The mountain of the LORD's house exalted in the latter days, the nations flowing to it — 'they shall beat their swords into plowshares' — and the day of reckoning for human pride.
Tap any Hebrew word to reveal its root, value, and meanings.
The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem.
verse value 2044
Insights
Verse structure: 7 words, 36 letters. The shortest word is "that" (אֲשֶׁ֣ר, 3 letters) and the longest is "concerning·Judah" (עַל־יְהוּדָ֖ה, 7 letters). 7 unique roots are used. Frequent roots: "concerning·Judah" (root על, 200x in Isaiah); "that" (root אשר, 176x in Isaiah); "the·word" (root דבר, 88x in Isaiah). The etnachta (major mid-verse pause) falls on 'son·of·Amoz', dividing the verse into phrases of 5 and 2 words. Full calculation: הַדָּבָר֙ [the·word] (211) + אֲשֶׁ֣ר [that] (501) + חָזָ֔ה [saw] (20) + יְשַֽׁעְיָ֖הוּ [Isaiah] (401) + בֶּן־אָמ֑וֹץ [son·of·Amoz] (189) + עַל־יְהוּדָ֖ה [concerning·Judah] (130) + וִירוּשָׁלִָֽם [and·Jerusalem] (592) = 2044.
Ibn Ezra
The matter. This is another prophecy, and it too is connected, for Zion will now be redeemed from the hand of Sennacherib, and there will yet come a time when she will attain a great exaltation.
Radak
The matter. After he stated the calamity that he foresaw concerning Judah and Jerusalem, he also stated the consolation that he foresaw concerning Judah and Jerusalem.
Malbim
The matter which he envisioned: At the beginning of the chapter, he relates how in the end of days all the nations will go in the name of the Lord. And from this narrative, he was stirred to call the House of Jacob to learn moral instruction from what the nations will do, and to go immediately in the light of the Lord. However, at that moment he was alarmed by the vision of the state of his generation, for they are studying the deceptions and vanities of the idolaters, and he prophesied against them reproof and punishment until the end of the chapter. And since the one who sees the beginning of the prophecy might be mistaken, thinking that the foundation of this vision concerns the nations in the future, he informed in the subject of the prophecy that he envisioned this concerning Judah and Jerusalem, for the beginning of the prophecy is merely introduced to what he will prove from the verse "5" and onward.
And it shall come to pass in the end of days, That the mountain of Hashem’S house Shall be established as the top of the mountains, And shall be exalted above the hills; And all nations shall flow to it.
verse value 3620
Insights
Verse structure: 14 words, 67 letters. Notable word values: "and·it·shall·be" (וְהָיָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "hill" (הַ֤ר, 2 letters) and the longest is "house·of·Hashem" (בֵּית־יְהֹוָה֙, 7 letters). 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "in·end·of" (בְּאַחֲרִ֣ית), "established" (נָכ֨וֹן), "house·of·Hashem" (בֵּית־יְהֹוָה֙). The root היה appears 2 times in this verse. 12 unique roots are used. Frequent roots: "house·of·Hashem" (root יהוה, 449x in Isaiah); "and·it·shall·be" (root היה, 213x in Isaiah); "day" (root יום, 124x in Isaiah). First appearance of the root אחרית ("in·end·of") in Isaiah. First appearance of the root כון ("established") in Isaiah. The etnachta (major mid-verse pause) falls on 'from·hills', dividing the verse into phrases of 11 and 3 words. Full calculation: וְהָיָ֣ה [and·it·shall·be] (26) + בְּאַחֲרִ֣ית [in·end·of] (621) + הַיָּמִ֗ים [day] (105) + נָכ֨וֹן [established] (126) + יִֽהְיֶ֜ה [it·will·be] (30) + הַ֤ר [hill] (205) + בֵּית־יְהֹוָה֙ [house·of·Hashem] (438) + בְּרֹ֣אשׁ [in·head·of] (503) + הֶהָרִ֔ים [the·mountains] (260) + וְנִשָּׂ֖א [and·shall·be·carried·away] (357) + מִגְּבָע֑וֹת [from·hills] (521) + וְנָהֲר֥וּ [and·they·will·shine] (267) + אֵלָ֖יו [to·it] (47) + כׇּל־הַגּוֹיִֽם [all·the·nations] (114) = 3620.
Rashi
"In the latter days." After the wicked have been exhausted:
Correct. Amended:
“On the head of the mountains.” On a mountain that is the “head” (i.e., the chief or foremost) of all the mountains in terms of their importance.
And it shall be raised above the hills. A great miracle was performed for him, greater than the miracles of Sinai, Carmel, and Tabor.
And they shall flow. They shall gather and be drawn to Him like rivers.
Ibn Ezra
And behold, it says, "in the latter days." These are the days of the Messiah, which are the latter days of the world. "And it shall come to pass..." And behold, there were no days after Isaiah in which there were not wars. And this is written in the Book of Ben Gorion and in the books of Persia and Media (another version reads: and Rome), that the war did not cease during the Second Temple period. And furthermore, the verse testified: "They shall no longer learn."
[“Established, etc.”]: We know that the Temple Mount will not be literally “exalted”; rather, its meaning is that the Temple Mount will be established, such that people will flock to it from the four corners of the earth, as if it were exalted above all the hills.
And it flowed. From the root of "river" on account of its swift current.
Radak
"And it shall come to pass in the end of days": Whenever the phrase "in the end of days" is stated, it refers to the days of the Messiah.
“The mountain of the Lord.” This is Mount Moriah, upon which the Temple was built.
"At the head of the mountains." [This means] that it shall be prepared, elevated, and exalted above all other mountains and hills, so that all the nations will honor it, exalt it, and come to serve there in the name of the Lord. And it mentions "mountains" because the nations used to worship their gods on the high mountains.
“And they shall flow.” “And they ran”—and from this [verb] is derived the term for a place where many waters run: a “river.”
Metzudat David
"In the latter days." In the days of the Messiah:
“The mountain of the House of the Lord.” The mountain upon which the Temple will stand.
“On the tops of the mountains.” On the prominent mountain, the foremost among all the mountains.
"And he shall take." He shall be elevated in rank and honor.
Metzudat Zion
Correct. Prepared and perfected:
And they shall flow. This means they shall be drawn to Him, like a river that draws [water]; so too, “And they shall flow to the goodness of the Lord” (Jeremiah 31:12).
Malbim
"In the latter days, in the days of the Messiah, it shall be established, it shall be established in all its beauty and splendor, the mountain of the House of the Lord, the mountain upon which the Holy Temple will be built, and it shall be exalted, by means of the hills surrounding it, so that it shall stand in great glory, upon them it shall be borne up even more, and they shall flow toward it — they shall be drawn to it like a flowing river, and it shall declare that although the place will be very high, they will flow toward it out of their great desire, like a stream that flows by its nature to a low place."
And many peoples shall go and say: ‘Come you, and let us go up to the mountain of Hashem, To the house of the God of Jacob; And He will teach us of His ways, And we will walk in His paths.’ For out of Zion shall go forth the law, And the word of Hashem from Jerusalem.
verse value 5364
Insights
Verse structure: 20 words, 99 letters. Verse gematria: 5364 is divisible by 18, the value of chai ('life'). The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "to·the·mountain·of·Hashem" (אֶל־הַר־יְהֹוָ֗ה, 8 letters). 8 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·they·shall·say" (וְאָֽמְרוּ֙), "and·let·us·go·up" (וְנַעֲלֶ֣ה), "to·the·mountain·of·Hashem" (אֶל־הַר־יְהֹוָ֗ה). The root הלך appears 3 times in this verse. 17 unique roots are used. Frequent roots: "to·the·mountain·of·Hashem" (root יהוה, 449x in Isaiah); "and·they·shall·say" (root אמר, 244x in Isaiah); "for" (root כי, 221x in Isaiah). First appearance of the root הלך ("and·they·went") in Isaiah. First appearance of the root רב ("many") in Isaiah. The etnachta (major mid-verse pause) falls on 'in·his·paths', dividing the verse into phrases of 14 and 6 words.
Rashi
“Unto the house of the God of Jacob.” Because he called it Beth-El, therefore it is called by his name. But Abraham called it “The mountain of the Lord shall be seen,” and Isaac called it “A field,” saying, “In the field.”
Radak
And they went. "Let us go and ascend," every person said to his companion,
"For out of Zion"—this is the prophet’s statement, not the words of the nations. In other words, why do the nations say, "Come, let us go up to the mountain of the Lord, to the house of the God of Jacob, that He may teach us His ways"? Because from Zion shall go forth the Torah and the commandment, to all the nations. And the one who teaches is the King Messiah, concerning whom it is said, "And He shall judge."
Metzudat David
And they went. "Nation with nation":
And they said. These to those:
And He will teach us. The Omnipresent will instruct us through those who are learned in the Torah.
“His ways.” What is meant by “His ways”?
For out of Zion. For the true Torah is that which emanates from Zion, and there is no other in the world.
Metzudat Zion
"Come." This is a matter of the language of urging.
“And He will teach us.” The matter of learning:
Malbim
And they went, nation with nation, and they said to one another: “Come, you go up, and let us go up with you.”
“Unto the house,” from the mountain we shall ascend to the House of the Temple, and He shall instruct us in His ways. “The ways” are the major ones, and “the paths” are the minor ones that branch off from them. And the meaning is: even though He will instruct us only in His major ways, which are the roots and fundamentals of the religion, nevertheless, we ourselves will walk in His particular paths and small byways. That is to say, we shall strive to attain also the details of the religion, its branches and twigs. (It is also said: even though from the major ways He will show us only some of His ways, nevertheless, through our diligence we shall attain all the paths in their entirety. This is what is meant by “in His paths” with a bet in the construct state.) “From Zion,” where the seat of the Sanhedrin, the High Priest, and the royal court was, the Torah shall go forth to the entire world, as it is written: “If a matter is too difficult for you to judge, you shall arise and go up to the place that the Lord your God will choose.” And this was only in Zion. “The word of the Lord,” which is the word of prophecy, shall go forth from Jerusalem, where the prophets would gather, drawing upon the Divine Spirit throughout the city, for the prophets did not sit in the Chamber of Hewn Stone. And all of this is the speech of the nations to one another.
And He shall judge between the nations, And shall decide for many peoples; And they shall beat their swords into plowshares, And their spears into pruninghooks; Nation shall not lift up sword against nation, Neither shall they learn war any more.
verse value 5596
Insights
Verse structure: 18 words, 92 letters. The shortest word is "between" (בֵּ֣ין, 3 letters) and the longest is "and·their·spears" (וַחֲנִיתֽוֹתֵיהֶם֙, 10 letters). 8 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "for·peoples" (לְעַמִּ֣ים), "and·they·shall·beat" (וְכִתְּת֨וּ), "their·swords" (חַרְבוֹתָ֜ם). The root גוי appears 2 times in this verse. 15 unique roots are used. Frequent roots: "against·nation" (root איל, 114x in Isaiah); "for·peoples" (root עם, 107x in Isaiah); "the·nations" (root גוי, 65x in Isaiah). First appearance of the root כתת ("and·they·shall·beat") in Isaiah. First appearance of the root מלחמה ("battle") in Isaiah. The etnachta (major mid-verse pause) falls on 'many', dividing the verse into phrases of 6 and 12 words.
Rashi
“L’atim.” In the vernacular, this means “colters.”
Pruning hooks. Sharash in the vernacular, which is used to prune the vineyards.
Ibn Ezra
"And he shall judge." The judge, who is the Messiah, as it is stated: "who bore her to Levi" (Numbers 26:59).
“La’atim.” Like “his plow” and “his axe” (1 Samuel 13:20), and the dagesh in the tav is to compensate for the missing nun of the hidden (nifal) form that is in the word “ato.”
For pruning hooks. That the vineyards should be pruned with them:
Radak
And he shall judge. The judge is the King Messiah, and similarly, “He who tells” refers to Jacob (Gen. 48:16), and “He who speaks” refers to Joseph (Gen. 49:26), and other similar cases, as we have written in the book Mikhlol. He said that if there will be a war or disputes between nation and nation, they will come to judgment before the King Messiah, who will be the Master of all nations. And He will instruct you, and say to whoever is found to be in the right regarding the wrong done to his adversary. And because of this, there will be no war from nation to nation, for He will make peace between them, and they will not need weapons of war; and they will beat them [their swords] to make from them agricultural tools for working the land.
“L’atim.” The instrument with which they dig is called an “at.” The dagesh in the tav of “l’atim” indicates the place of the nun that was in the word “et” in “his plowshare” and “his mattock.”
For the pruning hooks. These are the instruments with which they prune the vines and other trees, as it is stated: “You shall not prune your vineyard.”
Metzudat David
And he shall judge. This means: just as they will request, so it shall be, for the judge, who is the Messiah King, will judge between the nations in their disputes, and He will clarify the judgment for many peoples.
“and they shall beat.” They will break the weapons of war to make from them agricultural implements, for they will no longer wage war, nor will they learn its ways, for the Messiah will judge in their disputes.
Metzudat Zion
And he proved. A clear matter of words:
And they shall crush. The meaning of crushing:
"לאתים" – these are digging implements. And similarly, it says, "and his plow, and his mattock" (1 Samuel 13:21).
"For pruning hooks." This is the name of the instrument with which they prune the branches, from the expression, "You shall not prune your vineyard" (Leviticus 25:4).
Malbim
“And He shall judge” – meaning, as they desire, so shall it truly be; for the Judge at that time, namely the Messiah, will judge, instruct, and reprove among the nations. For the need for war strategies consists of two matters: 1. Between one nation and another, when there is no common religion between two peoples whose religions are necessarily different, the sword will inevitably judge and decide between them. 2. The preservation of government and order within the state, lest they rebel and cast off the yoke. In contrast to this, it is said that then these causes will be abolished, for in disputes arising among the nations, between nation and nation, He will judge; and likewise, He will reprove with mere admonition, and He will restrain many peoples, and they will not transgress the law. And since they will no longer need war, consequently, “they shall beat their swords into plowshares,” etc., and they will no longer learn war strategies at all.
O house of Jacob, come you, and let us walk In the light of Hashem.
verse value 996
Insights
Verse structure: 6 words, 23 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "house·of" (בֵּ֖ית, 3 letters) and the longest is "and·let·us·walk" (וְנֵלְכָ֖ה, 5 letters). The root הלך appears 2 times in this verse. 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "house·of" (root בית, 67x in Isaiah); "come" (root הלך, 60x in Isaiah). First appearance of the root בית ("house·of") in Isaiah. First appearance of the root אור ("in·light·of") in Isaiah. The etnachta (major mid-verse pause) falls on 'Jacob', dividing the verse into phrases of 2 and 4 words. Full calculation: בֵּ֖ית [house·of] (412) + יַעֲקֹ֑ב [Jacob] (182) + לְכ֥וּ [come] (56) + וְנֵלְכָ֖ה [and·let·us·walk] (111) + בְּא֥וֹר [in·light·of] (209) + יְהֹוָֽה [Hashem] (26) = 996.
Rashi
The House of Jacob, etc. The nations will say this to them, and this verse is connected to “And many peoples shall go,” etc.
"Come, let us walk in the light of the Lord." They will say this to them. And the Targum renders: "The house of Jacob shall say, 'Come, let us walk...'"
Ibn Ezra
“House,” etc. These are the words of the Prophet, who is reprimanding Israel. The meaning is: Since you will know that Zion will be redeemed now on account of justice, and furthermore a time of great salvation will come for her, we are obligated to believe that all the words of prophecy are true as light. The Prophet included himself among them by way of moral instruction, just as Moses said, “and forgive our iniquity” (Exodus 34:9), or because he grew up with them and learned from the ways of their speech, as I will explain.
Radak
“House of Jacob.” These are the words of the prophet to the people of his generation. He said “House of Jacob” because above it is stated that in the future all the nations will say, “Come, let us go up.” He therefore says to you, who are obligated and commanded from now on to walk in the light of the Lord: “Come, let us walk in the light of the Lord.” And the light of the Lord is the Torah and the commandments. The word “Come” we explained above as denoting urgency. And the Targum of Jonathan translated it as “And they shall say,” etc. And he said “let us walk,” whereby the prophet joined himself with them, as we explained in the verse “Were it not for the Lord of Hosts.”
Metzudat David
House of Jacob. The prophet urges them, saying: Since this is so, let us go in the light of the Lord, meaning in the light of the Torah and the commandments, for there is hope.
Malbim
“House of Jacob” — after this proposal, He calls out to the House of Jacob: “Thus, you too, go now in the light of the Lord, and learn an a fortiori argument from what the nations will do in the future. Moreover, you will not need, like all the nations, to seek the Lord in Zion from darkness and gloom, for the light shines upon your heads; rather, you—go in His light.” With these words, the prophet concluded his speech. He was greatly stirred, for he beheld his contemporaries: instead of learning from what the nations will do in the future, they were studying the vanities of the idolaters in their time. He turned his face toward the Lord and said:
For You have forsaken Your people the house of Jacob; For they are replenished from the east, And with soothsayers like the Philistines, And they please themselves in the brood of aliens.
verse value 3803
Insights
Verse structure: 13 words, 57 letters. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "like·the·Philistines" (כַּפְּלִשְׁתִּ֑ים, 7 letters). Words sharing gematria 30: for, for. 6 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "you·left" (נָטַ֗שְׁתָּה), "and·soothsayers" (וְעֹנְנִ֖ים), "like·the·Philistines" (כַּפְּלִשְׁתִּ֑ים). The root כי appears 2 times in this verse. 12 unique roots are used. Frequent roots: "for" (root כי, 221x in Isaiah); "your·people" (root עם, 107x in Isaiah); "house·of" (root בית, 67x in Isaiah). First appearance of the root נטש ("you·left") in Isaiah. First appearance of the root קדם ("from·the·east") in Isaiah. The etnachta (major mid-verse pause) falls on 'like·the·Philistines', dividing the verse into phrases of 10 and 3 words. Full calculation: כִּ֣י [for] (30) + נָטַ֗שְׁתָּה [you·left] (764) + עַמְּךָ֙ [your·people] (130) + בֵּ֣ית [house·of] (412) + יַעֲקֹ֔ב [Jacob] (182) + כִּ֤י [for] (30) + מָֽלְאוּ֙ [they·filled] (77) + מִקֶּ֔דֶם [from·the·east] (184) + וְעֹנְנִ֖ים [and·soothsayers] (226) + כַּפְּלִשְׁתִּ֑ים [like·the·Philistines] (880) + וּבְיַלְדֵ֥י [and·in·children·of] (62) + נׇכְרִ֖ים [foreign] (320) + יַשְׂפִּֽיקוּ [they·please·themselves] (506) = 3803.
Rashi
“For You have abandoned Your people, the house of Jacob.” The prophet addresses the Divine Presence, saying: “Until now, You have abandoned Your people because of their sins.” (An alternative interpretation: The prophet reproaches them and says to them: “For You have abandoned Your people, the house of Jacob,” etc. “You have abandoned the good deed through which you became a people; [now] you are but men, house of Jacob.”)
"For they were filled from the east." Their armies were filled with the deeds of the Arameans who dwelled in the east, who were sorcerers and practitioners of idolatry.
"And they shall be satiated with the children of non-Jews." This refers to those who engage in sexual relations with the daughters of non-Jews and intermingle with them, and they bear children from them. With these children, they are always occupied, busy, doting upon them, and toiling over them, as it is said, "Lest he satisfy you with plenty" (Job 36:18). The Aramaic Targum translates this as "bitimnut," which in the vernacular means "doting" or "indulgence."
Ibn Ezra
“Because [you have forsaken].” Some say that the letter tav in “you have forsaken” is the direct object marker referring to the Name [of God], and the reason is that the prophet admits to the Name that indeed He has forsaken them, for their iniquity has reached its full measure. And Rabbi Moses the Cohen said that the letter tav is the direct object marker referring to Israel, and the reason is that you have forgotten your people and His Torah.
“Ki mil’u.” Some say that it means “they went mad,” like the verse “They called after you, they were filled” (Isaiah 9:11). But the correct interpretation in my view is that they are filled with the wisdom of the men of the East, who are Aram. And so it is written, “Aram from the east and the Philistines from the rear; therefore afterward, and diviners like the Philistines.” And “Beit Ya’akov” is read according to the standard reading, like the first instance.
"And with the children of strangers they have their fill." This refers to what they brought forth in thought, for the intermediate between the two connecting parts is called "born," and "yispiku" is as in "if the dust of Samaria shall suffice" (1 Kings 20:10). And if they are two buildings, the reason is that they are satisfied with external wisdoms and do not seek prophecy, which is the light.
Radak
"Because You have abandoned them." The pronoun in "and You have abandoned them" refers to God: "You, O God, who have abandoned Your people, the House of Jacob; now the justice is with You, for they have filled up their measure of iniquity from of old." And Jonathan (the Aramaic translator) interpreted it as referring to Israel: "The lion has left you, the strong one who was rescuing you, O House of Jacob." And the meaning of "Your people" according to his view is: "You, who were performing the deed of 'Your people,' as our Sages of blessed memory said regarding the phrase 'the doer of the deed of Your people'; and then You were redeeming them from every distress. And now You have abandoned them."
"For they were filled from the east." The explanation is that they were filled with sorcery more than the people of the east, and this was known among them, for the people of the east were sorcerers and diviners. Likewise, the Philistines were more skilled in divination than the people of the east, and Israel was like them. Here, "diviners" is an epithet, as in "sons of Ennah." Aram was called "the people of the east" because they were to the east of the Land of Israel. They learned evil deeds from those before them and from those after them; likewise, Aram was from the east and the Philistines from the rear.
“And they are filled with the children of strangers.” They abandon the Torah of the Lord and occupy themselves with the books of sorcerers and diviners, and they find sufficiency in them. They say, “These books are enough for us.” These are books that have recently come into being for them, as our Sages said regarding Moses our Teacher, of blessed memory: “New ones have recently come,” meaning that they learned them from the nations, who are the idolaters. The Torah, which they learned long ago and in which they and their ancestors were commanded for many years, they have abandoned. Jonathan the Aramaic translator rendered it: “For they are filled from the east,” meaning “they have been filled,” etc., implying that it was as it was in the days of the Canaanites. And he translated “And they are filled with the children of strangers” as “They go according to the customs of the peoples.”
Metzudat David
"For you have forsaken." The prophet directs his speech toward the Omnipresent and says: "For until now, it was just that You abandoned Your people, because their sorcery has exceeded that of the sons of the East, who were full of sorcery."
And with children of foreigners they suffice themselves. They occupy themselves with philosophical thoughts and speculations, and they do not concern themselves with the thought of Torah and its counsel.
Metzudat Zion
"You have forsaken. You have abandoned:"
And "enunim." It is a type of keshof, as it is written: "You shall not practice divination, nor seek omens" (Leviticus 19:26).
And in children. So are thoughts and counsels called [“children”], because the heart gives birth to them.
"they shall suffice." The matter is that which is sufficient, like "if the dust of Samaria will suffice" (I Kings 20:11).
Malbim
“For You have forsaken us, O Lord! If You have forsaken Your people, it is entirely just, for they have been filled from the east with the people of the house of Jacob.” This means that You have forsaken them so that they would not be with You, with the Lord, and also so that they would no longer be called the house of Jacob, for they have even lost their lineage. And it explains why You have forsaken them from being Your people: because they have been filled with the deeds of the Arameans who dwelt to the east of the Land of Israel, and with the clouds [i.e., the Philistines] who dwelt in the west, as it is stated below (9:11). From this side, they are not Your people, for there is no divination in Jacob. And why You have forsaken them from being the house of Jacob is because they content themselves with foreign children; they take foreign women and beget sons from them, and this suffices them, that they do not take Israelite daughters at all. And thus they have also lost their lineage from being called the house of Jacob, for the child of a slave and a non-Jew is like her.
Their land also is full of silver and gold, Neither is there any end of their treasures; Their land also is full of horses, Neither is there any end of their chariots.
verse value 3873
Insights
Verse structure: 13 words, 59 letters. The shortest word is "silver" (כֶּ֣סֶף, 3 letters) and the longest is "to·his·chariots" (לְמַרְכְּבֹתָֽיו, 8 letters). Words sharing gematria 477: and·was·filled, and·was·filled. 2 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "to·his·treasuries" (לְאֹצְרֹתָ֑יו), "to·his·chariots" (לְמַרְכְּבֹתָֽיו). The root מלא appears 2 times in this verse. 8 unique roots are used. Frequent roots: "his·land" (root ארץ, 169x in Isaiah); "and·nothing" (root אין, 92x in Isaiah); "and·was·filled" (root מלא, 28x in Isaiah). First appearance of the root זהב ("and·gold") in Isaiah. First appearance of the root קצה ("end") in Isaiah. The etnachta (major mid-verse pause) falls on 'to·his·treasuries', dividing the verse into phrases of 7 and 6 words. Full calculation: וַתִּמָּלֵ֤א [and·was·filled] (477) + אַרְצוֹ֙ [his·land] (297) + כֶּ֣סֶף [silver] (160) + וְזָהָ֔ב [and·gold] (20) + וְאֵ֥ין [and·nothing] (67) + קֵ֖צֶה [end] (195) + לְאֹצְרֹתָ֑יו [to·his·treasuries] (737) + וַתִּמָּלֵ֤א [and·was·filled] (477) + אַרְצוֹ֙ [his·land] (297) + סוּסִ֔ים [horses] (176) + וְאֵ֥ין [and·nothing] (67) + קֵ֖צֶה [end] (195) + לְמַרְכְּבֹתָֽיו [to·his·chariots] (708) = 3873.
Rashi
There is no end. The language of "qetz" (end):
Ibn Ezra
"And it shall be filled with silver." Silver precedes gold on account of its greater quantity.
The letter heh here is an additional final letter, like the heh in the word "laylah" (night); therefore, the word is accented on the penultimate syllable.
And behold, above it was mentioned that he is wise, and in this verse that he is rich and mighty, as Jeremiah will mention them (Jeremiah 9:23):
Radak
“And the land of his people was filled.” The land of this nation that He mentioned, for He said, “You have forsaken Your people,” he said: Just as the land of his people became filled with silver and gold and horses, so that there was no end to his treasures and to his chariots; or perhaps the land of his people became filled with idols, as it is said, “Ephraim has grown fat and kicks,” and it is said, “I gave them much silver, and they made it for Baal.” And this was in the days of Solomon, when the Land of Israel was full of silver and gold, as it is written, “And Solomon made silver to be in Jerusalem as stones,” and likewise gold in abundance, which they brought to him from Ophir and from the kingdom of Sheba and from all the kings; and horses, as it is written, “And he had forty thousand stalls for horses.” And in the days of Solomon they began to make them and to serve them, and even during his lifetime they began to make them, as it is written. And the meaning of “and there was no end” is “and there was no limit,” meaning that there was no limit to their number, and this is a way of exaggeration.
Metzudat David
"And it was filled." Because the land of the aforementioned nation was filled with silver and gold, etc., and because his land was filled with horses, etc.
Metzudat Zion
"And there is no end." – There is no limit.
Malbim
"And it was filled" – this distinguishes their sin, whether from the perspective of the sin itself or from the perspective of the cause that brought about the sin. Regarding the cause of the sins, it says, "and his land was filled," meaning that by virtue of the abundance of silver that they had, and by virtue of the abundance of horses—through which they descended to Egypt in order to increase the number of horses—it was through this cause.
Their land also is full of idols; Every one worships the work of his own hands, That which his own fingers have made.
verse value 3586
Insights
Verse structure: 9 words, 44 letters. The shortest word is "they·did" (עָשׂ֖וּ, 3 letters) and the longest is "his·fingers" (אֶצְבְּעֹתָֽיו, 7 letters). 2 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "idols" (אֱלִילִ֑ים), "to·work·of" (לְמַעֲשֵׂ֤ה). 9 unique roots are used. Frequent roots: "to·that·which" (root אשר, 176x in Isaiah); "his·land" (root ארץ, 169x in Isaiah); "they·did" (root עשה, 101x in Isaiah). First appearance of the root אליל ("idols") in Isaiah. First appearance of the root מעשה ("to·work·of") in Isaiah. The etnachta (major mid-verse pause) falls on 'idols', dividing the verse into phrases of 3 and 6 words. Full calculation: וַתִּמָּלֵ֥א [and·was·filled] (477) + אַרְצ֖וֹ [his·land] (297) + אֱלִילִ֑ים [idols] (121) + לְמַעֲשֵׂ֤ה [to·work·of] (445) + יָדָיו֙ [his·hands] (30) + יִֽשְׁתַּחֲו֔וּ [bow·down] (730) + לַאֲשֶׁ֥ר [to·that·which] (531) + עָשׂ֖וּ [they·did] (376) + אֶצְבְּעֹתָֽיו [his·fingers] (579) = 3586.
Rashi
They shall bow down. Like those who are bowing down:
Ibn Ezra
“And it was filled.” Idols, from the root of “god,” in which there is no reality.
"By the work of His hands"—those of the goldsmith; "let them all prostrate themselves"—and likewise His fingers:
Radak
And it was filled. We explained it:
Metzudat David
"ותמלא" (and it was filled): This is dependent on the preceding verse, to say that because his land was filled with silver, etc., therefore his land was filled with idols. And similarly it is stated: "And I gave them silver in abundance, and they made gold for Baal" (Hosea 2:10).
They shall bow down. All of them shall bow down, each one to the work of his own hands.
Malbim
“And the land of his possession was filled with idols.” This is a great aggravation of the sin, for it arose from their being ungrateful; due to the abundance of goodness and success, they spurned and rebelled. And when He looks at the sin itself, He says, “They shall bow down to the work of his hands,” and even more than that, they bow down to the work of his very fingers. This indicates the magnitude of their foolishness. And therefore I say to you, even if:
And man bows down, And man lowers himself; And You can not bear with them.
verse value 1919
Insights
Verse structure: 5 words, 24 letters. The shortest word is "man" (אָדָ֖ם, 3 letters) and the longest is "and·man·is·humbled" (וַיִּשְׁפַּל־אִ֑ישׁ, 8 letters). 1 word in this verse appears nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·do·not·forgive" (וְאַל־תִּשָּׂ֖א). 5 unique roots are used. Frequent roots: "and·do·not·forgive" (root נשא, 57x in Isaiah); "to·them" (root הם, 49x in Isaiah); "man" (root אדם, 30x in Isaiah). First appearance of the root שחח ("and·was·bowed") in Isaiah. First appearance of the root שפל ("and·man·is·humbled") in Isaiah. The etnachta (major mid-verse pause) falls on 'and·man·is·humbled', dividing the verse into phrases of 3 and 2 words. Full calculation: וַיִּשַּׁ֥ח [and·was·bowed] (324) + אָדָ֖ם [man] (45) + וַיִּשְׁפַּל־אִ֑ישׁ [and·man·is·humbled] (737) + וְאַל־תִּשָּׂ֖א [and·do·not·forgive] (738) + לָהֶֽם [to·them] (75) = 1919.
Rashi
"And man shall be bowed down." The lesser [people]:
"And each man shall be brought low." The great and mighty men of valor:
"And do not forgive them." The prophet says to the Holy One, blessed be He, "And I know that You will not forgive them, refraining from taking vengeance on them."
Ibn Ezra
And he was humbled. It is from the Nifal binyan, like "the heart of the people melted" (Joshua 7:5), and the meaning is that for this reason they came to a state of lowliness.
“Do not lift up to them.” Some say that the tav [in the word] refers to the Divine Name, and its meaning is forgiveness. But the view closer to me is that not a single soul among them shall lift up head or soul for them, because it carries the same sense as in “and he was humbled” (וישפל), or alternatively, the word “land” is omitted, as in “and the land did not bear them” (Genesis 13:6). The grammarian who stated that the word “to” (אל) is found only in the context of a commandment is not correct, as the proof is: “and the path of a walkway [leads] to death” (Proverbs 12:28), where “to” (אל) is used in a non-imperative context.
Radak
“And man shall be humbled, and a man shall be abased.” The matter is repeated in different words. Some explain that “man” refers to the lowly, and “a man” to the great. “Shall be humbled” and “shall be abased” are written with a vav patach, indicating past tense used in place of future tense, as is customary in the language and in most prophetic utterances. He further states that there will come a time when people will be abased and will not exalt themselves through an abundance of silver and gold, nor through an abundance of horses. This will occur in the days of the Messiah, when all the nations will gather to wage war against Jerusalem. Then they will see that neither their silver nor their gold, nor their might, nor the multitude of peoples will be of any use to them. At that time, their arrogance will be abased, and their pride will be humbled.
"And do not forgive." The tav of "tisa" ["You shall not forgive"] refers to God. He said: "Do not forgive nor pardon them for the evil they did to Israel; rather, punish them at that time for all that they have done."
Metzudat David
And he bowed. For this reason, each one will be bowed and lowly:
And he shall humble himself. The repetition of the matter is stated in what is said:
"And do not bear." Indeed, I know that You will not bear their sin.
Metzudat Zion
וישח. The matter of humbling and bowing, as it is written: "The wicked bow down before the righteous" (Proverbs 14:19).
Tisa. The matter of the forgiveness of sin:
Malbim
"And man is humbled," and he humbled himself in his heart, his spirit, and his innermost being; and even if a man actually lowers himself through fasting and deeds, nevertheless I say, "Do not bear with them," "Do not forgive their iniquities," for it is fitting that:
Enter into the rock, And hide you in the dust, From before the terror of Hashem, And from the glory of His majesty.
verse value 1382
Insights
Verse structure: 9 words, 36 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "come" (בּ֣וֹא, 3 letters) and the longest is "and·be·hidden" (וְהִטָּמֵ֖ן, 5 letters). 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·be·hidden" (וְהִטָּמֵ֖ן), "in·the·dust" (בֶּעָפָ֑ר), "his·pride" (גְּאֹנֽוֹ). 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "come" (root בוא, 120x in Isaiah); "from·face·of" (root פנים, 88x in Isaiah). First appearance of the root צור ("on·the·rock") in Isaiah. First appearance of the root עפר ("in·the·dust") in Isaiah. The etnachta (major mid-verse pause) falls on 'in·the·dust', dividing the verse into phrases of 4 and 5 words. Full calculation: בּ֣וֹא [come] (9) + בַצּ֔וּר [on·the·rock] (298) + וְהִטָּמֵ֖ן [and·be·hidden] (110) + בֶּעָפָ֑ר [in·the·dust] (352) + מִפְּנֵי֙ [from·face·of] (180) + פַּ֣חַד [terror] (92) + יְהֹוָ֔ה [Hashem] (26) + וּמֵהֲדַ֖ר [and·from·majesty·of] (255) + גְּאֹנֽוֹ [his·pride] (60) = 1382.
Rashi
“Come to the rock.” To come to the rock, to flee into the clefts of the rocks.
And he buried it in the earth. And to bury it in the earth:
Ibn Ezra
Bo. It is a noun derived from a verb, as in “For it will come, it will come” (Habakkuk 2:3), or [it means] “Command me that each person say thus to his neighbor.”
And likewise, *hatman*. It is from the Nifal conjugation.
Radak
“Come in through the breach.” And then a man will say to his brother, “Come in through the breach.”
“In the dust.” “In the caves of the dust”:
Metzudat David
"Come." Then a man will say to his brother, "Come, let us hide in the clefts of the rock and in the holes of the earth, from the terror." And this is a matter of rhetoric, for there is no hiding place from Him.
Metzudat Zion
His majesty. On “majesty and dominion”:
Malbim
“Come to the rock” (Isaiah 2:10) — let them come to the rocks because of the punishment; and the “doors” mentioned in the verse are restrictive. “Come to the rock” because of the fear of the Lord, and “hide yourself in the dust” — from the splendor of His majesty. The rock is a place of refuge, and there they will come to take refuge because of the fear of the punishment. But the dust is not a place of refuge, rather a place of concealment; there they will hide themselves because of the awe of His exaltedness, like a bat that hides from the light of the sun in its might. From here he begins to say: Just as He decreed upon them, so it shall truly be, for:
The lofty looks of man shall be brought low, And the haughtiness of men shall be bowed down, And Hashem alone shall be exalted in that day.
verse value 2476
Insights
Verse structure: 12 words, 47 letters. Notable word values: "Hashem" (יְהֹוָ֛ה) = 26, the value of the divine name Hashem. The shortest word is "man" (אָדָם֙, 3 letters) and the longest is "haughtiness" (גַּבְה֤וּת, 5 letters). 1 word in this verse appears nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "lowed" (שָׁפֵ֔ל). 11 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 איש ("man") in Isaiah. First appearance of the root שגב ("and·shall·be·exalted") in Isaiah. The etnachta (major mid-verse pause) falls on 'man', dividing the verse into phrases of 7 and 5 words. Full calculation: עֵינֵ֞י [eye] (140) + גַּבְה֤וּת [haughtiness] (416) + אָדָם֙ [man] (45) + שָׁפֵ֔ל [lowed] (410) + וְשַׁ֖ח [and·bowed-down] (314) + ר֣וּם [haughtiness·of] (246) + אֲנָשִׁ֑ים [man] (401) + וְנִשְׂגַּ֧ב [and·shall·be·exalted] (361) + יְהֹוָ֛ה [Hashem] (26) + לְבַדּ֖וֹ [alone] (42) + בַּיּ֥וֹם [in·the·day] (58) + הַהֽוּא [that] (17) = 2476.
Rashi
“Proud eyes” of a man: Arrogance of spirit; and so is any expression of haughtiness of the eyes in Scripture, as it is said, “Proud eyes and a haughty heart” (Psalms 101:5).
Ibn Ezra
"eyes." There is an instance of the word "eye" in the masculine form, and here the meaning is "each one of the eyes," as in "its branches (banot) run over the wall (alei shur)" (Genesis 49:22):
"And the height of men is humbled." This is to be understood in the opposite sense, like "He makes the darkness light" (Psalms 18:30):
Radak
“Proud eyes.” Since a person’s arrogance is evident in his eyes, therefore the verse juxtaposes “eyes” with “arrogance.” Likewise it says, “haughty eyes,” “proud eyes.”
“שפל” (He shall be humbled). “בשקל” (In the shekel) – because He desires the daughter of Jacob, and it is written in the past tense instead of the future, like “ישפל” (He shall be humbled), and its meaning is “to heights,” like “ושח גבהות אדם” (And He shall cut down the height of man), or its meaning is “before the eyes,” like “ועיני גבוהים תשפלנה” (And the eyes of the lofty shall be humbled), and He said “שפל” (humbled) regarding each and every one, and it turns out that “eye” is in the masculine language, seven eyes, “עיניך לנוכח יביטו” (Your eyes shall look straight ahead), “עיני ה' המה משוטטים” (The eyes of the Lord are ranging throughout the earth).
"And the Lord shall be exalted alone." Just as it is stated, "And the Lord shall be king over all the earth."
Metzudat David
“Proud eyes, etc.” – Then He will humble the proud eyes of man; that is to say, the arrogant.
And you shall slaughter, etc. The duplication of the matter is stated in the verse:
"And He is exalted..." – then it is known to all that the power belongs to the Lord alone.
Malbim
“The eyes of the proud men shall be humbled,” and the meaning is that people who are lofty in stature due to their excellence in wisdom or in strength shall humble their eyes and subjugate themselves before the Lord. “And the haughty men shall bow down,” even men who do not possess inherent excellence, but rather accidental excellence, such as the wealthy and the nobles, whose status is due to their position, shall bow their stature before the Lord. “And the Lord alone shall be exalted,” they shall not ascribe any exaltation to anyone other than the Lord alone. And what will be the cause that aroues them to return and to humble themselves? It is:
For Hashem of hosts has a day Upon all that is proud and lofty, And upon all that is lifted up, and it shall be brought low;
verse value 1969
Insights
Verse structure: 10 words, 37 letters. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "of·Hashem" (לַיהֹוָ֧ה, 5 letters). Words sharing gematria 56: day, of·Hashem. 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "all·proud" (כׇּל־גֵּאֶ֖ה), "and·tall" (וָרָ֑ם), "all·lifted·up" (כׇּל־נִשָּׂ֥א). The root על appears 2 times in this verse. 9 unique roots are used. Frequent roots: "of·Hashem" (root יהוה, 449x in Isaiah); "for" (root כי, 221x in Isaiah); "upon" (root על, 200x in Isaiah). The etnachta (major mid-verse pause) falls on 'and·tall', dividing the verse into phrases of 7 and 3 words. Full calculation: כִּ֣י [for] (30) + י֞וֹם [day] (56) + לַיהֹוָ֧ה [of·Hashem] (56) + צְבָא֛וֹת [hosts] (499) + עַ֥ל [upon] (100) + כׇּל־גֵּאֶ֖ה [all·proud] (59) + וָרָ֑ם [and·tall] (246) + וְעַ֖ל [and·upon] (106) + כׇּל־נִשָּׂ֥א [all·lifted·up] (401) + וְשָׁפֵֽל [and·low] (416) = 1969.
Ibn Ezra
"Ki" (For). "U'safal" (and it shall be humbled): Just as "vayishfal" (and it was humbled), for the vav here indicates the future tense, similar to "uv'ha hashemesh veta'her" (and the sun shall come in, and he shall be pure) (Leviticus 22:7).
Radak
"For the day." The reason for what he said, "and He will be exalted," is that he said, "For the day is the Lord's, for all the proud and lofty and exalted shall be humbled, and that day shall be the Lord's, for all shall recognize His sovereignty." And "humbled" is like "and he was humbled."
Metzudat David
"For the day." There is a day prepared to recompense each one according to his reward.
Malbim
For, there is a day prepared for the Lord to visit upon every proud and lofty person. This means: both upon one who is arrogant and is truly lofty, being a man of high status, and upon one who exalts himself in his heart but is truly lowly, being among the nameless and insignificant. This verse is a general statement that He will visit upon both the great and the small. Now He begins to specify them individually.
And upon all the cedars of Lebanon That are high and lifted up, And upon all the oaks of Bashan;
verse value 1834
Insights
Verse structure: 8 words, 41 letters. The shortest word is "and·upon" (וְעַל֙, 3 letters) and the longest is "and·lifted" (וְהַנִּשָּׂאִ֑ים, 7 letters). Words sharing gematria 106: and·upon, and·upon. 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "all·cedars·of" (כׇּל־אַרְזֵ֣י), "and·lifted" (וְהַנִּשָּׂאִ֑ים), "all·oaks·of" (כׇּל־אַלּוֹנֵ֥י). The root על appears 2 times in this verse. 7 unique roots are used. Frequent roots: "and·upon" (root על, 200x in Isaiah); "all·oaks·of" (root איל, 114x in Isaiah); "and·lifted" (root נשא, 57x in Isaiah). First appearance of the root ארז ("all·cedars·of") in Isaiah. First appearance of the root לבנון ("Lebanon") in Isaiah. The etnachta (major mid-verse pause) falls on 'and·lifted', dividing the verse into phrases of 5 and 3 words. Full calculation: וְעַל֙ [and·upon] (106) + כׇּל־אַרְזֵ֣י [all·cedars·of] (268) + הַלְּבָנ֔וֹן [Lebanon] (143) + הָרָמִ֖ים [the·high] (295) + וְהַנִּשָּׂאִ֑ים [and·lifted] (412) + וְעַ֖ל [and·upon] (106) + כׇּל־אַלּוֹנֵ֥י [all·oaks·of] (147) + הַבָּשָֽׁן [Bashan] (357) = 1834.
Rashi
"Cedars of Lebanon." This is an analogy for the mighty men:
The oaks of Bashan. The rulers, just as oaks are lesser than the cedars:
Ibn Ezra
And regarding "the cedars": It is possible that the cedars, the mountains, and all the others are to be understood literally; or the meaning is metaphorical, referring to the young men, the great ones, the wealthy, the mighty, and the kings.
Radak
"And upon all the cedars." The phrase "cedars and oaks" is an allegory for the kings of the nations. He mentioned cedars and oaks because they are the greatest of all trees; similarly, it is written, "As high as the cedars is his height," and "He is strong as the oaks." Jonathan the Targumist rendered it: "Upon all the kings of the nations," etc.
Metzudat David
The cedars of Lebanon, etc.
Metzudat Zion
The oaks of Bashan: The name of a tree that grows in Bashan.
Malbim
"And upon all the cedars of Lebanon" – these are those who exalt themselves in their own merit, whether in wisdom, distinction, or stature, like cedars that are tall in themselves (and this is the metaphor for one who is proud and haughty); "the oaks of Bashan" – these are smaller than the cedars (and this is the metaphor for one who is elevated yet humble).
And upon all the high mountains, And upon all the hills that are lifted up;
verse value 2115
Insights
Verse structure: 6 words, 32 letters. The shortest word is "and·upon" (וְעַ֖ל, 3 letters) and the longest is "all·the·hills" (כׇּל־הַגְּבָע֥וֹת, 8 letters). Words sharing gematria 106: and·upon, and·upon. 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "all·the·hills" (כׇּל־הֶהָרִ֣ים), "all·the·hills" (כׇּל־הַגְּבָע֥וֹת), "lifted" (הַנִּשָּׂאֽוֹת). The root על appears 2 times in this verse. 5 unique roots are used. Frequent roots: "and·upon" (root על, 200x in Isaiah); "all·the·hills" (root כל, 93x in Isaiah); "lifted" (root נשא, 57x in Isaiah). The etnachta (major mid-verse pause) falls on 'the·high', dividing the verse into phrases of 3 and 3 words. Full calculation: וְעַ֖ל [and·upon] (106) + כׇּל־הֶהָרִ֣ים [all·the·hills] (310) + הָרָמִ֑ים [the·high] (295) + וְעַ֖ל [and·upon] (106) + כׇּל־הַגְּבָע֥וֹת [all·the·hills] (536) + הַנִּשָּׂאֽוֹת [lifted] (762) = 2115.
Rashi
"And upon all the high mountains." Upon their inhabitants:
Ibn Ezra
"And upon the mountains." In my opinion, it is derived from the root *harah* (to be pregnant), as I will explain in the Book of Psalms (Psalms 148:9):
Radak
“Over all the mountains.” This recalls the things in which a person boasts, and all pride will be humbled on that day, for God will exalt Himself over them all, and they will acknowledge His loftiness and be humbled before Him. The things in which a person boasts before other people are the lofty mountains and the elevated hills, where he will be exalted above his enemies, and he will act against them, but they will not act against him. Likewise, one who has a high tower in the plain, or the city walls built in a fortified manner, also boasts. And a person also boasts in wealth and in great abundance of possessions that come to a person through maritime trade in great quantity. Therefore, it says:
Metzudat David
"And upon all the mountains, etc." – This means those who dwell there.
Malbim
"The lofty mountains," which rise up because they dwell on high mountains and are secure from distress and from an enemy; and this is an allusion to the great mighty ones (in contrast to "proud and lofty"), the hills, which are small compared to mountains (in contrast to "exalted and lowly"):
And upon every lofty tower, And upon every fortified wall;
verse value 761
Insights
Verse structure: 6 words, 26 letters. The shortest word is "and·upon" (וְעַ֖ל, 3 letters) and the longest is "all·tower" (כׇּל־מִגְדָּ֣ל, 6 letters). Words sharing gematria 106: and·upon, and·upon. 2 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "all·tower" (כׇּל־מִגְדָּ֣ל), "all·wall" (כׇּל־חוֹמָ֥ה). The root על appears 2 times in this verse. 5 unique roots are used. Frequent roots: "and·upon" (root על, 200x in Isaiah); "all·tower" (root כל, 93x in Isaiah). First appearance of the root גבה ("high") in Isaiah. First appearance of the root חומה ("all·wall") in Isaiah. The etnachta (major mid-verse pause) falls on 'high', dividing the verse into phrases of 3 and 3 words. Full calculation: וְעַ֖ל [and·upon] (106) + כׇּל־מִגְדָּ֣ל [all·tower] (127) + גָּבֹ֑הַּ [high] (10) + וְעַ֖ל [and·upon] (106) + כׇּל־חוֹמָ֥ה [all·wall] (109) + בְצוּרָֽה [fortified] (303) = 761.
Ibn Ezra
"Upon every tower" – in the king’s palace.
Metzudat David
"A high tower." This means those who trust in the fortress, the strength of the tower.
Malbim
"Fortress": in which one places trust, as in "a fortress of strength" (in contrast to "proud and lofty"); "a wall of bulwarks": small in its security compared to the fortress (in contrast to "high and low"):
And upon all the ships of Tarshish, And upon all delightful imagery.
verse value 2787
Insights
Verse structure: 6 words, 30 letters. The shortest word is "and·upon" (וְעַ֖ל, 3 letters) and the longest is "all·ships·of" (כׇּל־אֳנִיּ֣וֹת, 7 letters). Words sharing gematria 106: and·upon, and·upon. 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "all·ships·of" (כׇּל־אֳנִיּ֣וֹת), "all·images·of" (כׇּל־שְׂכִיּ֥וֹת), "the·desire" (הַחֶמְדָּֽה). The root על appears 2 times in this verse. 5 unique roots are used. Frequent roots: "and·upon" (root על, 200x in Isaiah). First appearance of the root אניה ("all·ships·of") in Isaiah. First appearance of the root תרשיש ("Tarshish") in Isaiah. The etnachta (major mid-verse pause) falls on 'Tarshish', dividing the verse into phrases of 3 and 3 words. Full calculation: וְעַ֖ל [and·upon] (106) + כׇּל־אֳנִיּ֣וֹת [all·ships·of] (517) + תַּרְשִׁ֑ישׁ [Tarshish] (1210) + וְעַ֖ל [and·upon] (106) + כׇּל־שְׂכִיּ֥וֹת [all·images·of] (786) + הַחֶמְדָּֽה [the·desire] (62) = 2787.
Rashi
"And upon all vessels." Jonathan [ben Uzziel] rendered [this] in the Targum: "And upon all ships that sail on the seas, in the islands of the sea, whose produce is brought in by ships."
Tarshish. A name of the sea, whose name is Tarshish:
The desirable pavements. They are contiguous chambers, paved with marble, like the “marble pavement” (Leviticus 26:1), named so because it is used to pave the floor.
Ibn Ezra
And regarding [all ships]: If the meaning is metaphorical, the merchants are these, and these ships are those of Israel, which go to Tarshish.
Shakhiyot. Like the term "even mishkhit" (Leviticus 26:1):
Radak
"And upon all the ships of Tarshish." He mentioned Tarshish because it is a haven for ships. And Jonathan [ben Uzziel] translated [in the Aramaic Targum]: "And upon all those who dwell on the islands." And a person also boasts in large, beautiful, and decorated dwellings.
And upon all the "shakiot of beauty," the meaning of "shakiot" is "paintings," as in "a man in the inner chamber of his shakit" (Ezekiel 8:12), and Jonathan's Targum translates: "And upon all the beautiful countenances."
Metzudat David
Ships of Tarshish. Those who travel on ships on the Sea of Tarshish:
“Shakhiyot ha-chemdah” – the princes who sit in the palaces of delight, paved with lovely stones.
Metzudat Zion
Shakhiyot. From the root of covering and overshadowing, and it refers to the floor. And similarly, "a stone of overshadowing" (Leviticus 26:1).
Malbim
"Ships of Tarshish" – those who boast in the wealth they bring, gold from Ophir across the Sea of Tarshish (as stated in 1 Kings 9:28) [corresponding to "proud and lofty"]; "the choicest of the desired" – those who possess desirable things and boast in them, and this is a lower degree than the "ships of Tarshish" in terms of wealth [corresponding to "exalted and lowly"].
And the loftiness of man shall be bowed down, And the haughtiness of men shall be brought low; And Hashem alone shall be exalted in that day.
verse value 2347
Insights
Verse structure: 11 words, 45 letters. Notable word values: "Hashem" (יְהֹוָ֛ה) = 26, the value of the divine name Hashem. The shortest word is "and·bowed-down" (וְשַׁח֙, 3 letters) and the longest is "haughtiness" (גַּבְה֣וּת, 5 letters). Words sharing gematria 416: haughtiness, and·will·be·low. 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). The etnachta (major mid-verse pause) falls on 'man', dividing the verse into phrases of 6 and 5 words. Full calculation: וְשַׁח֙ [and·bowed-down] (314) + גַּבְה֣וּת [haughtiness] (416) + הָאָדָ֔ם [man] (50) + וְשָׁפֵ֖ל [and·will·be·low] (416) + ר֣וּם [height·of] (246) + אֲנָשִׁ֑ים [man] (401) + וְנִשְׂגַּ֧ב [and·will·be·exalted] (361) + יְהֹוָ֛ה [Hashem] (26) + לְבַדּ֖וֹ [alone] (42) + בַּיּ֥וֹם [in·the·day] (58) + הַהֽוּא [that] (17) = 2347.
Rashi
“On that day.” This refers to the Day of Judgment.
Ibn Ezra
And they shall bow down. Another time [the verse states], “Because of all these things mentioned, the hearts of their owners will become haughty, and in their destruction they shall bow down.”
Radak
And he shall slaughter. This is explicitly stated:
Metzudat David
And he shall be bowed down. Then the arrogance of man will be humbled:
Malbim
And "He shall humble"—the Name shall humble the haughtiness of people who are great in their own self-exaltation (in contrast to "proud" and "lofty"), and the lowliness of those who are elevated in a fortuitous manner (as above, verse 11) (in contrast to "exalted" and "lowly"), and only the Lord alone is exalted, but:
Verse structure: 3 words, 16 letters. Verse gematria: 350 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "entire" (כָּלִ֥יל, 4 letters) and the longest is "and·the·idols" (וְהָאֱלִילִ֖ים, 8 letters). 2 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·the·idols" (וְהָאֱלִילִ֖ים), "it·passed" (יַחֲלֹֽף). 3 unique roots are used. First appearance of the root חלף ("it·passed") in Isaiah. Full calculation: וְהָאֱלִילִ֖ים [and·the·idols] (132) + כָּלִ֥יל [entire] (90) + יַחֲלֹֽף [it·passed] (128) = 350.
Rashi
"They shall wholly pass away." All of it shall pass away; they shall all perish.
Ibn Ezra
And the idols. They shall pass away, i.e., be cut off; and similarly, "all those who are subject to passing away" (Proverbs 31:5), meaning those upon whom death is decreed; and "my beloved is near, he passes by and goes his way" (Song of Songs 2:11).
Klil. A word that applies to a singular masculine and feminine, and to plurals, and the meaning is "entire," as in "entirely of blue" (Exodus 28:31) and "it shall be entirely" (Leviticus 6:16).
And the yud [prefix] of "yichlof" refers back to the Exalted Name.
Radak
And the idols. Even though the idols have already ceased among most of the nations, today there are still idolaters at the farthest east, and they too will still be considered as non-Jews who prostrate themselves and serve an image. And then, in the days of the Messiah, all the idols will be cut off completely. Therefore, it says "completely," and similarly, "completely shall you burn it." And the meaning of "shall pass away" is "shall be cut off," namely, God will cut them all off. And similarly, regarding the matter of cutting off, if it passes away and is shut out, and its strength passes away.
Metzudat David
"It shall entirely pass away." He will cause all of them to pass away from the world.
Metzudat Zion
Kilim. From the root k-l-l, and similarly, "all of it shall be of blue" (Exodus 38:8).
"Yichalef." The matter of being removed from the world:
Malbim
“The idols shall utterly pass away” – from the world. This means that He will not deal with them as a proud man deals with his enemies, merely subduing them, but rather He will cause them to pass away completely, with total annihilation.
And men shall go into the caves of the rocks, And into the holes of the earth, From before the terror of Hashem, And from the glory of His majesty, When He arises to shake mightily the earth.
verse value 3374
Insights
Verse structure: 13 words, 58 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "dust" (עָפָ֑ר, 3 letters) and the longest is "and·into·holes·of" (וּבִמְחִלּ֖וֹת, 7 letters). 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "in·caves·of" (בִּמְעָר֣וֹת), "rocks" (צֻרִ֔ים), "and·into·holes·of" (וּבִמְחִלּ֖וֹת). 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "the·land" (root ארץ, 169x in Isaiah); "and·they·shall·come" (root בוא, 120x in Isaiah). First appearance of the root קום ("when·He·arises") in Isaiah. First appearance of the root ערץ ("to·tremble") in Isaiah. The etnachta (major mid-verse pause) falls on 'dust', dividing the verse into phrases of 5 and 8 words. Full calculation: וּבָ֙אוּ֙ [and·they·shall·come] (15) + בִּמְעָר֣וֹת [in·caves·of] (718) + צֻרִ֔ים [rocks] (340) + וּבִמְחִלּ֖וֹת [and·into·holes·of] (492) + עָפָ֑ר [dust] (350) + מִפְּנֵ֞י [from·face·of] (180) + פַּ֤חַד [terror] (92) + יְהֹוָה֙ [Hashem] (26) + וּמֵהֲדַ֣ר [and·from·majesty·of] (255) + גְּאוֹנ֔וֹ [His·majesty] (66) + בְּקוּמ֖וֹ [when·He·arises] (154) + לַעֲרֹ֥ץ [to·tremble] (390) + הָאָֽרֶץ [the·land] (296) = 3374.
Rashi
"and they came." The inhabitants of the land were in the caves of the rocks:
Mehalot. These are the same as the caves:
“Upon His arising.” For the Day of Judgment.
"To terrify the land." To break the wicked of the land:
Radak
“And they came into narrow caves”: The word “caves” does not change in its construct state. It means that the gentiles will hide in caves and in holes, for they think that they will be saved there.
“to shake the earth.” As its Targum translates: “to crush the wicked of the earth.”
Metzudat David
"And they shall come." The nations will come to hide in the caves, etc.
The land. The inhabitants of the land:
Metzudat Zion
And in the "mehalot." It is a kind of cave.
To crush. To break, as it is stated: "You shall not be terrified by them" (Deuteronomy 7:21), where the word *lo ta'areitz* is interpreted in the sense of breaking or crushing.
Malbim
“And they shall come,” in contrast to what the prophet claimed (in verse 10) that it is fitting that He not bear their sin and that they come into the clefts of the rocks because of the fear of the Lord, he says that indeed this will be the case at the time when He arises to punish and to shatter the wicked of the earth, because of the fear of the Lord, the statements being restricted (as stated above in verse 10):
In that day a man shall cast away His idols of silver, and his idols of gold, Which they made for themselves to worship, To the moles and to the bats;
verse value 4992
Insights
Verse structure: 16 words, 71 letters. Verse gematria: 4992 is divisible by 26, the value of the divine name Hashem. The shortest word is "and·(object marker)" (וְאֵ֖ת, 3 letters) and the longest is "and·to·the·bats" (וְלָעֲטַלֵּפִֽים, 8 letters). Words sharing gematria 81: idols·of, idols·of. 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "will·cast·away" (יַשְׁלִ֣יךְ), "they·made·for·themselves" (עָֽשׂוּ־לוֹ֙), "to·dig" (לַחְפֹּ֥ר). The root אליל appears 2 times in this verse. 14 unique roots are used. Frequent roots: "which" (root אשר, 176x in Isaiah); "in·the·day" (root יום, 124x in Isaiah); "they·made·for·themselves" (root עשה, 101x in Isaiah). First appearance of the root שלך ("will·cast·away") in Isaiah. First appearance of the root פרה ("moles") in Isaiah. The etnachta (major mid-verse pause) falls on 'his·gold', dividing the verse into phrases of 10 and 6 words.
Rashi
"To bow down to the mole’s fruits." Idols in the form of moles, a species of creeping things that dig into the earth, which they call "talpos" in the Old French language.
And bats. “Kalba” is a term in the Old French language. One may also interpret the verse “and his idols which he has made for himself to bow down to, a person shall cast away” as referring to throwing them into cracks and crevices that he finds before him when he goes to flee and hide.
Ibn Ezra
"On the day. Which they made for Him, the ones who made, like 'And he said to Joseph' (Genesis 48:1), 'That which they had already made' (Ecclesiastes 2:12):"
"to dig for the beasts." According to my opinion, the one (the other manuscript reads: the name of the one) is a mole, and it is the name of a bird that flies at night like a bat, and brings itself by day to a hidden place. And there are those who say that it is a bird that eats the fruits at night. And these are two words.
Radak
"On that day." In the days of the Messiah, when God will execute judgment upon the wicked.
"His idols of silver and his idols of gold." As he explained, even today at the edge of the land of the East, they serve idols of silver and gold, and also in the forms of silver and gold.
“to dig pits.” The reason for the letter lamed in the word is that it belongs to the verb “he shall cast,” which was mentioned earlier; that is, into the pits and into the holes of the bats shall they cast the idols. And Jonathan [ben Uzziel] explained that the reason for the letter lamed is that it belongs to the adjacent word “to bow down,” which he translated as “to bow down to error and to idols”; he translated [the phrase] “and to bats” as “and to idols,” because there are those who worship bat-shaped forms. And according to his interpretation as well, “to dig pits” would be understood as if it were a single word, even though it consists of two words, and they interpret it as a bird that pecks at fruits. And there are those who interpret it as a creeping creature that digs pits in the ground, and they worshipped its form. And therefore, its interpretation would be that “to dig pits” consists of two words, and the meaning of “pits” would be “holes.” Similar to this is the statement of our Sages, “pira de-shfuli,” which means a pit into which they cast date pits. And he said that a person shall cast the idols into places where they dig pits to hide there, and they shall cast the idols there as an act of contempt, because they did not benefit them; and if they are saved [from destruction], they shall break them to become silver and gold, not idols.
Metzudat David
"Which they made for him." Which they made—each one for himself, to bow down to it.
“To dig pits.” This refers back to the word “he shall cast,” to say that the idols shall be cast into the deep pits and into the bat-holes.
Metzudat Zion
"To dig pits." Its explanation is as if it were a single word, and it is the word for "excavation," with both the ayin and the lamed of the verb doubled, to indicate deep excavations, just as "adammad" means very red, and similarly "yarkark" and its like.
And to bats. The name of the bird is bat, and it is the one that flies at night.
Malbim
"On that day," in the light of this verse, for the worshippers of the ancient idols used to attribute divinity also to the forms of animals, the beasts of the land, both those of the inhabited regions and the wilderness, and the sea, and the birds of the wing, until even to the detestable creeping things dwelling in earthen burrows, such as moles and bats, they would accord honor and dominion. And the futility of their worship was according to their belief in a vain thing, that the animals, or the spiritual forces to which they were connected, each ruled in his place of dwelling: the beasts of the wilderness have dominion over the wilderness, the beasts of the land over the land, the fish which are in the waters rule over the waters, the crocodiles over the seas, and these creeping things, moles and bats, rule over the burrows of the earth and the rock caves where their dwelling is. And their practice was to dedicate worship to each one of the forms of animals at the time they needed to derive benefit from that place where that living creature ruled there. For example, when they needed to sail on the waters, they would bow down to the god Dagon; when they wanted to plow the earth, they would offer incense to the form of an ox, for much produce is by the strength of an ox; and when they needed to hide in caves and burrows, they would bow down to the form of these creeping things, moles and bats. According to this assumption, I say that after the idols will completely pass away, they will no longer do as they do today, that when they come to hide in caves and burrows, they bow down to moles and bats. For then, even though they will enter rock caves and earthen burrows out of fear of the Lord, nevertheless, not only will they not make anew idols of these creeping things to bow down to, but on that day man will cast away his silver idols, and even his gold idols, which are more valuable, even those which he had made long ago to bow down to moles, he will cast them away then and will not serve them at that time. And what will be the reason for this, that he will cast them away then? For.
To go into the clefts of the rocks, And into the crevices of the crags, From before the terror of Hashem, And from the glory of His majesty, When he arises to shake mightily the earth.
verse value 3044
Insights
Verse structure: 13 words, 61 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "terror" (פַּ֤חַד, 3 letters) and the longest is "in·clefts·of" (בְּנִקְר֣וֹת, 6 letters). 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "in·clefts·of" (בְּנִקְר֣וֹת), "the·rocks" (הַצֻּרִ֔ים), "and·in·crevices·of" (וּבִסְעִפֵ֖י). 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "the·land" (root ארץ, 169x in Isaiah); "to·come" (root בוא, 120x in Isaiah). First appearance of the root סעיף ("and·in·crevices·of") in Isaiah. First appearance of the root סלע ("the·crags") in Isaiah. The etnachta (major mid-verse pause) falls on 'the·crags', dividing the verse into phrases of 5 and 8 words. Full calculation: לָבוֹא֙ [to·come] (39) + בְּנִקְר֣וֹת [in·clefts·of] (758) + הַצֻּרִ֔ים [the·rocks] (345) + וּבִסְעִפֵ֖י [and·in·crevices·of] (228) + הַסְּלָעִ֑ים [the·crags] (215) + מִפְּנֵ֞י [from·face·of] (180) + פַּ֤חַד [terror] (92) + יְהֹוָה֙ [Hashem] (26) + וּמֵהֲדַ֣ר [and·from·majesty·of] (255) + גְּאוֹנ֔וֹ [His·majesty] (66) + בְּקוּמ֖וֹ [when·He·arises] (154) + לַעֲרֹ֥ץ [to·tremble] (390) + הָאָֽרֶץ [the·land] (296) = 3044.
Ibn Ezra
"to enter into the hollowed-out place." A place that has been hollowed out:
And in the branches: Like the shape of limbs that emerge from the rock, and they will hide there.
"To terrify." It is a transitive verb. And it is possible that "do not be terrified" (Joshua 1:9) is also [understood this way], with the word "your heart" omitted. And [from this] is called "cruel" (Isaiah 29:20), an adjective derived from [the root], just as "the Emim" (Genesis 14:5).
Radak
“to come into the clefts of the rocks.” This means that they will flee to enter into the caves of the rocks, and the caves are called “clefts” (neqerot). Similarly, “and I will place you in the cleft of the rock,” because they are hewn out of the rocks, and there they make caves.
And regarding the "branches" of the rocks: They also came to take refuge among "teeth" of the high rocks, and the tooth of the rock resembles the branch of a tall tree. Likewise, in the phrase "branch of the rock of Edom."
Metzudat David
“to come.” This means: when he will go to come through the clefts of the rock, etc., then on the way of his walking, he will cast the idols from his hand.
Metzudat Zion
B'nikrat. The term "hole" and "pierced" are similar, as in "and to the hollow of the pit from which you were dug" (below 21).
And in "branches." Its meaning is the protruding tooth of the rock. Likewise, in "the branch of the rock" (Judges 15:8). It is a metaphorical term derived from the protruding limb of a tree, which is called a "branch," as it is stated, "and all its branches" (below, 27).
Malbim
"To come," does it not mean that what will need to come in the hollows of the rocks will be because of the fear of the Lord, because of His punishment and the exalted awe (as stated above), and how is it possible that he would bow down to another god, after he recognizes the kingship of the Lord and His awe?
Cease you from man, in whose nostrils is a breath; For how little is he to be accounted!
verse value 1712
Insights
Verse structure: 9 words, 36 letters. The shortest word is "to·you" (לָכֶם֙, 3 letters) and the longest is "from·the·man" (מִן־הָ֣אָדָ֔ם, 6 letters). 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "from·the·man" (מִן־הָ֣אָדָ֔ם), "in·his·anger" (בְּאַפּ֑וֹ), "for·in·what" (כִּֽי־בַמֶּ֥ה). 9 unique roots are used. Frequent roots: "who" (root אשר, 176x in Isaiah); "he" (root הוא, 98x in Isaiah); "in·his·anger" (root אף, 39x in Isaiah). First appearance of the root לכם ("to·you") in Isaiah. First appearance of the root נשמה ("breath") in Isaiah. The etnachta (major mid-verse pause) falls on 'in·his·anger', dividing the verse into phrases of 6 and 3 words. Full calculation: חִדְל֤וּ [cease] (48) + לָכֶם֙ [to·you] (90) + מִן־הָ֣אָדָ֔ם [from·the·man] (140) + אֲשֶׁ֥ר [who] (501) + נְשָׁמָ֖ה [breath] (395) + בְּאַפּ֑וֹ [in·his·anger] (89) + כִּֽי־בַמֶּ֥ה [for·in·what] (77) + נֶחְשָׁ֖ב [was·accounted] (360) + הֽוּא [he] (12) = 1712.
Rashi
Desist from man. Not to listen, namely to those who lead you astray from following Me and to bow down to the works of his hands:
“Whose breath is in his nostrils.” This teaches that all his life and strength depend on the breath of his nostrils, which is a fleeting spirit that is within him today and will depart from him tomorrow. A fortiori, how much more so is this true for the likeness of a mole, which has no substance. Another interpretation: “Cease from all your evil ways”. Learn from the human being “whose breath is in his nostrils.” Have you seen how little account is made of him? And a fortiori, how much more so is this true for idols, which are accounted as nothing.
Ibn Ezra
"Cease, etc." – After the Holy Name has decreed against you, and this is "because of the fear of the Lord," there is no power in man to annul His decrees. Therefore, "cease from man, that he may not save you, for they are but vanity."
Radak
“Cease from man.” Then each one will say to his fellow, “Cease from man, for the fear of the Lord shall be upon all the world.” And a man will say to his brother, “Let there no longer be upon you the fear of flesh and blood, but only the fear of God alone.” For man is considered as nothing, for in a brief moment he will die, for the soul is in his nostrils—meaning, it is close to departing. And it says “in his nostrils” because the breath of life depends on the nostrils. For through the openings of the nostrils, the natural heat that is in the heart constantly exits, and likewise, the coolness of the air enters into him through the openings of the nostrils. By this means, man lives, as is known in the wisdom of nature. If so, since his life is short, how is he considered significant? And how is it possible to rely upon him or to fear him?
Metzudat David
“Cease from your ways. Restrain yourselves from the service of idols, for you will understand the matter from the human being who has a soul in his nostrils: Have you seen what account he is held in? Is it not so that his spirit will go forth and he will return to his earth? And if so, how much the more unfit is it to serve an idol, which does not even possess a breath of life!”
Malbim
“Cease!” Whenever He mentions the delusion of the men of his generation, who exchanged their honor for vanity by bowing down to such detestable creeping things, as if these insects were more esteemed than man, He says: “If you are acting this way, cease from being called by the name of ‘man’ in whose nostrils is breath.” For you are not within the category of a living man who possesses a living soul, nor are you of his kind at all. For if you were a species within the genus of man, how would it be accounted for, and what is the advantage of man over the beast? (And the meaning is that every proposition in which the predicate contradicts the subject is a false proposition, and it is necessary to eliminate one of the extremes of the proposition, either the subject or the predicate. The proposition that these deluded ones posited, “Man must bow down to the beast,” has as its subject the term “man,” which indicates its unique distinction, namely that it is a living, speaking being, superior to its general category, which is merely “living.” This contradicts its predicate, which is “must bow down to the beast,” for this indicates that the beast is superior to man, since the one who is worshipped is superior to the one who worships him. And it is necessary to eliminate either the predicate of the proposition, which they decreed that man should honor the beast, and if you do not wish to nullify this extreme of the proposition, it is necessary to eliminate the subject of the proposition, the term “man”). And therefore it says, “Cease from being called by the name of ‘man’ in whose nostrils is breath.” For if you are called by the name of “man,” while maintaining that he is subordinate to the beast, how is it accounted for, and in what way does he differ from his general category to be called by his specific name, which is the name “man”?
Ibn Ezra
Radak
Malbim