצְרַ֖יִם [Egypt] (380) + אֶת־אַשּֽׁוּר [with·Assyria] (908) = 4731.
Rashi
“Let there be a highway.” Let there be a well-trodden path, which they will traverse continually, from Egypt to Assyria.
“And the Assyrian came up against Egypt.” The Targum: “And the Assyrians broke into Egypt.”
Ibn Ezra
"On that day... to Assyria (Ashurah)." [It means] to Assyria; and they shall be at peace after some of them return, being servants of the king of Assyria.
Radak
"On that day." Since initially Egypt and Assyria used to provoke one another, but now the survivors from the plague of the Assyrian camp, who saw the hand of the Lord that was upon them, knew that the Lord is God; and there would be fellowship, brotherhood, and love between them and Egypt, who also knew the Lord; and there would be a road from Egypt to Assyria and from Assyria to Egypt.
"And Egypt shall serve Assyria." And the meaning is that together with Assyria, both of them shall serve the Lord, and Israel shall be their third party.
Metzudat David
“Let there be a path.” A well-trodden road shall exist from one to the other, for due to the abundance of love and brotherhood, they will increase in visiting one another.
“Assyria.” Egypt will serve the service of the place together with Assyria, for they will recognize even more of the wonders of the Lord when the angel of the Lord smote them.
Malbim
"It shall be a highway," meaning that there will be peace between them, and "they shall serve" in its plain sense; and some say that "they shall serve the Lord" refers to Egypt and Assyria offering sacrifices and meal-offerings.
In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the earth;
verse value 3081
Insights
Verse structure: 10 words, 47 letters. Verse gematria: 3081 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "in·the·day" (בַּיּ֣וֹם, 4 letters) and the longest is "third" (שְׁלִ֣ישִׁיָּ֔ה, 6 letters). 2 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "third" (שְׁלִ֣ישִׁיָּ֔ה), "and·with·Assyria" (וּלְאַשּׁ֑וּר). 9 unique roots are used. Frequent roots: "it·will·be" (root היה, 213x in Isaiah); "the·land" (root ארץ, 169x in Isaiah); "in·the·day" (root יום, 124x in Isaiah). The etnachta (major mid-verse pause) falls on 'and·with·Assyria', dividing the verse into phrases of 7 and 3 words. Full calculation: בַּיּ֣וֹם [in·the·day] (58) + הַה֗וּא [that] (17) + יִהְיֶ֤ה [it·will·be] (30) + יִשְׂרָאֵל֙ [Israel] (541) + שְׁלִ֣ישִׁיָּ֔ה [third] (655) + לְמִצְרַ֖יִם [with·Egypt] (410) + וּלְאַשּׁ֑וּר [and·with·Assyria] (543) + בְּרָכָ֖ה [blessing] (227) + בְּקֶ֥רֶב [in·midst·of] (304) + הָאָֽרֶץ [the·land] (296) = 3081.
Rashi
Israel shall become a third party alongside Egypt and Assyria, for peace and for blessing. This is because there was no nation in the world at that time as distinguished as Egypt and Assyria, whereas Israel was lowly in the days of Ahaz and in the days of Hoshea son of Elah. And the prophet said that through the miracle that would be performed for Hezekiah, the name of Israel would be exalted, and they would become distinguished like one of these kingdoms, for blessing and for greatness.
Ibn Ezra
"On the day." [The third day.] Most commentators said that "the third day" is derived from the root of "and the third" (Exodus 14:7), and they require the Mishnah that precedes "the third," and according to the simple meaning, it is derived from the root of "three," for there will be men in Assyria who will recognize the Name, and even more so in Egypt, and behold, Israel will be a blessing, for Egypt will be blessed through them, and men from Assyria will recognize the Name.
Radak
"On that day." A triad: it will be a third [part] for them in their faith in God, and they will be a blessing in the midst of the land, that they will be a blessing to the other nations, as long as they hold fast to the faith in God.
Metzudat David
Shelishiyah. Her third [attribute] shall be in faith in God, or that she shall rule over Egypt and over Assyria with blessing. All three shall be a blessing within the land, that they shall have more blessing than all the nations:
Metzudat Zion
Shelishiyah. The word is [derived from] "three," or perhaps it is from the root meaning "rule" and "sovereignty," like "and the choice of his three" (Exodus 15:4).
Malbim
The third portion shall be tripartite with regard to the blessing, that it shall be blessed by Egypt and Assyria in three matters:
for that Hashem of hosts has blessed him, saying: ‘Blessed be Egypt My people and Assyria the work of My hands, and Israel Mine inheritance.’
verse value 4250
Insights
Verse structure: 13 words, 55 letters. Notable word values: "Hashem" (יְהֹוָ֥ה) = 26, the value of the divine name Hashem. Verse gematria: 4250 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "because" (אֲשֶׁ֧ר, 3 letters) and the longest is "and·my·inheritance" (וְנַחֲלָתִ֖י, 6 letters). Words sharing gematria 228: blessed, blessed. 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "blessed" (בֵּרְכ֛וֹ), "blessed" (בָּר֨וּךְ), "and·my·inheritance" (וְנַחֲלָתִ֖י). The root ברך 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); "because" (root אשר, 176x in Isaiah). First appearance of the root ברך ("blessed") in Isaiah. First appearance of the root נחלה ("and·my·inheritance") in Isaiah. The etnachta (major mid-verse pause) falls on 'saying', dividing the verse into phrases of 5 and 8 words. Full calculation: אֲשֶׁ֧ר [because] (501) + בֵּרְכ֛וֹ [blessed] (228) + יְהֹוָ֥ה [Hashem] (26) + צְבָא֖וֹת [hosts] (499) + לֵאמֹ֑ר [saying] (271) + בָּר֨וּךְ [blessed] (228) + עַמִּ֜י [My·people] (120) + מִצְרַ֗יִם [Egypt] (380) + וּמַעֲשֵׂ֤ה [and·work·of] (421) + יָדַי֙ [my·hands] (24) + אַשּׁ֔וּר [Assyria] (507) + וְנַחֲלָתִ֖י [and·my·inheritance] (504) + יִשְׂרָאֵֽל [Israel] (541) = 4250.
Rashi
Which He blessed. To Israel:
Blessed is My people, Israel, whom I have chosen for Myself, when they were in Egypt:
"And the work of My hands." I showed them in the mighty deeds that I performed against Assyria, and through those miracles they will return to Me, and they will be as if I had made them anew at this moment, and they will be My portion, Israel. This is the analogy of the Targum.
Ibn Ezra
"Which He blessed." For God blessed Israel, therefore it shall be a blessing; then each one of these three shall bless.
"Blessed is My people." Because they were to build an altar to God openly, He called them "My people."
And the work of His hands. There are in them few men who will recognize the work of God:
And my inheritance. They are forever His inheritance, for Assyria and Egypt are like mere accidents in comparison to them; and the Targum says, "Blessed is my people, which is in Egypt."
Radak
“Whom the Lord has blessed.” Each one of the three was blessed by the Lord of Hosts, and He said, “Blessed is My people Egypt, that they have returned to be My people.”
“And the work of the hands of Ashur.” This teaches that they recognized that these are the work of My hands, and I am God, and there is none else.
"And My inheritance is Israel." Israel is My inheritance from of old. Jonathan rendered the entire verse with reference to Israel: "Blessed is My people," etc.
Metzudat David
"Who blessed Him": Each of the three blessed Him, as it says, "Blessed be my people Egypt." This means: Blessed is He for having returned to be my people, to believe in Me.
“And the work of my hands.” This refers back to the word “Blessed,” to say: “Blessed be the work of my hands, Ashur,” meaning: He is blessed for having recognized that what happened to them was the work of His hands and not by chance.
"And My inheritance is Israel." This also refers back to the word "Blessed," to say: "Blessed is My inheritance, Israel," meaning: Blessed is He, for from of old He has been My inheritance and trusts in Me.
Malbim
“Whom the Lord has blessed, etc.” — “Blessed is My people Egypt.” The proper parsing of the verse is to say: “Egypt, blessed is My people,” and to say: “Assyria, blessed is the work of My hands,” and to say: “Israel, blessed is My portion.” This means that Egypt will recognize the exalted status of Israel on the basis that the Lord chose them as His people when they departed from Egypt, and they will bless Israel on the basis that they are the people of the Lord. Assyria will recognize the exalted status of Israel on the basis that it saw there the great work of the hand of the Lord and His wonders, by which He struck down all their camp in a single night, and it will bless them on account of the work of the hand of the Lord that is evident upon them. And Israel themselves will recognize their primary exalted status, that they are the Lord’s portion, on the basis of their souls, which are hewn from above, and that they are a kingdom of priests to the Lord and a holy nation, whom He will never exchange for another nation forever, and on this basis they will bless themselves, for they are the Lord’s portion forever.
Rashi
Ibn Ezra
Radak
Metzudat David
Malbim