The burden of Tyre. Howl, you ships of Tarshish, For it is laid waste, so that there is no house, no entering in; From the land of Kittim it is revealed to them.
verse value 4203
Insights
Verse structure: 11 words, 49 letters. The shortest word is "Tyre" (צֹ֑ר, 2 letters) and the longest is "is·revealed·to·them" (נִגְלָה־לָֽמוֹ, 7 letters). 2 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "for·laid·waste" (כִּֽי־שֻׁדַּ֤ד), "is·revealed·to·them" (נִגְלָה־לָֽמוֹ). 11 unique roots are used. Frequent roots: "from·land·of" (root ארץ, 169x in Isaiah); "from·the·vicinity·of" (root בוא, 120x in Isaiah); "from·house" (root בית, 67x in Isaiah). The etnachta (major mid-verse pause) falls on 'Tyre', dividing the verse into phrases of 2 and 9 words. Full calculation: מַשָּׂ֖א [burden] (341) + צֹ֑ר [Tyre] (290) + הֵילִ֣ילוּ [howl] (91) + אֳנִיּ֣וֹת [ships·of] (467) + תַּרְשִׁ֗ישׁ [Tarshish] (1210) + כִּֽי־שֻׁדַּ֤ד [for·laid·waste] (338) + מִבַּ֙יִת֙ [from·house] (452) + מִבּ֔וֹא [from·the·vicinity·of] (49) + מֵאֶ֥רֶץ [from·land·of] (331) + כִּתִּ֖ים [Kittim] (470) + נִגְלָה־לָֽמוֹ [is·revealed·to·them] (164) = 4203.
Rashi
“Let the ships of Tarshish wail.” They used to become wealthy through the merchants of Tyre, who would bring ships of Tarshish laden with merchandise to Tyre. Tarshish is the name of the sea.
"For it is plundered from the house of entry." For it is destroyed from within, the place where you were accustomed to lodge; you will no longer enter into it, and you will no longer have a place in Tyre to lodge there.
“From the land of the Kittim.” They are the Romans.
It was revealed to them. “The plunderer of the men of Tyre,”—this is another matter: From the land of the Kittim it was revealed to the men of Tarshish, the plunder of Tyre, for the sons of Tyre had fled to the Kittim, and from there the news was heard.
Ibn Ezra
The burden of Tzor. Tzor is by the sea, and Nebuchadnezzar captured it.
"For he has plundered every house" – in Tyre, so that no merchant would come.
“Ma’arat Ketim.” Even from the Land of the Kittim, which is distant, this plunder was revealed to them. And he mentioned the Kittim on account of the ships, as it is stated: “And ships shall come from the coast of the Kittim” (Numbers 24:24).
Radak
“Burden of Tyre.” He prophesied concerning Tyre that it would be destroyed, for it was a commercial city, as it says. Therefore, he spoke against Tarshish, which is by the sea and was also a commercial city, and ships would constantly come from Tarshish to Tyre. Therefore, he said, “Let the ships of Tarshish lament,” meaning: mourn, for you no longer have a place to go, since Tyre will be destroyed. And this is what he said: “Plundered from the house of entry, plundered are your houses and your place where merchants used to come there; now plundered is the entry, every merchant.” And the meaning of “from the house” is “from being a house and a place.” Similarly, “And I will make you cease from prostitution” means “from being a prostitute,” and “And they will despise you from being a queen” means “from being a queen,” and “And it will be removed from being a mistress” means “from being a mistress.”
“From the land of the Kittim it was revealed to them.” The Targum renders: “From the land of the Kittim they came upon them.” And we see that Nebuchadnezzar destroyed it, as is explicitly stated in Ezekiel. Now, the Kittim are from the descendants of Yavan. If so, how can it say, “From the land of the Kittim it was revealed”? My master and father, of blessed memory, explained that the Kittim were merchants who went to Babylon and told them to come to Tyre, so that they could capture them, and they would assist them and bring them by sea.
Metzudat David
The ships of Tarshish shall wail. The men of the ships who travel on the sea of Tarshish to bring merchandise to Tyre shall wail henceforth over the destruction of Tyre.
"Because it has been plundered." For Tyre has been plundered from having a house in it, and from being brought into it.
From the land of the Kittim. The plunder of Tyre was revealed to the men of the ships from the land of the Kittim, for there the sons of Tyre fled.
Metzudat Zion
"Make a lament." From the word "lamentation."
"Despoiled. Wronged [i.e., ravaged]:"
From the house. [The word] "to be" is written as "yotze" (with a zayin), and similarly "mavo" (entrance) and its like. And "vayma'asekha me-melekh" (1 Samuel 15:23), and its explanation is: "to be king."
To them. To them:
Malbim
“Burden of Tyre”: “He has borne his burden.” How is this to be understood? After the rock [i.e., Tyre] fell into the hands of Nebuchadnezzar, refugees fled to the land of Kittim and there first announced the news. And when the ships of Tarshish, which were sailing to Tyre for trade, passed through the land of Kittim, it was revealed to them by the inhabitants of Kittim regarding the fall of Tyre. The measure of the verse is: “From the land of Kittim it was revealed to them” (namely, to the ships of Tarshish) these matters. The inhabitants of Kittim said to them: “Lament, you ships of Tarshish, for the plunderer has struck the house, and you will find no inn to lodge in; moreover, you will not even find an entrance, nor even a shore for the ships to come to. For after Nebuchadnezzar conquered Tyre and destroyed all the houses, the sea rose and flooded everything, until even the shore that was there for the ships was ruined.”
Be still, you inhabitants of the coast-land; You whom the merchants of Zidon, that pass over the sea, have replenished.
verse value 1230
Insights
Verse structure: 8 words, 27 letters. The shortest word is "where?" (אִ֑י, 2 letters) and the longest is "Zidon" (צִיד֛וֹן, 5 letters). Words sharing gematria 50: blood, sea. 2 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "blood" (דֹּ֖מּוּ), "have·filled·you" (מִלְאֽוּךְ). 8 unique roots are used. Frequent roots: "dwelling" (root ישב, 71x in Isaiah); "crossing" (root עבר, 41x in Isaiah); "where?" (root אי, 30x in Isaiah). First appearance of the root סחר ("going·around") in Isaiah. The etnachta (major mid-verse pause) falls on 'where?', dividing the verse into phrases of 3 and 5 words. Full calculation: דֹּ֖מּוּ [blood] (50) + יֹ֣שְׁבֵי [dwelling] (322) + אִ֑י [where?] (11) + סֹחֵ֥ר [going·around] (268) + צִיד֛וֹן [Zidon] (160) + עֹבֵ֥ר [crossing] (272) + יָ֖ם [sea] (50) + מִלְאֽוּךְ [have·filled·you] (97) = 1230.
Rashi
“Be silent, inhabitants of the island.” Mourn and sit in silence, inhabitants of the island of the sea. For what reason? Because the merchants of Sidon, who traversed the seas, were accustomed to fill you with all kinds of merchandise. Now, when Tyre falls, Sidon will fall with it, for they were close to one another, within a day’s journey.
Ibn Ezra
“Like the inhabitants of the sea.” This is an allusion to Tzur, for even though it was full of Sidon’s merchants, it too was by the sea. And the proof is: “And his flank was toward Sidon” (Genesis 49:13).
Radak
“Damo yoshvei ay” – “The inhabitants of the isles are silent.” [This refers] to those dwelling on the islands in the sea, who are merchants and travel by ships; now they are silent, meaning they fell silent and were distressed, because your city of commerce has been destroyed. And Jonathan [ben Uzziel] translated [in the Targum]: “They are broken.” And Sidon, too, was situated by the sea.
A merchant of Sidon crosses the sea. "Maluach" is a singular term used in a general sense, just as in "And I had an ox and a donkey," meaning that if the horse is forbidden and the donkey is forbidden; "Thus you shall say to the man of Jabesh-gilead," and similar cases.
“Mila’ukh” corresponds to “Tzor.” And its interpretation is: “They filled you with merchandise.” And in “Mila’ukh,” the lamed is light, and it ought to be dagesh-ed, for it is from the dagesh category.
Metzudat David
“Be silent, inhabitants of the island.” The inhabitants of every island among the islands surrounding Tyre — sit, be silent, and grieve, for your city of trade has been destroyed.
A merchant of Sidon. This means: and likewise every merchant among the merchants of Sidon.
“Passing over the sea, full of ships.” For whoever was traveling in ships on the sea would fill you, O Tyre, with many goods, and from this the merchants of Sidon would derive great profit; but now commerce has ceased.
Metzudat Zion
"Domo." The matter of silence, as in "And Aaron was silent" (Leviticus 10:3). That is to say, they were distressed, for it is the way of one who is distressed to sit in silence.
Malbim
“Be silent,” for Sidon was adjacent to Tyre, and at the time of Tyre’s prosperity, Sidon was considered insignificant. But after Tyre’s downfall, all commerce was diverted to Sidon, and she became exceedingly wealthy, until she too was subsequently destroyed by Nebuchadnezzar. The prophet depicts Sidon mourning for Tyre, because the people of Sidon suffered great loss at that time, since they had property and merchandise in Tyre. The prophet says to them: “Be silent, you inhabitants of the isle; why do you weep over the destruction of Tyre? Specifically, you, O Sidon, why do you weep? Behold, from now on, the sea will fill you with goods, for commerce will turn to you, and your loss due to Tyre will now be filled double.”
And on great waters the seed of Shihor, The harvest of the Nile, was her revenue; And she was the mart of nations.
verse value 3314
Insights
Verse structure: 10 words, 40 letters. The shortest word is "seed" (זֶ֣רַע, 3 letters) and the longest is "her·produce" (תְּבוּאָתָ֑הּ, 6 letters). 1 word in this verse appears nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "her·produce" (תְּבוּאָתָ֑הּ). 10 unique roots are used. Frequent roots: "and·it·was" (root היה, 213x in Isaiah); "nations" (root גוי, 65x in Isaiah); "and·in·water" (root מים, 41x in Isaiah). The etnachta (major mid-verse pause) falls on 'her·produce', dividing the verse into phrases of 7 and 3 words. Full calculation: וּבְמַ֤יִם [and·in·water] (98) + רַבִּים֙ [many] (252) + זֶ֣רַע [seed] (277) + שִׁחֹ֔ר [Shihor] (508) + קְצִ֥יר [harvest] (400) + יְא֖וֹר [Nile] (217) + תְּבוּאָתָ֑הּ [her·produce] (814) + וַתְּהִ֖י [and·it·was] (421) + סְחַ֥ר [mart·of] (268) + גּוֹיִֽם [nations] (59) = 3314.
Rashi
"And in many waters." When the seed came from Egypt, which sits upon the stream Shihor, to Tyre:
"Reaping the Nile." Egypt was the grain of Tyre.
Sihor. This is the Nile, as it is stated (Joshua 13:3): “From Sihor, which is east of Egypt.” And they used to bring grain to Tyre on Egyptian ships.
And it shall be. Rock:
The trade of the nations: from a large populace, for all the nations brought their merchandise to it.
Ibn Ezra
"And in many waters, etc." The merchants used to bring to Tyre the seed of the waters of Shihor, and its harvest was the grain of the Nile of Egypt.
"And it was a market of nations." The word "ba'alat" [mistress of] is omitted, just as in the verse "and its lack cannot be numbered" (Ecclesiastes 1:15), where the word is also omitted.
Radak
“and in many waters.” The verse is inverted: it states, “and the seed of Shihor,” which refers to that which is in the waters, and “the harvest of the Nile,” which is the grain of Tzor. That is to say, she would come to Egypt for her needs of grain, because Egypt is abundant in grain, since it does not require rain, for the river called Shihor waters that land. And this is what it says, “in many waters.”
"And it was a merchant of nations." It was the merchandise of the nations, for all of them were trading in it.
Metzudat David
"And in many waters." By a route of many waters grain from Egypt, which is situated on the Shihor, would come to Tyre.
"The harvest of the Nile is her produce." The grain that comes to Tyre of the sea is harvested from the Nile—that is to say, it is reaped from the fields of Egypt, which grow by means of the irrigation of the Nile. It was abundant in grain and good for food. This is a repetition of the matter stated in the preceding verse.
"And it was a market of nations." Tyre was a market of nations; all of them traded with it.
Metzudat Zion
Shiḥor. It is the Nile:
The Nile is called the Yeor.
Malbim
“And in many waters, seed of Shichor; also now it will be filled with seed of Shichor”—this refers to the Nile of Egypt, which they send out upon many waters to distant islands for trade. For Egypt used to grow abundant crops, and it used to supply many nations with the seed and harvest of its crops. “R”L” (that is to say): both the seed and the harvest of the Nile, namely, the produce of the Nile. For they would export from Egypt special grain intended for sowing, which would yield its like; and they would also sell it as it was, with its straw and ears, and this is called “the harvest of the Nile.” Moreover, they would sell grain that had been threshed in a threshing-floor, and this is called “produce.” And in all these types of goods destined for commerce, that which crosses the sea shall fill you, so that it will become “the trade of the nations”—it will now become a city of trade for many nations. Therefore, you have no reason to grieve over the downfall of Tyre.
Be you ashamed, O Zidon; for the sea has spoken, The stronghold of the sea, saying: ‘I have not travailed, nor brought forth, Neither have I reared young men, nor brought up virgins.’
verse value 4508
Insights
Verse structure: 14 words, 67 letters. The shortest word is "sea" (יָ֔ם, 2 letters) and the longest is "and·not·I·have·borne" (וְלֹֽא־יָלַ֗דְתִּי, 8 letters). Words sharing gematria 271: for·he·said, saying. 6 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "put·to·shame" (בּ֣וֹשִׁי), "for·he·said" (כִּֽי־אָמַ֣ר), "not·I·have·travailed" (לֹא־חַ֣לְתִּי). The root אמר appears 2 times in this verse. 12 unique roots are used. Frequent roots: "and·not" (root לא, 286x in Isaiah); "for·he·said" (root אמר, 244x in Isaiah); "and·not·I·have·borne" (root ילד, 31x in Isaiah). First appearance of the root בתולה ("virgins") in Isaiah. The etnachta (major mid-verse pause) falls on 'saying', dividing the verse into phrases of 7 and 7 words. Full calculation: בּ֣וֹשִׁי [put·to·shame] (318) + צִיד֔וֹן [Zidon] (160) + כִּֽי־אָמַ֣ר [for·he·said] (271) + יָ֔ם [sea] (50) + מָע֥וֹז [stronghold·of] (123) + הַיָּ֖ם [sea] (55) + לֵאמֹ֑ר [saying] (271) + לֹא־חַ֣לְתִּי [not·I·have·travailed] (479) + וְלֹֽא־יָלַ֗דְתִּי [and·not·I·have·borne] (491) + וְלֹ֥א [and·not] (37) + גִדַּ֛לְתִּי [I·have·reared] (447) + בַּחוּרִ֖ים [young·men] (266) + רוֹמַ֥מְתִּי [I·have·raised·up] (696) + בְתוּלֽוֹת [virgins] (844) = 4508.
Rashi
"Be ashamed, Sidon; for Tyre has been overwhelmed."
"For the sea has said." For the rock that dwells in the stronghold of the sea, which is the principal head of the kingdom, has said: "Behold, I am as one who has not been ill and has not given birth to young men, for they have all been slain; and behold, I am as one who has not reared virgins." And so too does the Targum render it. And our Sages said in an aggadic interpretation: "Be ashamed, Sidon, for the sea has said: 'What am I, who have no sons and daughters to worry about, lest they be captured in poverty? I do not transgress the commandment of my Creator to cross the boundary of the sea which He has set for me. How much more so should you be ashamed, Sidon, who have cause to worry about all these things!'"
Ibn Ezra
"Be ashamed." For it says, "The sea." This refers to the mighty one in all the sea, and the meaning concerns Tyre, as if there were no people on the island of Tyre, and this is the meaning of "I did not travail."
Radak
“Be ashamed, Tyre.” Once the place of your trade has been destroyed, be ashamed and humiliated, for behold, the sea has spoken — that is, Tyre — because her trade was conducted by sea, and she was the stronghold of the sea, meaning the stronghold of all the cities that are on the seashore. It said: When she saw her destruction, “I am today as if I had not been in labor, nor given birth, nor raised young men, nor exalted virgins,” for I am today desolate and bereaved. This is an allegory, comparing the city to a woman who labors in childbirth, gives birth to sons, raises them, and exalts them. And similarly it is said, “For Zion has labored and given birth to her children.” And Jonathan [ben Uzziel] translated in the Targum: “For the sea said, ‘the West has spoken, that dwells in the strength of the sea.’” And he translated “I have not labored, nor given birth” as “Would that I had not nurtured, nor brought forth, nor multiplied generations, nor adorned virgins,” meaning: Would that I had not had all this honor, for what good does it avail, since its end is to be desolate?
Metzudat David
"Be ashamed, Sidon." Once your place of commerce has been destroyed, be ashamed and humiliated.
"For the sea said": For the sea that surrounds Tyre said, and it mourns for Tyre, and thus it says: "You, O Tyre, are the stronghold of all the cities that dwell by the seashore. You ought to say: 'I am as though I had not labored in childbirth, and as though I had not given birth,' etc., for I have remained desolate, without sons and daughters. And since this is so, be ashamed, O Sidon, for where will you carry your merchandise?"
"I exalted." This refers back to the word "and not," as if it said, "And I did not exalt the virgins."
Metzudat Zion
Ma'oz. The meaning is strength:
"Chalti." So too, the pains of childbirth are called "chavlei," and likewise "chalnu" is akin to "yaladnu" (below, 26).
"I have exalted." Its meaning is like "I have grown."
Malbim
“Be ashamed, Sidon,” but the commentator replies from his words: “Do not imagine that you began to rejoice in vain over the downfall of Tyre and that its trade was transferred to you; be ashamed of this joy of yours, for this very thing also caused your destruction. And through your success now, the enemy came also to destroy you, for the sea said—meaning the sea, and specifically the stronghold of the sea, the strong place of the sea where an island and fortress were made for human settlement within the sea—it said, ‘Would that I had not been in labor, would that I had never had the pains of childbirth at all, now that all are lost. And if I had the pains of childbirth, would that I had not given birth, and the children had died in the womb. And if I had given birth, would that I had not raised up young men, and they had died in their youth. And would that I had not exalted virgins in rank and importance, for because they died in their maturity, the grief is doubled, as it is stated in the curse upon Eli (1 Samuel 3:17), “And all the increase of your house shall die men.” This is a vivid parable for Tyre, for one does not grieve so much over one who dies in old age, or over a nursing infant or a miscarriage, but over a young man cut off in the prime of his years, the mourning is very great. And likewise, if Sidon had prolonged its tranquility like Tyre, the grief would not have been so great. But since it did not prolong its days, it would have been better if it had not been born and had been a miscarriage, which means if it had not begun to succeed at all.”
When the report comes to Egypt, They shall be sorely pained at the report of Tyre.
verse value 2125
Insights
Verse structure: 5 words, 24 letters. The shortest word is "Tyre" (צֹֽר, 2 letters) and the longest is "when·the·report" (כַּאֲשֶׁר־שֵׁ֖מַע, 7 letters). 2 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "when·the·report" (כַּאֲשֶׁר־שֵׁ֖מַע), "they shall be pained" (יָחִ֖ילוּ). 5 unique roots are used. Frequent roots: "when·the·report" (root אשר, 176x in Isaiah); "as·the·report" (root שמע, 106x in Isaiah); "to·Egypt" (root מצרים, 38x in Isaiah). The etnachta (major mid-verse pause) falls on 'to·Egypt', dividing the verse into phrases of 2 and 3 words. Full calculation: כַּאֲשֶׁר־שֵׁ֖מַע [when·the·report] (931) + לְמִצְרָ֑יִם [to·Egypt] (410) + יָחִ֖ילוּ [they shall be pained] (64) + כְּשֵׁ֥מַע [as·the·report] (430) + צֹֽר [Tyre] (290) = 2125.
Rashi
"As at the report concerning Egypt." [That is,] what they heard concerning Egypt — that I brought upon them the ten plagues, and at the end they drowned in the sea.
They will be dismayed. They will be terrified:
"As they hear" - those who hear, when the report of Tyre goes forth, that the plagues of Tyre will also be like those plagues: "blood and fire" (Joel 3:3) - this corresponds to the plague of blood; "a voice of tumult from the city" (below, 66) - this is the croaking of the frogs; "and their rivers were turned into pitch," etc.
Ibn Ezra
As it is said: “When the plundering of Egypt was heard, the hearer was dismayed; so too shall they be dismayed when they hear of Tyre.”
Radak
"When he heard concerning Egypt": When Egypt hears of the destruction of Tyre, they will be frightened and will tremble for their own sake, just as the inhabitants of Tyre trembled when they heard that Nebuchadnezzar was coming against them to wage war. For Nebuchadnezzar first destroyed Tyre, and afterward he destroyed Egypt, as is explicitly stated in the Book of Ezekiel.
Metzudat David
"As when they heard concerning Egypt." When the destruction of Tyre will be heard by Egypt, they will tremble in fear of the enemy, so that it will not come upon them as well, and they will be filled with trembling, just as the men of Tyre trembled when they heard that the enemy had come upon them.
Metzudat Zion
They shall be dismayed. The word is derived from the root meaning "dismay" and "trembling."
Malbim
Just as they heeded the news concerning Egypt, at the time when the report of Sidon’s defeat reached Egypt, then the people of Egypt would be distressed by this news, just as they were distressed when they heard of the siege of Tyre, at the time when the news of Tyre’s fall came to them. Just as the people of Egypt suffered financial loss in their property due to the fall of Tyre, since their trade was conducted there, so too did they now suffer loss because of Sidon.
Pass you over to Tarshish; howl, you inhabitants of the coast-land.
verse value 1917
Insights
Verse structure: 5 words, 22 letters. The shortest word is "where?" (אִֽי, 2 letters) and the longest is "to·Tarshish" (תַּרְשִׁ֑ישָׁה, 6 letters). 1 word in this verse appears nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "to·Tarshish" (תַּרְשִׁ֑ישָׁה). 5 unique roots are used. Frequent roots: "dwelling" (root ישב, 71x in Isaiah); "pass·on" (root עבר, 41x in Isaiah); "where?" (root אי, 30x in Isaiah). The etnachta (major mid-verse pause) falls on 'to·Tarshish', dividing the verse into phrases of 2 and 3 words. Full calculation: עִבְר֖וּ [pass·on] (278) + תַּרְשִׁ֑ישָׁה [to·Tarshish] (1215) + הֵילִ֖ילוּ [howl] (91) + יֹ֥שְׁבֵי [dwelling] (322) + אִֽי [where?] (11) = 1917.
Rashi
They passed over. The men of Tyre to flee to Tarshish:
Ibn Ezra
"Pass over to Tarshish." With a heh, like "to Tarshish."
The inhabitants of [an island]. Every island:
Radak
“Pass through Tarshish,” he said, referring to the merchants who were in Tyre: “Pass through Tarshish, for Tyre will be destroyed, and Tarshish as well, which is by the sea, and merchants would come to it, but not as they came to Tyre; and now you have no more trade with Tyre, so pass through Tarshish.”
"Wail, inhabitants of the isle! Inhabitants of the isles of the sea, wail! For your trading city has been laid waste." And according to the opinion of Jonathan, it says: "Against the people of the city," which he translated as: "They crossed over and were exiled to the land of Yema."
Metzudat David
“Pass over to Tarshish.” You, the merchants who trade with Tyre, from now on pass over to the land of Tarshish to trade there; it too is situated on the seashore, and there is room for you to trade there in times of distress.
"Inhabitants of the island." The inhabitants of every island among the islands surrounding Tyre shall make a lamentation, for from now on you shall no longer go there to trade.
Malbim
“Pass over”—with this he concludes his discourse, in response to what he initially stated, “Be silent, O inhabitants of the island,” meaning that they should not mourn; and then he reversed his words, saying that they should mourn for Tyre. He concludes by saying: “If so, since you will not gain any benefit from this success, in that you will not prolong your days, I advise you: pass over immediately to flee to Tarshish. And as for the inhabitants of the island, the inhabitants of Sidon, [you should] weep over the downfall of Tyre, and do not be silent; and all the more so, do not rejoice.”
Is this your joyous city, Whose feet in antiquity, In ancient days, Carried her afar off to sojourn?
verse value 2312
Insights
Verse structure: 9 words, 43 letters. The shortest word is "to·you" (לָכֶ֖ם, 3 letters) and the longest is "from·days·of·old" (מִֽימֵי־קֶ֤דֶם, 7 letters). 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "from·days·of·old" (מִֽימֵי־קֶ֤דֶם), "her·antiquity" (קַדְמָתָהּ֙), "carried her" (יֹבִל֣וּהָ). 9 unique roots are used. Frequent roots: "from·days·of·old" (root מים, 41x in Isaiah); "this" (root זאת, 35x in Isaiah); "her·feet" (root רגל, 20x in Isaiah). The etnachta (major mid-verse pause) falls on 'exultant', dividing the verse into phrases of 3 and 6 words. Full calculation: הֲזֹ֥את [this] (413) + לָכֶ֖ם [to·you] (90) + עַלִּיזָ֑ה [exultant] (122) + מִֽימֵי־קֶ֤דֶם [from·days·of·old] (244) + קַדְמָתָהּ֙ [her·antiquity] (549) + יֹבִל֣וּהָ [carried her] (53) + רַגְלֶ֔יהָ [her·feet] (248) + מֵרָח֖וֹק [from·afar] (354) + לָגֽוּר [to·sojourn] (239) = 2312.
Rashi
"Is this to you, the joyous city?" Behold, it has fallen before you, and He says to you: "Is this the city that was joyous in your eyes, which from days of old, from its antiquity, was joyous? Now her feet will carry her far away to seek a resting place for herself."
Ibn Ezra
"This." It is Tyre, which was a source of joy for you, as it is written: "A joy to all the earth" (Psalms 48:3). Yet behold, it is ancient, and how is it that it has now gone into captivity to a distant place?
Radak
“Is this for you?” He said: Against the men of this city you thought that Tyre would be yours forever, she who was joyful because of her great honor, and was from ancient times, and now her feet will lead her to dwell far away, meaning into exile from their land and to dwell in a land that is far away. And he said “her feet,” meaning that against her will, her feet will lead her to go into exile. This is in accordance with the way it is said: “A person’s feet are guarantors for him to the place where he is summoned, they lead him there.” And “her former glory,” it is a noun, as in “which withers before it shoots up (she-kadmat shalaf yavesh)” (Psalms 129:6), and the final he is for the feminine, and it is with a mappik, meaning the former glory of the city is from ancient times. And Jonathan translated: “from ancient times, from of old, etc.”
Metzudat David
“Is this for you?” He said this in reference to the men of Tyre. Is this what you thought—that Tyre would be yours? It was a city rejoicing in great wealth and honor from ancient times. “Its antiquity is from ancient times,” meaning that the city’s antiquity dates back to ancient times, and the beginning of its construction is from ancient times, i.e., from many years ago.
"They shall bring it." This returns to the beginning of the verse to say: And did you think that the men of such a city would cause their feet to lead them to a distant land to dwell there? This means: to flee from the enemy and to go on foot to a distant place.
Metzudat Zion
This. With the interrogative heh:
Alizah. A matter of joy:
Its yield. The meaning of "that comes" is like "a gift is brought" (yuval shai), as it is stated above (18:
From afar. Like “to a distant place.”
To dwell. To reside:
Malbim
Regarding the verse “Is this your joyous city,” now He sets His face upon Tyre, addressing His words to the inhabitants of the world, as if marveling and saying: Have you ever heard that a joyful city would leave its place to move to a distant land? And who counseled this to Tyre? None other than God. “Is this your joyous city,” He says, indicating that what Tyre abandoned from its place of birth is a matter of great strangeness from two perspectives: first, with regard to the place from which it departed; second, with regard to the place to which it is moving.
With regard to the place from which it departed, such an event is strange from two aspects: First, if it were a bad place that did not delight its inhabitants, in contrast to that, it is said, “Is this your joyous city,” implying it was a joyful place. Second, if their stay in that place had not been long, it would have been easy for them to abandon it; in contrast to that, it is said, “Surely from of old you were established,” meaning her establishment dates back to ancient times, for she was already an ancient and established city from days of old.
With regard to the place to which they are going, there are three points of strangeness: First, one who changes his location necessarily knows where he is going; he does not go wherever his feet may lead him, without a designated destination. Hence it is asked, “How shall her feet lead her?” for she does not yet know where she is going. Second, it would be strange to go without knowing to which place one is heading, even if it were a nearby place within the same country, where one would at least know the nature of the country. In contrast to that, it is said, “From afar.” Third, it sometimes happens that one goes even from afar to seek a place, but does not take his house and household utensils with him to dwell there, only to scout for a location. In contrast to that, it is said, “To dwell,” indicating that they have already uprooted their residence from the first place. Therefore, it is impossible that their departure was of their own free will. Hence, we should marvel at this.
Who has devised this against Tyre, the crowning city, Whose merchants are princes, Whose traffickers are the honourable of the earth?
verse value 3273
Insights
Verse structure: 10 words, 45 letters. The shortest word is "who?" (מִ֚י, 2 letters) and the longest is "honored·of·earth" (נִכְבַּדֵּי־אָֽרֶץ, 8 letters). 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "against·Tyre" (עַל־צֹ֖ר), "the·crowning" (הַמַּעֲטִירָ֑ה), "her·merchants" (סֹחֲרֶ֙יהָ֙). 10 unique roots are used. Frequent roots: "against·Tyre" (root על, 200x in Isaiah); "whose" (root אשר, 176x in Isaiah); "this" (root זאת, 35x in Isaiah). The etnachta (major mid-verse pause) falls on 'the·crowning', dividing the verse into phrases of 5 and 5 words. Full calculation: מִ֚י [who?] (50) + יָעַ֣ץ [advised] (170) + זֹ֔את [this] (408) + עַל־צֹ֖ר [against·Tyre] (390) + הַמַּעֲטִירָ֑ה [the·crowning] (339) + אֲשֶׁ֤ר [whose] (501) + סֹחֲרֶ֙יהָ֙ [her·merchants] (283) + שָׂרִ֔ים [princes] (550) + כִּנְעָנֶ֖יהָ [her·traffickers] (205) + נִכְבַּדֵּי־אָֽרֶץ [honored·of·earth] (377) = 3273.
Rashi
Canaanite. His wares are like (Hosea 12:8) "Canaan has scales of deceit in his hand," and "there shall no longer be a Canaanite" (Zechariah 14:21).
Ibn Ezra
"Mi." The one that is adorned, which was a crown for the islands:
Canaanite. Just as [the word] “his merchants” [is written], so too [the word] “Canaan” in the verse “Canaan is in his hand” (Hosea 12:8):
Radak
“Who counseled?” Who was the counselor to destroy Tyre, so that his counsel would stand? Were it not that God, blessed be He, counseled, and His counsel stood. For Tyre was a great and glorious city; that is to say, it provided a crown for its king and its people, due to their great wealth and honor. And who would have entertained the thought of destroying it? For its merchants were princes—they were regarded as princes—and its Canaanites were like the nobles of the land. The matter is expressed with a double meaning through different words.
Canaanite. The interpretation is: its merchants; similarly, "Canaan" in "He has in his hand deceitful balances" refers to a different type of scale. And the Targum translates it as "its rulership."
Metzudat David
“Who counseled this?”—as if the prophet is expressing astonishment and saying: Who counseled such counsel against the rock adorned with wealth and honor, whose merchants are princes and men of distinction? That is to say: By whose decision did it come about to destroy such a city?
Metzudat Zion
המעטירה. From the root עטרה, and it means “the glorious one.”
Canaanite. The term refers to a merchant and trader, as it is written, "and she gives a girdle to the Canaanite" (Proverbs 31:24). And the matter is repeated in what is stated:
Malbim
"Who counseled this? Who commanded it, that He should decree such counsel against Tyre, which has grown exceedingly great: 1. In kingdom and dominion, not only does it wear the crown of royalty, but it also crowns others, placing the diadem upon the heads of kings; 2. In wealth, its great merchants are princes and rulers due to their abundant riches, and even its small servants are esteemed nobles of the land, so that even its peddlers who travel through the villages, who are despised everywhere else, are honored on account of their wealth. And who counseled this against them?"
Hashem of hosts has devised it, To pollute the pride of all glory, To bring into contempt all the honourable of the earth.
verse value 1602
Insights
Verse structure: 8 words, 40 letters. Notable word values: "Hashem" (יְהֹוָ֥ה) = 26, the value of the divine name Hashem. Verse gematria: 1602 is divisible by 18, the value of chai ('life'). The shortest word is "Hashem" (יְהֹוָ֥ה, 4 letters) and the longest is "all·honored·of·earth" (כׇּל־נִכְבַּדֵּי־אָֽרֶץ, 10 letters). 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "has·devised·it" (יְעָצָ֑הּ), "to·profane" (לְחַלֵּל֙), "all·beauty" (כׇּל־צְבִ֔י). 8 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "hosts" (root צבא, 73x in Isaiah); "all·honored·of·earth" (root כבד, 24x in Isaiah). The etnachta (major mid-verse pause) falls on 'has·devised·it', dividing the verse into phrases of 3 and 5 words. Full calculation: יְהֹוָ֥ה [Hashem] (26) + צְבָא֖וֹת [hosts] (499) + יְעָצָ֑הּ [has·devised·it] (175) + לְחַלֵּל֙ [to·profane] (98) + גְּא֣וֹן [pride·of] (60) + כׇּל־צְבִ֔י [all·beauty] (152) + לְהָקֵ֖ל [to·bring·into·contempt] (165) + כׇּל־נִכְבַּדֵּי־אָֽרֶץ [all·honored·of·earth] (427) = 1602.
Rashi
"All the glory (tzvi)." A firm standing:
Ibn Ezra
"The Lord." The Name, which is the King of Hosts, counseled this:
Radak
"The Lord of Hosts has purposed to humble the pride of all glory, to bring low all the honored of the earth." The matter is repeated in different words. The meaning of the verse is: The Lord of Hosts has purposed this, because she boasted in her abundant wealth, and she gave the crown to herself and not to God; therefore He commanded that she be destroyed.
"To profane the pride of all splendor." That is to say, the entire land is splendor and delight; He will humble their pride and profane it, when they see the destruction of Tyre. They will apply an a fortiori argument to themselves, and they will appear in their own eyes as insignificant and profaned.
Metzudat David
"The Lord of Hosts has devised." It is as if He answers Himself, saying: "The Lord devised that counsel, and it did not occur by chance, but rather by providence He commanded its destruction on account of the abundance of its arrogance in [its] wealth."
To profane the pride of all splendor. In order to humble the pride of all the land of delight, and to disgrace the wisdom of the honored, so that all will take a lesson from them and will no longer add to their arrogance.
Metzudat Zion
To profane. The word is derived from the root meaning "hollow" and "humiliation":
Gaon. The word is from the root ga'ah (to be proud):
Tzvi. The matter of "desire" is like "the inheritance of the glory of the hosts of nations" (Jeremiah 3:19):
To be lenient. The term refers to "lightness" and contempt:
Malbim
The Lord answers: This is nothing other than that the Lord decreed this upon them. And if you ask for what purpose He decreed this upon them, He answers: Because two things were found in them that are detestable in the eyes of the Lord: 1. The desire for wealth and property, which they pursued so greatly, until they attributed pride and strength to every beauty and desirable thing. And the Lord desired, through the downfall of Tzor, to destroy the pride of every beauty and to show that there is no reality in it. 2. Because they pursued honor and office, and the Lord desired to lighten the burden of all the honored ones of the land, and to humble the arrogant.
Overflow your land as the Nile, O daughter of Tarshish! there is no girdle any more.
verse value 2632
Insights
Verse structure: 7 words, 28 letters. The shortest word is "nothing" (אֵ֖ין, 3 letters) and the longest is "daughter·of·Tarshish" (בַּת־תַּרְשִׁ֕ישׁ, 7 letters). 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "your·land" (אַרְצֵ֖ךְ), "as·the·Nile" (כַּיְאֹ֑ר), "daughter·of·Tarshish" (בַּת־תַּרְשִׁ֕ישׁ). 7 unique roots are used. Frequent roots: "your·land" (root ארץ, 169x in Isaiah); "nothing" (root אין, 92x in Isaiah); "anymore" (root עוד, 44x in Isaiah). The etnachta (major mid-verse pause) falls on 'as·the·Nile', dividing the verse into phrases of 3 and 4 words. Full calculation: עִבְרִ֥י [Hebrew] (282) + אַרְצֵ֖ךְ [your·land] (311) + כַּיְאֹ֑ר [as·the·Nile] (231) + בַּת־תַּרְשִׁ֕ישׁ [daughter·of·Tarshish] (1612) + אֵ֖ין [nothing] (61) + מֵ֥זַח [girdle] (55) + עֽוֹד [anymore] (80) = 2632.
Rashi
“Pass through your land.” To exile:
As the Nile. Like this river that ascends and spreads:
"Daughter of Tarshish." Tyre, which dwells by the sea of Tarshish.
"There is no girdle (mezach)." You no longer have strength or a girdle to gird your loins; "mazach" is a term for a belt, as it is written (Psalms 109:19), "And let his loins be girded with a belt always," and every term for a belt is a term for strength.
Ibn Ezra
“Cross over.” “To your land, O daughter of Tarshish,” and the meaning is: “Flee quickly to your place, like a rushing river,” or: “Cross over your land, as one crosses a river.”
There is no "mizach." Just as it is written, "And for the Mizach, the perpetual [garment] shall be girded" (Psalms 109:19), it resembles a belt that strengthens the loins.
Radak
"Pass through your land." Hasten, and they were exiled from there.
“Like the Nile.” Some commentators explain that “like the Nile” refers to the Nile of Egypt, which flows out from its source and spreads widely; so too, you shall go out from your place, hither and thither. Alternatively, its meaning is like the Nile, which passes swiftly. In this manner, the prophet draws a similar comparison elsewhere: “For behold, He will come like a mighty river, and you shall pass over, O daughter of Tarshish.” That is, to the people of Tarshish, just as it says “daughter of Zion.” And Tarshish, too, is situated by the sea, close to Tyre. He says that you shall pass over to Tarshish because there is no longer a quay, meaning that there is no longer strength in your land. And “daughter of Tarshish” is written without the letter lamed of the construct state, just as it is written “and he came Jerusalem,” and there are many similar instances.
Metzudat David
“Pass through your land like a river, O daughter of Tarshish.” This refers to the community of Tarshish, which is found in Tyre for the purpose of commerce. Pass quickly to your land, like a rushing river, lest evil cling to you.
There is no longer any strength to gird oneself with a belt, to be energized against the enemy, to help oneself, and all the more so to help others.
Metzudat Zion
Daughter of Tarshish. The congregation of Tarshish:
Mizach. The meaning of "a zone" and "a girdle" is like [the verse] "He loosens the belt of the mighty" (Job 12:21), and the implication is strength and vigor, for one who is girded at his loins is exceedingly vigorous.
Malbim
“Pass over,” he turns his face toward Tyre, opposite it, after the sea rose upon it and flooded it, saying, “O Tyre, pass over your land, which is like the Nile, to the daughter of Tarshish; flee from your land, for all of it has risen like a river to Tarshish, now that there is no longer a dike or a belt to restrain it, to bind against the sea and detain it from passing onto the dry land, for the sea has broken its boundary and overflowed and passed over.”
He has stretched out His hand over the sea, He has shaken the kingdoms; Hashem has given commandment concerning Canaan, To destroy the strongholds thereof;
verse value 1904
Insights
Verse structure: 10 words, 45 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "his·hand" (יָדוֹ֙, 3 letters) and the longest is "kingdoms" (מַמְלָכ֑וֹת, 6 letters). 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "He·has·shaken" (הִרְגִּ֖יז), "concerning·Canaan" (אֶל־כְּנַ֔עַן), "to·destroy" (לַשְׁמִ֖ד). 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "over·the·sea" (root על, 200x in Isaiah); "his·hand" (root יד, 79x in Isaiah). The etnachta (major mid-verse pause) falls on 'kingdoms', dividing the verse into phrases of 5 and 5 words. Full calculation: יָדוֹ֙ [his·hand] (20) + נָטָ֣ה [stretched] (64) + עַל־הַיָּ֔ם [over·the·sea] (155) + הִרְגִּ֖יז [He·has·shaken] (225) + מַמְלָכ֑וֹת [kingdoms] (536) + יְהֹוָה֙ [Hashem] (26) + צִוָּ֣ה [commanded] (101) + אֶל־כְּנַ֔עַן [concerning·Canaan] (221) + לַשְׁמִ֖ד [to·destroy] (374) + מָעֻזְנֶֽיהָ [her·strongholds] (182) = 1904.
Rashi
His hand is stretched out. The one who stretches out:
"The Lord commanded concerning Canaan." He commanded those who call upon Him regarding Canaan.
"To destroy." Like "to destroy" (infinitive with lamed). And similarly, "to go to tell" in 2 Kings 9:3 ("ללכת לגיד ביזרעאל") is like "to tell" (infinitive with lamed). And similarly, "to cause to be heard the voice of thanksgiving" in Psalm 26:7 ("לשמיע קול תודה") is like "to cause to be heard" (infinitive with lamed).
“From its strongholds.” Tyre and Sidon were the representatives of Canaan, as it is stated: “Sidon is his firstborn.”
Ibn Ezra
His hand [is stretched out]. It is a noun, and the meaning is: a blow.
“Her fortress.” This is an allusion to Tyre, and the nun is placed in place of the swallowed dagesh. [The verse also reads] “and Canaan the merchant,” and some say that the word “path” (or “way”) is omitted from “Canaan’s path” because of “her fortress,” which is feminine in gender.
Radak
His hand stretched out. The Holy One, blessed be He, stretched out His hand against the sea, meaning against Tyre, which is situated by the sea, and all its wealth comes from the sea. And it is as if the Holy One, blessed be He, stretched out His hand against the sea so that no longer would any traveler by sea come to Tyre, for He stirred up the kingdoms against Tyre, which is Canaan, meaning that it is a trading city, as explained by the Canaanite.
He commanded Nebuchadnezzar to come upon her to destroy her strongholds. Or perhaps the interpretation of the verse is thus, and it returns to what was stated above, “The Lord of Hosts has decreed.” He said: Let it not be a wonder in your eyes if the Lord commanded to destroy Tyre, for thus He commanded and stretched out His hand over the sea in the drowning of Pharaoh and Egypt. And likewise He stirred up many kingdoms, such as Sihon and Og and others, and it is He who commanded concerning the land of Canaan to destroy its strongholds, even though their land consisted of great cities fortified up to the heavens. He commanded to destroy all those strongholds, and Israel, by His command and according to His will, conquered everything; there was no city that was too high for them.
“leshamed” – like lehashmid, and so too with the omission of the he, and “le-nafol yerekh,” and “le-shavit onyei aretz,” and those similar to them.
“Me’azaneha.” The nun is in place of the letter of doubling, which according to its proper rule should have been me’uzzaziyah; and to ease the reading, they replaced the letter of doubling with a nun. Similarly, “ki lo tamenu” is like “tamemu.”
Metzudat David
“His hand is stretched out.” This implies that the Omnipresent stretched out His hand over the sea to hinder those who traverse the sea, so that they would no longer bring merchandise to Tyre.
He stirred up the kingdoms. He aroused the hearts of the kingdoms to come upon her with terror and great haste.
"The Lord commanded." They did not come by chance, but the Lord commanded them to come upon Tyre, the city of commerce, to destroy all its strength.
Metzudat Zion
הרגיז. The matter refers to the movement of trembling and haste; and likewise, "and your trembling toward Me" (below 37:):
Aleph-Lamed. Like "upon":
Canaan. The meaning is a merchant and trade; and similarly, "Canaan has deceitful scales in his hand" (Hosea 12:8).
To destroy. Just as it is written "to destroy" (להשמיד), and similarly, "let his thigh fall" (לנפיל ירך) (Numbers 5:22), its grammatical rule is that it should be written in the causative form: "to cause to fall" (להנפיל).
"Me'azaniha." The word is derived from the root meaning strength and power, and its grammatical form should be "me'uzaziha." To facilitate pronunciation, the doubled letter was replaced with a nun. Similarly, in the verse "ki lo tamenu" (Lamentations 3), the correct form is "tammu."
Malbim
“His hand was stretched out”: This is the measure of the verse. He stirred up the kingdoms; he stretched out his hand over the sea. Nebuchadnezzar, after he had stirred up the kingdoms of the dry land, stretched out his hand also over the inhabitants of the sea. (And who is the one who stirs them up? This will be explained in verse 13.) But this one who stirred them up did not do this of his own accord; rather, the Lord commanded him this, and it was because of Canaan, for Tyre and Sidon were offspring of Canaan’s loins, in order to destroy their strength and power.
And He said: ‘You shall no more rejoice.’ O you oppressed virgin daughter of Zidon, Arise, pass over to Kittim; Even there shall you have no rest.
verse value 4923
Insights
Verse structure: 14 words, 68 letters. The shortest word is "to·you" (לָֽךְ, 2 letters) and the longest is "not·you·will·add" (לֹא־תוֹסִ֥יפִי, 8 letters). 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "to·rejoice" (לַעְל֑וֹז), "pressed·upon" (הַֽמְעֻשָּׁקָ֞ה), "daughter·of·Zidon" (בַּת־צִיד֗וֹן). 14 unique roots are used. Frequent roots: "and·said" (root אמר, 244x in Isaiah); "again" (root עוד, 44x in Isaiah); "pass·over" (root עבר, 41x in Isaiah). First appearance of the root עשק ("pressed·upon") in Isaiah. The etnachta (major mid-verse pause) falls on 'to·rejoice', dividing the verse into phrases of 4 and 10 words. Full calculation: וַיֹּ֕אמֶר [and·said] (257) + לֹא־תוֹסִ֥יפִי [not·you·will·add] (597) + ע֖וֹד [again] (80) + לַעְל֑וֹז [to·rejoice] (143) + הַֽמְעֻשָּׁקָ֞ה [pressed·upon] (520) + בְּתוּלַ֣ת [virgin] (838) + בַּת־צִיד֗וֹן [daughter·of·Zidon] (562) + (כתיים) [Kittim] (480) + כִּתִּים֙ [Kittim] (470) + ק֣וּמִי [arise] (156) + עֲבֹ֔רִי [pass·over] (282) + גַּם־שָׁ֖ם [also·there] (383) + לֹא־יָנ֥וּחַֽ [not·it·will·rest] (105) + לָֽךְ [to·you] (50) = 4923.
Rashi
Kittim. “Arise, go forth to the land of Kittim” – even there you shall not find rest. Why do I say “Arise, go forth”?
Ibn Ezra
And He said. The Name:
The oppressed one. The reason is that the wealth of its merchants will be taken to Tyre.
And the meaning of "the Kittim" is: "Go to the Kittim to trade."
Radak
And it says, "The Lord spoke against Tzor," and what it says, "You shall no more add to dance," does not mean "no more forever," for after seventy years it returned to its former state; rather, the meaning of "no more" is "for a long time." Similarly, "The bands of Aram shall no more add," and "Their toil shall no more be remembered."
“The oppressed one.” He said, “And you, daughter of Sidon, likewise: ‘Arise, cross over to the land of the Kittim, for Tyre is desolate’—since she used to come to you with merchandise, and she was your neighbor, and now you have no standing, and you are oppressed on account of Tyre.” It is also possible that Nebuchadnezzar also destroyed Sidon when he destroyed Tyre, because they were adjacent to one another. And He said, “The oppressed one,” meaning that she was plundered together with Tyre. Similarly, Joel prophesied concerning both of them, saying, “And what have I to do with you, Tyre and Sidon?” (Joel 3:4), and “I will swiftly return your recompense upon your heads” (Joel 3:7). But Tyre is the primary subject, and therefore the prophecy was stated concerning Tyre. And He said, “Virgin,” because she had not been conquered up to that day. Likewise, “Virgin, daughter of Zion,” “Virgin, daughter of Judah.” He calls the city a virgin before it is conquered and comes into the possession of another, for it is like a virgin before she comes into the possession of her husband.
“Kityim.” It is written with two yods, but not read as such, for the hireq is under the tav and not under the yod, and it is one [letter], like “Ivriyim” and “Ivrim.”
Metzudat David
And He said, etc. The one who has been oppressed, etc.; the Lord said: “The assembly of Sidon, who has been oppressed by the robbers of Tyre, because their merchandise was there—henceforth you shall no longer rejoice, for your place of trade was near to you.”
“Kittim, arise for me.” Since the people of Tyre had fled to the land of Kittim, He said, “Arise for me to the land of Kittim,” and there you shall do business with them.
Even there. But even there, with "when you find your merchants," nevertheless you will not find peace of mind, for you will not find your hand able to engage in trade as before.
Metzudat Zion
To rejoice. To be glad:
The one who defrauds. The one who plunders:
Betulah. Because it had not yet been conquered, it was called a "virgin," for it had not come under the dominion of another, just as a virgin has not come under the dominion of a husband. And similarly, "Betulah, daughter of Zion" (II Kings 19:21).
Daughter of Sidon. The congregation of Sidon:
Kutim. To the Kutim:
Yenuach. The word means "a sense of ease" (or "peace of mind"):
Malbim
And it says, “He said,” which is dependent on “He stirred up kingdoms,” meaning that this One who stirs up kingdoms said to Sidon, “You shall not add to rejoice anymore.” Regarding the fact that you rejoiced over the downfall of Tyre and that trade was diverted to you, you shall not rejoice anymore, you who are the oppressed, O virgin daughter of Sidon. You shall not add to rejoice anymore. And the verse calls the daughter of Sidon “the oppressed,” in contrast to Tyre, whose wealth was not plundered but rather was entirely lost by the sea, as it is stated: “Nebuchadnezzar, king of Babylon, employed all his army in great labor against Tyre, and he received no wages for himself or for his army” (Ezekiel 28). However, from Sidon they plundered her wealth. “Arise, cross over to Kittim,” meaning, flee to the land of Kittim, and do not think that from there you will return to your land. Not so, for even there you will not find rest, for afterward Nebuchadnezzar also conquered the land of Kittim.
Behold, the land of the Chaldeans—this is the people that was not, when Asshur founded it for shipmen—they set up their towers, they overthrew the palaces thereof; it is made a ruin.
verse value 3717
Insights
Verse structure: 17 words, 71 letters. Notable word values: "siege-towers" ((בחיניו)) = 86, equal to Elohim. The shortest word is "they" (הֵ֣ן, 2 letters) and the longest is "her·palaces" (אַרְמְנוֹתֶ֔יהָ, 8 letters). 6 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "to·desert-dwellers" (לְצִיִּ֑ים), "they·set·up" (הֵקִ֣ימוּ), "siege-towers" ((בחיניו)). 15 unique roots are used. Frequent roots: "not" (root לא, 286x in Isaiah); "was" (root היה, 213x in Isaiah); "land" (root ארץ, 169x in Isaiah). First appearance of the root ארמון ("her·palaces") in Isaiah. The etnachta (major mid-verse pause) falls on 'to·desert-dwellers', dividing the verse into phrases of 10 and 7 words.
Rashi
“Behold, the land of the Chaldeans”—this nation did not exist [as a worthy people]. For they are not worthy to be considered a nation, as they are called “the bitter and hasty nation” (Habakkuk 1:6). They are a foolish people among all creatures, upon whom the Holy One, blessed be He, regrets having created them, as we learned: “There are three things upon which the Holy One, blessed be He, regrets their creation,” as stated in the tractate Sukkah.
Ashur founded it. To station in it his fleet, his large warships, like a mighty fleet (infra 33):
“Haki’mu” – they shall establish. They will establish their fortresses upon Tyre. “Haki’mu” is a verb in the hif’il conjugation, meaning to set up or erect (as in “to build and inspect,” infra 32); in German, “befestigen,” referring to the fortifications constructed to besiege cities.
“Rouse her palaces.” “They shall be destroyed” – the term “destroyed” (from the root ערו) is akin to “uprooted” (as in Psalm 137:7), meaning uprooted down to the very foundation.
Ibn Ezra
"Behold, the land of the Chaldeans," etc. The meaning is: "Behold, the land of the Chaldeans," and the sense applies to its inhabitants.
"This is the people." It refers to the people of the Chaldeans.
“Lo hayah” (it was not). Similar to it: “where no fear was” (Psalms 53:6). And some say: would that it had never been! — for behold, Assyria founded the kingdom. The meaning is that it rendered them desolate and became a haunt for birds, namely the beasts that are in the land.
[“They set up its siege-towers (bachunav)”]: Even though it may be read as a huf'al [i.e., passive], as if it were raised up by those who raised it to fight, like “Ophel” and “bochanim” (Isaiah 32:14), and it is a high structure, the correct interpretation is that the vav [suffix] of “bachunav” (its siege-towers) refers to the people of Chaldea, as if it says: “He raised up Chaldea”—that is, He stirred them up. It is an active verb, as if the “bochanim” (inspectors) stirred up the palaces until they were stirred up—thereby leading them to destruction.
Radak
“Behold, the land.” Behold, Babylon and Nineveh, and all the rest of the land that is today the land of the Chaldeans. This people was not there from of old, for Asshur founded it for the nomads, as it is stated in the Torah: “Out of that land came Asshur, and he built Nineveh and Rehoboth-ir and Calah” (Genesis 10:11). The Chaldeans were the sons of Kesed, son of Nahor, and they conquered this land, and it is called today the land of the Chaldeans. Asshur founded it from of old; therefore, that land is called in general Asshur, and those who rule over it are called the kings of Asshur. But today it belongs to Babylon and the Chaldeans, for they conquered it, and they are the ones who raised its towers there today. They ransacked its palaces that were in it from the beginning and laid it waste. And when it says “there,” it is in the singular, referring to its king, and in general to the nations. The explanation of “for the nomads” is like “before him shall the nomads bow down” (Isaiah 60:14), “to a people of nomads.” They are the dwellers in the desert in a parched land. And it says that Asshur founded this land so that those who dwelt in tents in the desert would reside in it. The meaning of the verse is regarding Tyre: namely, let not this matter be a wonder in your eyes if Tyre is destroyed, for behold, the host of the Chaldeans that comes to destroy their land also belonged to others at first, and afterward they took it from the former inhabitants, and others will yet take it from them. For such is the custom of the world: one rises and another falls, to make known that God is Master of all the earth. The explanation of “its towers” is its fortresses, like “dust and ashes.” And the explanation of “ransacked” is “destroyed,” like “it shall be shaken.” And some explain “Behold, the land of the Chaldeans” regarding Tyre, namely, this city is the land of the Chaldeans, for this people did not build it, but Asshur founded it for his ships.
“Ziyim.” Ships, as in “neither shall gallant ship [pass thereby]” (Isaiah 33:21). And they are the cities of Assyria, which built their towers; and now the Chaldeans have come with Nebuchadnezzar, and they have demolished their palaces and laid them waste. And there are those who explain: “They are the land of the Chaldeans; they are greater than you, and the Creator will destroy it by means of Persia and Media, and He will destroy it and lay it waste until those who see it will say, ‘This nation did not exist.’” And similarly, likewise Assyria — God will destroy its land, and it will become founded for desert-creatures and wild beasts; they raised towers, and He turned it into a ruin.
Metzudat David
"Behold, the land of the Chaldeans." This is the city of Tyre, which is from the land of the Chaldeans, for this nation that dwells in it now was not there from of old, nor did they build it.
Assyria founded it: Assyria, which was the head of the kingdom for the Chaldeans, founded it to settle there men of ships, workers in the waters, who are inferior and despised men.
“Raise up its towers.” This means: Behold, the men of Ashur are building and erecting the towers of the city, and they are destroying its palaces and reducing the city to ruin, as one who acts in his own property.
Metzudat Zion
“Litzayim.” To the men of Tzayim; that is to say, to shipowners, as in the verse “And a mighty fleet” (infra 33).
Bachunav. The meaning of "tower" and "fortress" is like "Ophel" and "Bachan" (below, 32):
"Raze it." The matter of destruction and devastation, like "Raze it, raze it" (Psalms 137:7):
"Her palaces." From the language of "palace" and "palatium" (a grand residence):
Malbim
“Behold, the land of the Chaldeans” – this phrase refers back to verse 11, which stated there, “His hand stretched out against the sea; he stirred up kingdoms.” The text now asks: Who is it that stirs up kingdoms, who stretched out his hand against the sea? It answers: Behold, it is the land of the Chaldeans; they did this. This people was not considered significant in ancient times; rather, they were as nothing and as non-existent. Only Assyria, which reigned over that land, raised it from desolation and taught them to navigate by fleets and ships. Now, those very Chaldeans arose to test the might of the king of Assyria, and they demonstrated in trial the power of the fleets that Assyria had established for them. Through their fleets, they expanded the palaces of Tyre in order to bring it down to ruin.
Howl, you ships of Tarshish, For your stronghold is laid waste.
verse value 2293
Insights
Verse structure: 6 words, 26 letters. The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "howl" (הֵילִ֖ילוּ, 6 letters). 1 word in this verse appears nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "your·stronghold" (מָעֻזְּכֶֽן). 6 unique roots are used. Frequent roots: "for" (root כי, 221x in Isaiah). The etnachta (major mid-verse pause) falls on 'Tarshish', dividing the verse into phrases of 3 and 3 words. Full calculation: הֵילִ֖ילוּ [howl] (91) + אֳנִיּ֣וֹת [ships·of] (467) + תַּרְשִׁ֑ישׁ [Tarshish] (1210) + כִּ֥י [for] (30) + שֻׁדַּ֖ד [was·dealt·violently·with] (308) + מָעֻזְּכֶֽן [your·stronghold] (187) = 2293.
Ibn Ezra
“Her ships were the ships of Tarshish.” Those that went with merchandise to Tyre.
Radak
“Wail.” You used to come in ships for trade to Tyre or to Sidon; now, wail, for your stronghold has been plundered—namely, Tyre. For most of the ships were in Tarshish, and the merchants would come there on ships to travel to Tyre or to Sidon. And since they were destroyed, wail, for your source of livelihood has been lost, for Tyre was a stronghold for you, in that you would come there with the merchants.
Metzudat David
“Wail, you ships of Tarshish.” The men of the ships that sail upon the sea of Tarshish to bring merchandise to Tyre—wail from now on, for Tyre is plundered, which was the fortress and strength of all the cities dwelling on the seacoast.
Metzudat Zion
"Plundered. Oppressed:"
"From your strength." The word is derived from the root meaning strength and power.
Malbim
“Wail, therefore, for after Tyre has also fallen, you ships of Tarshish, wail, because the cities of commerce have been destroyed.”
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king; after the end of seventy years it shall fare with Tyre as in the song of the harlot:
verse value 4495
Insights
Verse structure: 17 words, 66 letters. Notable word values: "and·it·shall·be" (וְהָיָה֙) = 26, the value of the divine name Hashem. The shortest word is "Tyre" (צֹר֙, 2 letters) and the longest is "and·will·be·forgotten" (וְנִשְׁכַּ֤חַת, 6 letters). Words sharing gematria 422: seventy, seventy. 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·will·be·forgotten" (וְנִשְׁכַּ֤חַת), "to·Tyre" (לְצֹ֔ר), "as·the·song·of" (כְּשִׁירַ֖ת). The root היה appears 2 times in this verse. 12 unique roots are used. Frequent roots: "and·it·shall·be" (root היה, 213x in Isaiah); "in·the·day" (root יום, 124x in Isaiah); "that" (root הוא, 98x in Isaiah). First appearance of the root קץ ("from·end·of") in Isaiah. The etnachta (major mid-verse pause) falls on 'one', dividing the verse into phrases of 10 and 7 words.
Rashi
"And you are forgotten of your Rock." Because it mentions [Jerusalem] in language of reproach, using the term "harlot," it says: "And you are forgotten," just as a harlot is forgotten by her lovers, so too she will be forgotten, with no merchants and traders turning to her, because she will be desolate.
"As the days of one king." The days of David were seventy years, and I do not know what is the sign given here:
“It shall be for Tyre.” A small remembrance, so that she may shake off her humiliation and return to those who were accustomed to return to her, to restore her former glory.
Like the song of a harlot: she sees that no one turns to her, and she raises a pleasant and sweet voice in song, perhaps she will entice her lovers.
Ibn Ezra
And it shall be. And Tyre shall be forgotten. Like "and it shall be forgotten," and similarly, "and it shall return to the prince" (Ezekiel 46:17).
"One king." The meaning is that the kingdoms of Nebuchadnezzar, his son, and his grandson are regarded as one.
Like the song of a harlot. Let her have both speech and deed:
Radak
"And it shall come to pass on that day." On the day that Tyre is destroyed, it shall be decreed upon it that it will be forgotten for seventy years, so that it will not be rebuilt.
"As the days of one king." And the commentators explained that "the days of one king" refers to the days of King David, but they did not explain why this sign was given. And it appears to me that he said "as the days of one king" because the years of man are seventy years in most cases, as it is stated, "The number of our years is in them seventy years." And he said that for this period you will rest from kingship. And since they had great kingship and great honor, meaning that just as her king and her kingdom could thrive, so too will there be no kingdom. And according to the words of the commentators who explained that "the days of one king" refers to King David, it appears to me that the reason is that King David had a covenant with Hiram, king of Tyre, and after the death of David and Solomon, they did not keep the covenant and they did evil to Israel as much as they could. And he said that for this period their kingship will rest, so that they will remember the covenant of David that he had with their king, and they did not keep the covenant, and they will know that because of that sin this decree came upon them.
After seventy years, Tyre shall be like the song of a harlot. For Tyre was a city abundant in merchandise, and from all the nations and kingdoms people would go out to it and come to it with their trade. Therefore, it is compared to a harlot to whom many men come, but at times she is forgotten and not a single one comes to her. So too shall Tyre be forgotten by those who pursue her, namely the merchants. And at the end of seventy years, she shall have a revival, like the song of a harlot. For a harlot, after having been forgotten for a long time and seeing her clients pass by without turning to her, raises her voice in song so that they will come to her. So too, Tyre, after seventy years, shall be rebuilt, and the merchants shall return to her, as if she had raised her voice in song so that they would turn to her and return to her.
Metzudat David
“And Tyre shall be forgotten” – this means that they will no longer go to Her for commerce.
As the days of one king. As the days of David, who was a unique king (and since David had a covenant and oath with Hiram, king of Tyre, and they did not keep the covenant and acted wickedly toward Israel, therefore it was decreed upon them seventy years of desolation, corresponding to the years of David’s reign, to recognize that it was done by God and not by chance):
“Let her be like the song of a harlot.” For the way of a harlot is that many come to her, and sometimes she forgets her lovers, and they cease to come to her; and her way is to raise her voice in a pleasant song to arouse the hearts of the harlots [i.e., her clients]. So too will it happen to Tyre, which had many coming to her for trade, and she was forgotten in her downfall, and she will need to arouse the hearts of the merchants to come to her.
Metzudat Zion
Miketz. From the end:
Malbim
“And it shall be, Tyre shall be a lowland for seventy years, like the days of one kingdom, which is the kingdom of Babylon that lasted seventy years, for in the days of Cyrus it was raised up a little. Like the song of the harlot, he compares in his speech the city that trades with many nations to a harlot, who because of her harlotry will receive wages; so because of her trade she will receive wages and price from the foreigners who come to her gates. And he compares Tyre in its destruction to a harlot who was forgotten by her lovers for many days, upon whom they will sing in the way of mockery and laughter, that she will take a harp and go around in the markets and streets in order that her lovers will remember her; so at the time she desires to return to her former state, she will send letters to all the nations around her, to remind them to come to her for trade, and men of derision and those who tell parables will then sing over her the song of the harlot. And what is the song that they will sing over her?”
Take a harp, Go about the city, You harlot long forgotten; Make sweet melody, Sing many songs, That you may be remembered.
verse value 2900
Insights
Verse structure: 11 words, 47 letters. Verse gematria: 2900 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "take" (קְחִ֥י, 3 letters) and the longest is "increase·song" (הַרְבִּי־שִׁ֔יר, 7 letters). 7 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "turn" (סֹ֥בִּי), "harlot" (זוֹנָ֣ה), "forgotten" (נִשְׁכָּחָ֑ה). 11 unique roots are used. Frequent roots: "city" (root עיר, 43x in Isaiah); "so·that" (root מען, 28x in Isaiah); "you·will·be·remembered" (root זכר, 28x in Isaiah). First appearance of the root סבב ("turn") in Isaiah. The etnachta (major mid-verse pause) falls on 'forgotten', dividing the verse into phrases of 6 and 5 words. Full calculation: קְחִ֥י [take] (118) + כִנּ֛וֹר [lyre] (276) + סֹ֥בִּי [turn] (72) + עִ֖יר [city] (280) + זוֹנָ֣ה [harlot] (68) + נִשְׁכָּחָ֑ה [forgotten] (383) + הֵיטִ֤יבִי [do·well] (46) + נַגֵּן֙ [playing] (103) + הַרְבִּי־שִׁ֔יר [increase·song] (727) + לְמַ֖עַן [so·that] (190) + תִּזָּכֵֽרִי [you·will·be·remembered] (637) = 2900.
Rashi
"Increase song." That is to say, also increase your pleas, and lower your pride.
Ibn Ezra
“Take, etc.” – For the forgotten harlot will go around the city, and she sings, perhaps she will be remembered; and likewise, Zion will send letters to all its surroundings, perhaps the merchants will come to it, as in the beginning.
Radak
“Take a harp.” He said to her by way of parable: You should act like the forgotten harlot, who takes the harp in her hand and goes around the city. After it had been put away in her house, and she saw that no one was paying attention to her, she would take the harp and go around the city, perhaps someone would see her and hear her, and her voice would please him, and he would come to her. Therefore, it says: “Go around the city, O forgotten harlot…”
Metzudat David
“Take a harp.” Since the verse compares her to a harlot, it employs language associated with harlots: “She is forgotten,” meaning she takes a harp in her hand, goes around the city, and plays sweetly and melodiously with a pleasant song, so that she may be remembered by lovers. And the meaning is: It is fitting to stir the hearts of the merchants to come to you, as in the past.
Malbim
"Take, you harlot who has been forgotten! Take a lyre and walk around the city with it, and you are required to play well with a pleasant voice, and also to increase songs, many songs, perhaps thereby you will remember."
And it shall come to pass after the end of seventy years, that Hashem will remember Tyre, and she shall return to her hire, and shall have commerce with all the kingdoms of the world upon the face of the earth.
verse value 4839
Insights
Verse structure: 14 words, 66 letters. Notable word values: "and·it·shall·be" (וְהָיָ֞ה) = 26, the value of the divine name Hashem. The shortest word is "from·end·of" (מִקֵּ֣ץ, 3 letters) and the longest is "all·kingdoms·of" (אֶת־כׇּל־מַמְלְכ֥וֹת, 10 letters). Words sharing gematria 26: and·it·shall·be, Hashem. 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "Tyre" (אֶת־צֹ֔ר), "to·her·hire" (לְאֶתְנַנָּ֑הֿ), "and·will·commit·fornication" (וְזָ֥נְתָ֛ה). 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "and·it·shall·be" (root היה, 213x in Isaiah); "the·land" (root ארץ, 169x in Isaiah). The etnachta (major mid-verse pause) falls on 'to·her·hire', dividing the verse into phrases of 9 and 5 words. Full calculation: וְהָיָ֞ה [and·it·shall·be] (26) + מִקֵּ֣ץ [from·end·of] (230) + שִׁבְעִ֣ים [seventy] (422) + שָׁנָ֗ה [year] (355) + יִפְקֹ֤ד [he·will·remember] (194) + יְהֹוָה֙ [Hashem] (26) + אֶת־צֹ֔ר [Tyre] (691) + וְשָׁבָ֖ה [and·she·shall·return] (313) + לְאֶתְנַנָּ֑הֿ [to·her·hire] (536) + וְזָ֥נְתָ֛ה [and·will·commit·fornication] (468) + אֶת־כׇּל־מַמְלְכ֥וֹת [all·kingdoms·of] (987) + הָאָ֖רֶץ [the·land] (296) + עַל־פְּנֵ֥י [upon·face·of] (240) + הָאֲדָמָֽה [ground] (55) = 4839.
Rashi
“Her hire.” For her former state and for her wealth through her commerce; and He calls her by a term of reproach.
"Vezanah." And she provided merchandise, yet He referred to her in a term of disgrace.
Ibn Ezra
"And it shall be." The meaning is: when this time shall come to an end:
"And she shall return to her former state." Just as "wages of a harlot" (Deuteronomy 23:19) refers to the payment for prostitution.
"And she shall play the harlot with all the kingdoms." The reason is that they will come to her for trade:
Radak
"And it shall come to pass at the end of" (the exile), "the Lord will visit" (her). He is the One who destroyed her, and He is the One who will visit her (to restore her), so that you may know that it was from the Lord that her destruction came, for the prophet prophesied against her in the name of the Lord before she was destroyed, prophesying both concerning her destruction and concerning her restoration.
"Vazanah." She will engage in commerce, as we have explained; and so did Jonathan translate: "And she will supply merchandise to all the kingdoms of the nations that are upon the face of the earth."
Metzudat David
“The Lord will remember.” – May her memory rise before the Omnipresent.
"And she shall return..." – She shall take the wages as before. And since He compared her to a harlot, He used the term "wages" (atan), meaning that she shall acquire merchandise from those who bring it.
“And she played the harlot, etc.” – This means that she will supply merchandise to all the nations.
Metzudat Zion
Yifkod. The matter is of remembrance and providence.
"Her hire." Just as the term "gift" is used in the context of a harlot, as it is stated: "You shall not bring the hire of a harlot" (Deuteronomy 23:19).
Malbim
And it came to pass, in the days of Cyrus, that Tyre lifted up her head, and she became a merchant of the nations, and she took a second fee from all the families of the earth who came to her for trade.
And her gain and her hire shall be holiness to Hashem; it shall not be treasured nor laid up; for her gain shall be for them that dwell before Hashem, to eat their fill, and for stately clothing.
verse value 3918
Insights
Verse structure: 19 words, 78 letters. Notable word values: "and·it·shall·be" (וְהָיָ֨ה) = 26, the value of the divine name Hashem. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "and·her·hire" (וְאֶתְנַנָּ֗הּ, 6 letters). Words sharing gematria 273: her·traffic, her·traffic. 6 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·her·hire" (וְאֶתְנַנָּ֗הּ), "will·be·stored·up" (יֵאָצֵ֖ר), "be·laid·up" (יֵחָסֵ֑ן). The root היה appears 2 times in this verse. 15 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 449x in Isaiah); "not" (root לא, 286x in Isaiah); "for" (root כי, 221x in Isaiah). The etnachta (major mid-verse pause) falls on 'be·laid·up', dividing the verse into phrases of 9 and 10 words.
Rashi
“Sanctify it to the Lord.” The righteous will plunder it when the Messiah King comes.
He shall not hoard. To be a treasury:
"And he shall not store it up." He shall not bequeath it to his sons.
"For a fine covering." [This refers] to garments of beauty; "atik" means of excellent quality, as it is written: "They speak proudly" (Psalms 94:4).
Ibn Ezra
"And it shall be..." – From that which you will earn, you shall consecrate from it for the sake of [the Temple].
No. It is placed in the treasury, and not in the place of storage.
"For those who sit before the Lord." They are the exiles of Jerusalem, upon their return in the days of Cyrus.
"To eat until satiated." The exile will be satiated.
And regarding “covering.” Covering:
Atik. [which means] mighty, like "It has gone out from your mouth" (1 Samuel 2:3):
And there are those who ask: But did the Torah not prohibit the wages of a harlot (Deuteronomy 23:19)? And how could the prophet say, "For the wages of a harlot shall be the sacred portion"? The answer is that the verse in the Torah is the truth, and what the prophet said is by way of metaphor, and it is not a harlot at all.
Radak
"And her merchandise shall be." This verse is a prophecy that will be fulfilled in the days of the Messiah, or perhaps it already occurred in the Second Temple period; however, the more likely interpretation is that it is yet to come. The same applies to the subsequent passage.
Metzudat David
“Her price and her wages.” This is a repetition of the matter stated in the verse:
"Sanctify it to the Lord." From whatever profit you earn, you shall sanctify a portion of it for the sake of the Lord.
"He shall not hoard." This means that the profit shall not be left in the treasury house.
"And he shall not store it." The matter is repeated in what is stated:
"For those who dwell..." – "Merchandise" refers to profit; "merchandise" [that] he consecrated [is designated] for the priests who dwell before the Lord in the Temple.
"To eat until satiated." That is, to have it for food up to the point of satiation, and for covering, sturdy and honorable.
Metzudat Zion
יחסן. Its meaning is like אוצר (treasury), and similarly חוסן (storehouse), as it is said: "And they shall take wealth and precious things" (Ezekiel 22:25).
And for covering. And to cover:
Atik. Its meaning is strength and importance, and likewise “great wealth” (Proverbs 8:18):
Malbim
"And it shall be a trade," meaning: between her trade, which are the commodities of the land—grain and various metals that are sold to other countries—and her hire, which is the money, silver, and gold that they receive in exchange for their trade; both of these shall be holy to the Lord. They shall send from these two a gift to the House of the Lord, for they had peace with Israel in the days of the Second Temple. However, "he shall not store up" (this refers to "her trade"): their trade shall not be brought into the treasury of the Temple to offer from it burnt offerings and sacrifices of animals, flour, and wine that they shall send. And "he shall not lay up" (this refers to "and her hire"): the silver and gold that they shall send to Jerusalem shall not be made into any durable item for the Temple of the Lord; rather, it shall be distributed to those who stand before the Lord, meaning the priests serving in the Temple shall divide it among themselves. And it explains "her trade": they shall take it to eat until they are satisfied; the meat and flour that they shall send shall be food for the priests. And "her hire," which is the money, the priests shall take “for stately covering (mekhasseh atik)” — to purchase for themselves important and costly garments.
Cross-references: Isaiah 1:31; Psalms 21:13; Song of Songs 8:12
Rashi
Ibn Ezra
Radak
Metzudat David
Metzudat Zion
Malbim