The wilderness shall blossom as the rose; the eyes of the blind opened, and the ransomed of the LORD return to Zion with everlasting joy upon the Highway of Holiness.
Tap any Hebrew word to reveal its root, value, and meanings.
The wilderness and the parched land shall be glad; And the desert shall rejoice, and blossom as the rose.
verse value 2973
Insights
Verse structure: 7 words, 32 letters. The shortest word is "wilderness" (מִדְבָּ֖ר, 4 letters) and the longest is "as·meadow-saffron" (כַּחֲבַצָּֽלֶת, 6 letters). 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "they·will·exult·them" (יְשֻׂשׂ֥וּם), "and·dryness" (וְצִיָּ֑ה), "and·will·bud" (וְתִפְרַ֖ח). 6 unique roots are used. Frequent roots: "wilderness" (root מדבר, 20x in Isaiah). First appearance of the root שוש ("they·will·exult·them") in Isaiah. First appearance of the root ציה ("and·dryness") in Isaiah. The etnachta (major mid-verse pause) falls on 'and·dryness', dividing the verse into phrases of 3 and 4 words. Full calculation: יְשֻׂשׂ֥וּם [they·will·exult·them] (656) + מִדְבָּ֖ר [wilderness] (246) + וְצִיָּ֑ה [and·dryness] (111) + וְתָגֵ֧ל [and·let·it·rejoice] (439) + עֲרָבָ֛ה [desert] (277) + וְתִפְרַ֖ח [and·will·bud] (694) + כַּחֲבַצָּֽלֶת [as·meadow-saffron] (550) = 2973.
Rashi
"Yesusum." They shall rejoice over them — as if [it said] "they shall rejoice because of them"; like "my children have gone out of me (yetza'uni)" (Jeremiah 10:20), whose meaning is "gone out from me," and likewise "bishlam ha-basar" (1 Kings 19:21), [meaning] "he cooked the flesh for them."
“Desert and drought.” Jerusalem, which is called “drought,” and Zion, which is called “desert,”—they shall rejoice over the downfall of the mighty men of Seir (and of Bozrah).
“And the willow rejoiced.” [This refers to the willow] of Jerusalem.
Ibn Ezra
“Yeshoshom.” Some say that the word is missing a bet, and so it is “yeshoshu bam,” and this is not correct, for what is the meaning of “bam”? The truth is that the mem is the beginning of a nun added to verbs, like “pad-yom” (Numbers 3:19), and the meaning is that the land of Edom will be desolate on its own, whereas the land of Israel is the opposite. And according to the opinion of Rabbi Moshe HaKohen, it refers to Jerusalem, which will be saved.
Radak
“Let the wilderness and the parched land rejoice.” According to the interpretation of an allegory: the mem in “yisoshom” [they shall rejoice] takes the place of the nun that is added in many future-tense forms, such as “yishma’on” [they shall hear] and “yizkeron” [they shall remember]; or the mem takes the place of “bam” [in them] or “imam” [with them], like the mem in “bashelam ha-basar” [the cooking of the flesh for them], which is equivalent to “bishel lahem” [cooked for them]. The meaning is that the wilderness and the parched land, in which these beasts dwelled, shall rejoice in them when they go to dwell in the land of Edom. And one may interpret “wilderness and parched land” as the Land of Israel, which has been like a wilderness since the day Israel was exiled from it; now, with the destruction of the land of Edom, it shall rejoice and be glad, for when that one is destroyed, this one shall be settled, as we have explained. And the Targum: “Those who dwell in the wilderness in the parched land.”
"And it shall blossom as the rose." Just as the rose, which blossoms and emits its fragrance.
Metzudat David
“Yeshuom midbar v’tzayah.” Israel, which is now like a desert and a parched land, will then rejoice.
"And the wilderness shall rejoice." The Land of Israel, which is now like a wilderness, shall then rejoice. And the matter is doubled in what is stated:
And it budded. It shall put forth flowers, like the lily.
Metzudat Zion
Yeshoshom. The mem is in place of the nun that is added to verbs, such as yishma'on, yizkaron.
And "Tziah" – a place of desolation.
Aravah. Its meaning is like that of a desert:
“Like the lily.” It is the rose, and likewise “the lily of Sharon” (Song of Songs 2:1):
Malbim
“Yesusum” [they shall rejoice over them] – there is a distinction between "desert," "arid land," and "waste." The desert is not suitable for sowing due to its own nature; the arid land is not suitable for sowing due to the scorching heat of the sun burning there from above; and the waste was suitable by its own nature, but it was ruined because of thorns, thistles, and wild species that grew there. There is also a distinction between "joy" (simcha), "rejoicing" (sason), and "exultation" (gil). Rejoicing refers to external actions performed to demonstrate joy, such as playing the drum, the harp, dancing, and the like. Joy and exultation are spiritual. However, joy is continuous, unbroken joy, whereas exultation is over something new, such as a found object or good tidings. Based on this, he says: "The land of peoples," which is not worthy of the splendor of wonders and spiritual joy, will rejoice over them through the downfall of Edom with merely external rejoicing. It is called "desert and arid land" because it is not worthy of light, either due to its own nature like the desert, or due to its root in the heavens above, it is also not worthy like the arid land. But the waste, which is the Land of Israel, which is worthy of divine light both by its own nature and by its upper root, only that thorns and thistles grew in it, which are the evil deeds through which it was defiled, will exult with a new, internal exultation. For whereas it was a waste full of thorns, now it will blossom like the lily.
It shall blossom abundantly, and rejoice, Even with joy and singing; The glory of Lebanon shall be given to it, The excellency of Carmel and Sharon; They shall see the glory of Hashem, The excellency of our God.
verse value 4662
Insights
Verse structure: 17 words, 74 letters. Verse gematria: 4662 is divisible by 18, the value of chai ('life'). The shortest word is "even" (אַ֚ף, 2 letters) and the longest is "glory·of·Hashem" (כְבוֹד־יְהֹוָ֖ה, 8 letters). Words sharing gematria 209: majesty·of, majesty·of. 8 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "abundantly" (פָּרֹ֨חַ), "it·shall·break·out" (תִּפְרַ֜ח), "rejoicing" (גִּילַ֣ת). The root פרח appears 2 times in this verse. 14 unique roots are used. Frequent roots: "they·will·see" (root ראה, 83x in Isaiah); "our·God" (root אלהים, 82x in Isaiah); "was·given·to·her" (root נתן, 56x in Isaiah). The etnachta (major mid-verse pause) falls on 'and·Sharon', dividing the verse into phrases of 12 and 5 words.
Rashi
And they sang. Like: "and to sing."
Lebanon. The Temple:
Hadar. His glory is to Zion.
Ibn Ezra
"Blossom thou shalt blossom." [This refers to] the Land of Israel or Jerusalem.
“Even, [with] joy and singing.” And behold, the tav [in *gila*] is like [the construct] “rejoiced of heart,” and there are those who say that the word “lah” refers back to Lebanon itself.
"They are the inhabitants of Jerusalem:"
Radak
Pruach. Likewise, gilvah and ranan: she shall rejoice with one joy after another; the tav is in place of the heh, and there are many such cases; and ranan is a noun denoting the source of the action.
He gave it to the Land of Israel.
"They" — the children of Israel, upon their return to their land, will behold the glory of the Lord, when His glory returns to Jerusalem.
Metzudat David
Even "she will shout and sing for joy." This means that she will rejoice with one joy after another.
“The glory of Lebanon shall be given to it.” The splendor and glory that exist in Lebanon will be granted to it by the Lord, and He will also grant to it the beauty of Carmel and Sharon; that is to say, it will be filled with all their goodness. The inhabitants of that land shall see the glory of the Lord.
Metzudat Zion
Honor. This means splendor.
Lebanon. The name of a forest in the Land of Israel:
Hadar. The matter of beauty:
“HaKarmel.” So is called a place of fields and vineyards:
"And Sharon" – it is a place of pasture that is rich and fertile.
Malbim
“Pirḥa tifrach” – this means that although joy is typically depicted only at the first instance when one is informed of new good tidings, she will continually blossom anew with constancy; and thereby she will always possess joy through the miracles that will constantly be renewed in her. Even regarding “gilat v’ranan” – this means that all joys are mixed with a sigh, and their end is sorrow upon the cessation of the joy; but she will rejoice continuously without interruption. And also “ranan” denotes the joy of the heart, and this will be because “the glory of Lebanon shall be given to her.” This means that Lebanon is esteemed on account of being full of tall and mighty cedars, but it is not adorned for ornamentation. In contrast, Carmel and Sharon are adorned with color and beauty, but they are not esteemed, for their flowers bloom and wither like the flower of the field. But she will possess both the esteem through strength like Lebanon, and the adornment through wealth and other excellences like Carmel and Sharon. Furthermore, they will behold the glory of the Lord. The Name “Lord” is called so on account of His being the Creator of the world and on account of general providence, and this is His glory. And in this they will behold the glory of the Lord, in that He will conduct them with providential guidance through the medium of nature. And the Name “our God” is the appellation that indicates the connection that He has with Israel through the miracles, signs, and wonders that He performs for their needs, and on account of this He is glorified and adorned. And on account of this providence they will behold the adornment of our God.
Strengthen you the weak hands, And make firm the tottering knees.
verse value 2042
Insights
Verse structure: 6 words, 27 letters. The shortest word is "strengthen" (חַזְּק֖וּ, 4 letters) and the longest is "and·knees" (וּבִרְכַּ֥יִם, 6 letters). 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "slack" (רָפ֑וֹת), "and·knees" (וּבִרְכַּ֥יִם), "tottering" (כֹּשְׁל֖וֹת). 6 unique roots are used. Frequent roots: "hand" (root יד, 79x in Isaiah); "strengthen" (root חזק, 23x in Isaiah). First appearance of the root אמץ ("make·firm") in Isaiah. The etnachta (major mid-verse pause) falls on 'slack', dividing the verse into phrases of 3 and 3 words. Full calculation: חַזְּק֖וּ [strengthen] (121) + יָדַ֣יִם [hand] (64) + רָפ֑וֹת [slack] (686) + וּבִרְכַּ֥יִם [and·knees] (278) + כֹּשְׁל֖וֹת [tottering] (756) + אַמֵּֽצוּ [make·firm] (137) = 2042.
Rashi
“Strengthen the feeble hands.” All the prophets, who were messengers of salvation, comforted Israel and strengthened their feeble hands. The word “chazaku” (strengthen) is a heavy form, and its interpretation is that they strengthened others. Had the intent been to say “strengthen yourselves, for your hands are feeble,” it would have been vocalized “chizku,” [the light form,] as in “be strong and of good courage (chizku ve-imtzu)” (2 Chronicles 32:7). Now, since it is saying to them to strengthen and embolden others, it is vocalized “chazzeku” [with a dagesh]. In “be strong (chizku), fear not” [that follows], it is vocalized “chizku,” the light form — strengthen yourselves, of your own — just as one says to an individual “chazak ve-ematz” (Joshua 1:6), and one does not say “chazzek.”
Ibn Ezra
“Strengthen the hands.” According to the opinion of all the commentators, this refers to the future; and according to the opinion of Rabbi Moses the Kohen, it refers to those who returned in the days of Hezekiah, upon the death of the king of Assyria.
And the meaning of “and on the knees” is on account of walking.
Radak
"Strengthen." Sometimes a commandment is not directed to a specific individual, but to whoever it may be, such as "Behold the smell of my son," "Say to the king and to the noblewoman," and likewise here, "Strengthen the weak hands." One might say this is directed against the prophets, or against those who have a strong heart in exile and trust in God, trusting day by day to bring redemption; He tells them to strengthen the hands of the weak in exile. And likewise Targum Jonathan says: "O prophets, strengthen the weary hands."
Metzudat David
“Be strong.” This is the statement of the Lord to the prophets: “Be strong, you with weak hands,” meaning: announce the redemption to those whose hands are weak and who have despaired of the redemption.
"And the knees." Whose knees are bending and weakening to fall, support and strengthen them. This is a repetition of what was stated.
Metzudat Zion
Rafut. From the language of "looseness" (or "slackness"):
“Stumbling.” The matter is that they are weak and prone to fall:
Strengthen. The matter of strength:
Malbim
“Be strong.” You, the prophets, strengthen the people who have despaired of redemption. And this despair manifests in three aspects: 1. Those whose hands have grown weak, and who do nothing out of despair; regarding this it says, “Strengthen the weak hands.” 2. Those who, although they are swift in the work of the Lord and His service, yet their knees stumble from the multitude of troubles and labors, until they become weary of their own accord, not out of laziness; regarding this it says, “Support the trembling knees.” 3. Those who strive in the service of the Lord and have not let their hands grow weak, nor have they stumbled in their troubles, but rather they had peace; however, since they see that years and epochs have passed and the words of the prophets have not been fulfilled, they hasten to reject the words of prophecy. Regarding this they said.
Say to them that are of a fearful heart: ‘Be strong, fear not’; Behold, your God will come with vengeance, With the recompense of God He will come and save you.
verse value 2400
Insights
Verse structure: 13 words, 61 letters. Notable word values: "God" (אֱלֹהִ֔ים) = 86, equal to Elohim. Verse gematria: 2400 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "they" (הִנֵּ֤ה, 3 letters) and the longest is "to·hasty·of·heart" (לְנִמְהֲרֵי־לֵ֔ב, 8 letters). Words sharing gematria 19: will·go·in, will·go·in. 2 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "to·hasty·of·heart" (לְנִמְהֲרֵי־לֵ֔ב), "and·will·save·you" (וְיֹשַׁעֲכֶֽם). The root אלהים appears 2 times in this verse. 11 unique roots are used. Frequent roots: "say" (root אמר, 244x in Isaiah); "will·go·in" (root בוא, 120x in Isaiah); "do·not·fear" (root איל, 114x in Isaiah). The etnachta (major mid-verse pause) falls on 'do·not·fear', dividing the verse into phrases of 4 and 9 words. Full calculation: אִמְרוּ֙ [say] (247) + לְנִמְהֲרֵי־לֵ֔ב [to·hasty·of·heart] (367) + חִזְק֖וּ [be·strong] (121) + אַל־תִּירָ֑אוּ [do·not·fear] (648) + הִנֵּ֤ה [they] (60) + אֱלֹֽהֵיכֶם֙ [your·God] (106) + נָקָ֣ם [vengeance] (190) + יָב֔וֹא [will·go·in] (19) + גְּמ֣וּל [dealing] (79) + אֱלֹהִ֔ים [God] (86) + ה֥וּא [He] (12) + יָב֖וֹא [will·go·in] (19) + וְיֹשַׁעֲכֶֽם [and·will·save·you] (446) = 2400.
Rashi
For those hasty of heart. That they hasten the redemption and are distressed over its delay:
"Vengeance shall come." Just as it is written, "In vengeance shall come."
"The recompense of God" – it shall come upon the wicked, and He shall save you.
Ibn Ezra
They said to the simple-minded: “[This refers to those] who did not believe they would see this miracle — the taking of vengeance upon Edom or upon Assyria.”
Radak
Say to the hasty of heart: "Those who were terrified in their hearts during the great tribulations of the exile."
"Vengeance shall come." In the sense of "vengeance shall come," or to carry out vengeance against Edom:
"Reward of God." And now you shall see the reward of God, for He will come and save you from exile.
Metzudat David
To the N'mhari of the heart: To those whose hearts are eager for the swift coming of the Redemption and who are distressed by its delay, it is said to them: “Be strong of heart, and do not fear lest you think that it will no longer come.”
Behold, indeed your God will come to take vengeance for His people and to repay the due recompense to God according to the measure of justice, and then He will come and save you.
Metzudat Zion
To the hasty ones. From the language of swiftness:
Malbim
They said to the hasty of heart, those who hasten the time, that they should strengthen themselves and not fear, for behold, your God of vengeance is coming; for when He comes, He will also come in a way of vengeance against the nations. Therefore, it will necessarily be delayed until their measure is filled. And this is the second reason: that the recompense of God is coming, and He will save you. Your salvation will not be except through the recompense that you will receive for your deeds; this recompense for your deeds is what will save you. And as long as you are not worthy, therefore the steps of salvation are delayed.
Then the eyes of the blind shall be opened, And the ears of the deaf shall be unstopped.
verse value 2692
Insights
Verse structure: 7 words, 33 letters. The shortest word is "then" (אָ֥ז, 2 letters) and the longest is "shall·be·opened" (תִּפָּקַ֖חְנָה, 6 letters). 2 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "shall·be·opened" (תִּפָּקַ֖חְנָה), "they·will·be·opened" (תִּפָּתַֽחְנָה). 7 unique roots are used. Frequent roots: "eye" (root עין, 45x in Isaiah); "blind" (root עור, 30x in Isaiah); "and·the·ears·of" (root אזן, 28x in Isaiah). The etnachta (major mid-verse pause) falls on 'blind', dividing the verse into phrases of 4 and 3 words. Full calculation: אָ֥ז [then] (8) + תִּפָּקַ֖חְנָה [shall·be·opened] (643) + עֵינֵ֣י [eye] (140) + עִוְרִ֑ים [blind] (326) + וְאׇזְנֵ֥י [and·the·ears·of] (74) + חֵרְשִׁ֖ים [deaf] (558) + תִּפָּתַֽחְנָה [they·will·be·opened] (943) = 2692.
Rashi
"Eyes of the blind." Those who until now were blind to recognizing the awe of this matter, concerning them [it is said]:
"And the ears of the deaf." This means that they did not hear the voice of the prophets. "Until now they shall be opened and shall open, for I will give them a spirit to fear Me." And regarding Israel it says that He called them "blind" and "deaf," as it is stated: "Let the deaf hear, etc."
Ibn Ezra
“Then the eyes of the blind shall be opened.” As they behold this miracle, so too shall those who hear.
Radak
"Then shall the eyes of the blind be opened." Israel, who are in exile, are like the blind, and the deaf, and the lame, and the mute.
Metzudat David
Then, etc. He means to say that the Israelites, who were like the blind and the deaf, seeing their humiliation and hearing their reproach, yet pretending as if they did not see and did not hear—behold, then they shall see and hear.
Metzudat Zion
"Tefakchenah." It means "they will open," just as it is written, "I will open my eyes" (Zechariah 12).
Malbim
“Then,” meaning that happiness is attained through every word and deed in accordance with intellect and contemplation, in order to grasp the truths of opinions and beliefs, it says, “Then the eyes of the blind shall be opened,” for the truths will be recognized, either through examination of the created beings and the wonders which he sees with his own eyes, or through the medium of tradition which he receives from the prophets or from his ancestors, as it is stated, “Lest he see with his eyes and hear with his ears and understand with his heart.” In contrast to this, it says, “Then the eyes of the blind shall be opened” to gaze upon the work of the Lord, and “the ears of the deaf shall be unstopped” to hear the words of the prophets, and regarding the deed it says.
Then shall the lame man leap as a hart, And the tongue of the dumb shall sing; For in the wilderness shall waters break out, And streams in the desert.
verse value 2396
Insights
Verse structure: 12 words, 50 letters. The shortest word is "then" (אָ֣ז, 2 letters) and the longest is "for·burst·forth" (כִּֽי־נִבְקְע֤וּ, 7 letters). 6 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "shall·leap" (יְדַלֵּ֤ג), "as·the·stag" (כָּֽאַיָּל֙), "and·will·overcome" (וְתָרֹ֖ן). 12 unique roots are used. Frequent roots: "as·the·stag" (root איל, 114x in Isaiah); "water" (root מים, 41x in Isaiah); "in·the·wilderness" (root מדבר, 20x in Isaiah). First appearance of the root אלם ("mute") in Isaiah. The etnachta (major mid-verse pause) falls on 'mute', dividing the verse into phrases of 7 and 5 words. Full calculation: אָ֣ז [then] (8) + יְדַלֵּ֤ג [shall·leap] (47) + כָּֽאַיָּל֙ [as·the·stag] (61) + פִּסֵּ֔חַ [lame] (148) + וְתָרֹ֖ן [and·will·overcome] (656) + לְשׁ֣וֹן [tongue] (386) + אִלֵּ֑ם [mute] (71) + כִּֽי־נִבְקְע֤וּ [for·burst·forth] (258) + בַמִּדְבָּר֙ [in·the·wilderness] (248) + מַ֔יִם [water] (90) + וּנְחָלִ֖ים [and·torrents] (144) + בָּעֲרָבָֽה [in·the·arabah] (279) = 2396.
Rashi
"Then shall the lame man leap like a stag, etc." Israel, who are now lame and feeble—we find that Scripture calls them lame in the sense of being weak, as it is stated: "The lame of the people were plundered" (Isaiah 33:14).
And the surplus. In my salvation:
The term “mute.” This refers to the speech of Israel, who, while among the Chaldeans, were mute: they heard insults but did not respond.
“For waters broke forth in the wilderness.” For when He rejoices them with His salvation, they will blossom like a thirsty wilderness that is parched for water, and springs breaking forth within it; namely, that salvation will sprout forth for the afflicted.
Ibn Ezra
Then he shall leap. To return to Jerusalem:
And "Veitaron (and singing)." By way of parable: just as one finds water in every place, so too is the opposite of "dovek" (clinging) the term "yonek" (sucking), as it is stated (Lamentations 4:4):
Radak
"For waters were split in the wilderness." Behold, Micah the Morasthite said, "As in the days of your coming out of the land of Egypt, I will show you wonders," and behold, this will be among the wonders: that waters will be split in the wilderness.
"And streams in the desert" – that they will find abundant waters on the way when they return to their land.
Metzudat David
"Then shall leap." Israel, who were weak in strength like cripples, will then leap like a stag.
And they shall sing. Israel, who were like the dumb and could not open their mouths, shall fill their tongues with singing.
"For they shall be broken forth." In places where there were no waters, springs of water shall break forth; and likewise, "and streams in the desert." And the meaning is that great salvation shall sprout forth for the afflicted.
Metzudat Zion
Yadleg. The meaning is a leap, as in “leaping over the mountains” (Song of Songs 2:8).
Lame. "Chager vataron." From the term "renah" (song of praise):
Malbim
Then the lame shall leap like a hart, for the service of the Lord and to perform His commandments. And opposite the word "dibur" (speech), it says "uteron" (a song), the language of the mute, to sing the song of the Lord. For it is said, "waters broke forth in the wilderness," where water is not readily available; now springs broke forth there. And in the arid land, where streams are not readily available (even though there may be water there by means of springs), streams broke forth there. And the meaning is that for three reasons it is impossible to travel through the wilderness: 1. The lack of water; 2. The lack of a trodden path; 3. Because of wild beasts. In accordance with this, it says that after the redeemed of the Lord return by way of the wilderness to Zion, the three deficiencies of the wilderness will be removed. Opposite the deficiency of water, it says, "waters broke forth in the wilderness."
And the parched land shall become a pool, And the thirsty ground springs of water; In the habitation of jackals herds shall lie down, It shall be an enclosure for reeds and rushes.
verse value 2451
Insights
Verse structure: 12 words, 51 letters. Notable word values: "and·it·shall·be" (וְהָיָ֤ה) = 26, the value of the divine name Hashem. The shortest word is "water" (מָ֑יִם, 3 letters) and the longest is "thirsty·ground" (וְצִמָּא֖וֹן, 6 letters). 7 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "burning or scorching heat" (הַשָּׁרָב֙), "to·pool" (לַאֲגַ֔ם), "thirsty·ground" (וְצִמָּא֖וֹן). 11 unique roots are used. Frequent roots: "and·it·shall·be" (root היה, 213x in Isaiah); "water" (root מים, 41x in Isaiah). The etnachta (major mid-verse pause) falls on 'water', dividing the verse into phrases of 6 and 6 words. Full calculation: וְהָיָ֤ה [and·it·shall·be] (26) + הַשָּׁרָב֙ [burning or scorching heat] (507) + לַאֲגַ֔ם [to·pool] (74) + וְצִמָּא֖וֹן [thirsty·ground] (193) + לְמַבּ֣וּעֵי [to·springs·of] (158) + מָ֑יִם [water] (90) + בִּנְוֵ֤ה [in·habitation·of] (63) + תַנִּים֙ [jackals] (500) + רִבְצָ֔הּ [her·lair] (297) + חָצִ֖יר [grass] (308) + לְקָנֶ֥ה [for·a·reed] (185) + וָגֹֽמֶא [and·rush] (50) = 2451.
Rashi
"And the mirage shall become" – a pool for them. "He who thirsts for salvation shall be saved," and the prophet spoke in the language of a parable.
“B’noveh taninim ravatzah” – “B’noveh” refers to a place that was a desert wilderness, namely a den where crocodiles lie in wait. It shall become a moist place, a place of grass, which grow into canes and bulrushes. For canes and bulrushes do not grow except in places with water, as it is stated: “Can papyrus grow without a marsh” (Job 8:11).
**"Ravtzah"** – it is a noun, like *merbetz*, since it does not have a mappiq heh.
Ibn Ezra
“And the heat shall be.” A place of desolation; similarly, “Neither shall the heat nor the sun smite them” (Isaiah 49:10); and similarly, the Targum translates “He has consumed me” (Genesis 31:40) as “churb” in Aramaic.
In a pasture. Which was situated in the valley of jackals, and it is a place of aridity.
“Hatzir.” Like “chatzer”:
"Reeds and rushes"—that they grow around the rivers:
Radak
"And there shall be drought." The place of drought and the place of thirst shall become a pool and springs of water, which shall spring up for them on their way as they travel through a place of desolation, which is a place of drought where there is no water due to the excessive heat. And the Targum translates: "Drought consumed me; scorching heat consumed me."
"In a den of foxes, they lie down." A place that was a den of foxes, where foxes used to lie down, will become a meadow for reeds and rushes, meaning that reeds and rushes will grow there, which do not grow except in places with water.
Chatzir. Like chatzer, as we explained above. And it says "ravtzah" [lies down] of each and every one of the foxes. And "tanim" is said of females, just as it also says: "Even the tanim draw out the breast [to nurse their young]."
Metzudat David
“And the drought shall be.” The place of dryness, due to the excessive heat, will turn into a pool of water, and the place of thirst will turn into a place of springs of water. That is to say, the lowlands will turn into a great dominion.
In its habitation: In the section where the crocodile lay, it was to be damp, and grass would grow there, namely reeds and rushes, which do not grow except in a place that is very wet.
Metzudat Zion
Hesharav. The matter of dryness of heat, as in, "And neither scorching heat nor sun shall strike you" (below, 49).
Lake. A place where waters gather:
And "tzm'aon." This means a place of dryness.
To the springs. The matter of "spring" and "source," and similarly, "the pitcher is broken at the spring" (Ecclesiastes 12:6):
In the dwelling. In the dwelling place:
Tannin. A species of serpent:
"Ravtzah." The matter of lying down to rest:
Hay. Grass:
"Kaneh and goma." Names of types of plants:
Malbim
"And the drought shall be" — even a place that is dry by nature shall be moist and wet; and the parched ground, due to the absence of springs and sources, shall become a bubbling spring of waters. "In the haunt of jackals, where they lie down," — a place that was always desolate and dry shall now become a pasture of such grass as is suitable for reeds and rushes, which do not grow except in places of water. Now it shall say that even the deficiency of the path shall be removed, for
And a highway shall be there, and a way, And it shall be called The way of holiness; The unclean shall not pass over it; but it shall be for those; The wayfaring men, indeed fools, shall not err therein.
verse value 3159
Insights
Verse structure: 15 words, 66 letters. Verse gematria: 3159 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "to·her" (לָ֔הּ, 2 letters) and the longest is "not·shall·pass·over·it" (לֹא־יַעַבְרֶ֥נּוּ, 8 letters). Words sharing gematria 230: and·way, and·way·of. 6 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·it·shall·be·there" (וְהָיָה־שָׁ֞ם), "highway" (מַסְל֣וּל), "not·shall·pass·over·it" (לֹא־יַעַבְרֶ֥נּוּ). The root דרך appears 3 times in this verse. 13 unique roots are used. Frequent roots: "not" (root לא, 286x in Isaiah); "and·it·shall·be·there" (root היה, 213x in Isaiah); "and·it·to·them" (root הוא, 98x in Isaiah). The etnachta (major mid-verse pause) falls on 'and·it·to·them', dividing the verse into phrases of 10 and 5 words.
Rashi
"And there shall be a highway there." For passersby and travelers.
"Let them not pass through it." To that path, no unclean person—meaning, it shall no longer be for the nations.
"And it shall be for them." This refers to the path of those blind, deaf, lame, and mute individuals mentioned above. The manner of walking that path was such that even if they were foolish, they would not stray, for He would make it straight before them.
Ibn Ezra
"And it shall be." Even though streams may grow along the way, there shall be there a highway, a prepared road.
And the way of holiness. Because they returned to Jerusalem:
He shall not pass through it. Every nation is unclean; even though the path was theirs, they will fear that they will transgress against it, and they will go in the path of the redeemed. Furthermore, one who walks on a path and its foolish ones, who do not know it, will not go astray, for it will be a path.
Radak
"And it shall be there": "There" in the wilderness, where there was never a path, now there shall be a highway and a way. And in the homiletical sense: At present, there is no path in the wilderness, for it is all sand, and the caravan does not travel at night, but only by the light of the constellations; but then there shall be a highway and a way. And "highway" (m'sullal) is akin to "path" (m'sillah).
"And the way shall be called the Way of Holiness."—To that very way, for a holy people shall walk in it.
"One who is unclean shall not pass through it." This means: one of the wicked.
"And it is for them." That path is for Israel alone.
“Walking in the way.” This refers to one who walks in the way, whether he is one accustomed to walking the roads, or a fool, he will not err in that same way.
"And the foolish." This means those who are foolish with regard to ways they are not accustomed to; in this manner they will not go astray, but rather they will walk the straight way to Jerusalem.
Metzudat David
"And there shall be a highway there." In the desolate places there shall be a path and a well-trodden road, and it shall be called the Highway of Holiness.
"And it shall be for them." This path shall be exclusive to them, to Israel:
One who goes on a journey. Whether one who is accustomed to travel on the road, or a fool regarding the knowledge of the way, because he is not accustomed to traveling on the road.
They shall not wander. They shall not be lost on this path, for it shall be a well-trodden way.
Metzudat Zion
Maslul. From the language of "masilah" and a well-trodden path:
To them. To them:
They will stray. From the language of "straying":
Malbim
“And it shall be a highway and a way,”—the term “way” refers to the path of the multitude, and alongside it there shall be a “highway” (maslul), a trodden path also for individuals who walk along the sides of the way. This “way” shall be called for them “the Holy Way.” But do not err, thinking that it will be like at present, where even the Ishmaelites have a way that they travel, the paths of the desert way to the tomb of their prophet, and they too call it “the Holy Way.” Therefore, He added, “No unclean person shall pass over it,” meaning that those who walk there shall guard themselves from all impurity, and this way shall be dedicated exclusively for them, for the redeemed of the Lord mentioned above—the blind and the lame (or those with physical impairments), who are the redeemed of the Lord. The phrase “the way” implies that until now, those traveling in the desert required two things: first, that they travel on broad paths used by many people, not as individuals; second, that they take with them a guide, one who is familiar with the desert way. But then, even an individual traveler on the way, or even a group of fools traveling together, all of whom are fools and do not know the way, nevertheless they shall not go astray, for it shall be a straight, well-prepared way. And regarding the third deficiency that existed there, namely the presence of wild beasts, He says:
No lion shall be there, Nor shall any ravenous beast go up thereon, They shall not be found there; But the redeemed shall walk there;
verse value 2683
Insights
Verse structure: 11 words, 47 letters. The shortest word is "there" (שָׁ֜ם, 2 letters) and the longest is "not·shall·go·up·on·it" (בַּֽל־יַעֲלֶ֔נָּה, 7 letters). Words sharing gematria 340: there, there. 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·violent one" (וּפְרִ֤יץ), "vigorous" (חַיּוֹת֙), "not·shall·go·up·on·it" (בַּֽל־יַעֲלֶ֔נָּה). The root שם appears 2 times in this verse. 10 unique roots are used. Frequent roots: "not" (root לא, 286x in Isaiah); "not·shall·be" (root היה, 213x in Isaiah); "there" (root שם, 83x in Isaiah). First appearance of the root גאל ("redeemed") in Isaiah. The etnachta (major mid-verse pause) falls on 'there', dividing the verse into phrases of 9 and 2 words. Full calculation: לֹא־יִהְיֶ֨ה [not·shall·be] (61) + שָׁ֜ם [there] (340) + אַרְיֵ֗ה [lion] (216) + וּפְרִ֤יץ [and·violent one] (386) + חַיּוֹת֙ [vigorous] (424) + בַּֽל־יַעֲלֶ֔נָּה [not·shall·go·up·on·it] (197) + לֹ֥א [not] (31) + תִמָּצֵ֖א [is·found] (531) + שָׁ֑ם [there] (340) + וְהָלְכ֖וּ [and·they·went] (67) + גְּאוּלִֽים [redeemed] (90) = 2683.
Rashi
"And the wild beasts of the field." The boar from the forest (Psalms 80:14): There is no wild beast as savage as the wild boar, and also the lion from its thicket (Jeremiah 4:7)—that is, Nebuchadnezzar—will not be found there.
“Let her not ascend.” To that path, the word “path” (derech) serves as both masculine and feminine, as it is written: “the path which they shall walk in” (Exodus 18:20)—here it is feminine; “they shall come out to you by one path” (Deuteronomy 18)—here it is masculine.
You will not find. "A fierce beast" is its name:
Ibn Ezra
It shall not be. On the way:
A lion. And not a wild beast that will cause harm until those who wish to return are frightened, and behold, the returning ones will go, redeemed from enemies and from wild beasts.
Radak
“Let there not be.” This is because initially there was a dwelling place of wild beasts, which was a wilderness; now, when the Children of Israel will go through it, there will not be a lion or a ravenous beast; no wild beast will come up that way, and you will not find a wild beast there. And the meaning of “and a ravenous beast” is: even the most ravenous of beasts, which breaks the custom of beasts by going to places where people are found—even that one will not come there, and the redeemed will go there without fear.
Metzudat David
"There shall be no lion there." In this manner, a lion will not come, and even the most ravenous of beasts—the one that breaks through the barrier of wild animals to go among people—will not ascend by this path, nor will you find it there.
“And they shall go forth as redeemed ones.” Therefore, Israel, who are redeemed from the Chaldeans, shall go there without terror or fear.
Metzudat Zion
And "peritz." The matter is one of arrogance and self-assertion:
Malbim
"There shall not be a lion there, nor shall any ravenous beast go up on it; it shall not be found there. No one disturbed shall go up on it; but the redeemed shall walk there." This teaches that even a lion will not be there, nor will a wild beast of prey, nor even a beast that is "broken" (i.e., wild and unrestrained) will ascend upon it—it will not be able to ascend the road. The verse depicts the road as if it will be so elevated that even the most "broken" (wild) beast will not be able to ascend it due to its great height. And it adds that even the wild beasts of prey will not be found there at all, for they will not exist in reality in that desert whatsoever. And after the three impediments that prevent one from going there are removed from the desert, then "the redeemed shall walk there, and none shall terrify them."
And the ransomed of Hashem shall return, And come with singing to Zion, And everlasting joy shall be upon their heads; They shall obtain gladness and joy, And sorrow and sighing shall flee away.
verse value 4084
Insights
Verse structure: 15 words, 69 letters. Notable word values: "Hashem" (יְהֹוָ֜ה) = 26, the value of the divine name Hashem. The shortest word is "Hashem" (יְהֹוָ֜ה, 4 letters) and the longest is "and·ransomed·of" (וּפְדוּיֵ֨י, 6 letters). 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "they·will·return" (יְשֻׁב֗וּן), "shall·obtain" (יַשִּׂ֔יגוּ), "and·flee" (וְנָ֖סוּ). 15 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "and·they·shall·come" (root בוא, 120x in Isaiah); "they·will·return" (root שוב, 51x in Isaiah). First appearance of the root נשג ("shall·obtain") in Isaiah. The etnachta (major mid-verse pause) falls on 'upon·their·heads', dividing the verse into phrases of 9 and 6 words.
Rashi
"And eternal joy." A joy that was already theirs from of old, namely during their journey out of Egypt, when the Lord went before them by day (Exodus 13:21).
And they shall flee: the sorrow and sighing, from them.
Ibn Ezra
"And those who are ransomed..." These are the returnees, who shall come to Zion with singing, and everlasting joy upon their heads. For the strength of the soul is in the head. And some say that they are like a canopy over their heads; this too is correct.
"Joy and gladness shall attain them; and some say that they shall pursue after joy and attain it."
Radak
"And the redeemed of the Lord shall return," "and everlasting joy shall be upon their heads." This is an allegory: as if they were walking upright, with their heads held high in joy.
Joy and gladness shall attain, and sorrow and sighing shall flee. This is [the verse] "shall attain" and "shall flee," and below this, in the portion "Awake, awake, put on your strength," [the words are] "yashigonu" with a nun, "nasu," without a vav at the beginning of the word. And the mnemonic is so that you will not err in them: vav-nun. And the explanation of the mnemonic is that the vav precedes the nun. And this is because "yashigu venasu" [has] a vav at the end of "yashigu" and a vav at the beginning of "venasu," which is the first [form]; and the latter [form], "yashigonu vnasu," [has] a nun at the end of "yashigonu" and a nun at the beginning of "nasu," and there is no vav there.
Metzudat David
And the redeemed of the Lord. Israel, whom the Lord will redeem from exile, shall return to their land and come to Zion with singing and everlasting joy. The joy that was theirs from ancient times shall rest upon their heads.
They will overtake them. As if they would pursue them and overtake them:
And they shall flee. Sorrow and sighing shall flee and run away from them, and not be upon them.
Metzudat Zion
They will attain. The matter of the near and the attached:
And they fled. The meaning is of fleeing:
Yagon. From the language of tughah and tzar:
Malbim
And the redeemed of the Lord, whom He will redeem from all their distresses, shall return from their exile, and shall come to Zion with singing. This is not like their departure from the exile of Babylon, when they went out and also came to Zion with sorrow and sighing, and endured many hardships, as mentioned in the books of Ezra and Nehemiah. But this time, “everlasting joy” shall be upon their heads, meaning that eternal joy shall appear upon their heads, after which there shall be no sorrow or exile whatsoever. This is unlike the joy of the Second Temple, which was not “everlasting joy.” “Joy and gladness shall overtake them, and sorrow and sighing shall flee away.” Now, when they departed from Babylon, they did not have joy and gladness immediately; rather, at first, sorrow and sighing gradually departed from them, and they made room for the joy and gladness that came after them. In such a way, first sorrow and sighing departed from them, and afterwards joy and gladness overtook them, so that it would not be correct to say that sorrow and sighing “fled,” for “fleeing” occurs only because of a pursuer, and there they had no pursuer. But in the complete redemption, joy and gladness shall overtake them first, suddenly, and thereby sorrow and sighing shall flee, as one flees from a pursuer, because the joy and gladness pursue them. And behold, “joy” (sason) is manifest, while “gladness” (simcha) is in the heart; likewise, “sighing” (anachah) is manifest, while “sorrow” (yegon) is in the heart. Thus, the sorrow in the heart shall flee before the gladness, and the manifest sighing shall flee before the manifest joy.
Rashi
Ibn Ezra
Radak
Metzudat David
Metzudat Zion
Malbim