Thus says Hashem to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him, and to loose the loins of kings; to open the doors before him, and that the gates may not be shut:
verse value 6109
Insights
Verse structure: 17 words, 88 letters. Notable word values: "Hashem" (יְהֹוָה֮) = 26, the value of the divine name Hashem. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "whom·I·have·held" (אֲשֶׁר־הֶחֱזַ֣קְתִּי, 9 letters). 7 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "to·His·anointed" (לִמְשִׁיחוֹ֮), "whom·I·have·held" (אֲשֶׁר־הֶחֱזַ֣קְתִּי), "to·subdue·before·him" (לְרַד־לְפָנָיו֙). The root פנים appears 2 times in this verse. 15 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "not" (root לא, 286x in Isaiah); "thus·says" (root אמר, 244x in Isaiah). The etnachta (major mid-verse pause) falls on 'I·will·loosen', dividing the verse into phrases of 11 and 6 words.
Rashi
To His Anointed. Every title of greatness is called anointing, as it is said, “I have given it to you as an anointing” (Numbers 18:8). And our Sages said: To the Anointed King, the Holy One, blessed be He, says, “I have a complaint against you concerning Cyrus,” as it is stated in the tractate Megillah.
“Nations shall come down before Him.” This teaches that He will flatten and subdue nations before Him; “come down” means to flatten.
"And the loins of kings I will loosen." This is an expression of weakness, indicating a breaking of strength, for the girding of the loins is a stirring up of strength, as it is said: "Gird your loins like a man" (Job 40:7), and "You, gird your loins" (Jeremiah 1:17). And "He loosens the belt of the mighty" (Job 12:21) is an expression of a breaking of strength.
"To open before Him": The doors of the gates of Babylon. "Gates" refers to the hollow opening of the gate, whereas "doors" are the panels that are opened and closed to secure the gate.
Ibn Ezra
Thus says the Lord. Some say that His anointed one is the Prophet, and some say that it is Cyrus, and both are correct, for the Prophet said, “Because You have anointed me” (1 Kings 1:34), and we also find, “And you shall anoint Hazael” (1 Kings 19:15).
לרד. It is a verbal noun from the root of "haroded" in "Ami tachti" (Psalms 144:2), and similarly, "l'Yom kumi le'ed" (Zephaniah 3:8).
Radak
“Thus says the Lord to His anointed, to Cyrus.” Just as they called him “shepherd,” so too they called him “My anointed,” meaning “My king,” for I have appointed him king to destroy Babylon; and a king is called “anointed.” Alternatively, because kingship was established through anointing, the term “anointed” is used in the language of anointing for anyone appointed to a specific task. Likewise, “and you shall anoint Hazael” (2 Kings 9:3); “you shall anoint a prophet in my place” (1 Kings 19:16); “because the Lord has anointed me” (Isaiah 61:1). And similarly, “to His anointed, to Cyrus”—that is, His appointed one, for God appointed him as king.
“to go before Him.” The root is from the simple verb in the shakal pattern, like “yiqqoshim” (they will strike), and it is from the derivation of “roddet” (He spread out) “my people beneath,” and its meaning is spreading out and covering, as in the Targum’s translation of “wayyarkeu” (and they hammered out) as “wardidu” (and they flattened out).
"Aftach" (I will open). That they should not have strength before Cyrus, for the belt strengthens the loins.
To open. Just as these are open. And likewise, they shall not be closed, as if they were not closed, for it is stated: “I will shatter bronze doors.”
Metzudat David
"To His anointed one" refers to Cyrus. "His anointed" refers to Cyrus, meaning that God exalted and elevated him.
“Whose right hand I have strengthened.” This is a matter of rhetoric, meaning that I gave strength to his hand.
לרד - to tread down: to flatten the nations before him, so that they would serve as a treading-place for his feet.
And I will loose the loins of kings. This means that I will weaken the strength of the kings who were fighting against him. And since one who is girded at his loins is energized and strong, therefore it is stated as if to say: "I will untie the belt, and their strength will be weakened." The gates, namely the gates of Babylon.
They shall not be locked. One may enter them at his pleasure, as if they were not locked.
Metzudat Zion
To his anointed one. This refers to the matter of greatness and exaltation. And similarly, it is stated: “I have given it to him as an anointing” (Numbers 18).
"I held fast." The matter of holding fast:
To spread. The meaning of "spreading" is like "who spreads the people beneath Him" (Psalms 144:2).
Aftach. The matter of untying a knot, and likewise, “my cord is loosed” (Job 30:11):
Malbim
Thus says the Lord to His anointed, to Cyrus, whom He anointed and appointed to fulfill His words — “whom I have strengthened with My right hand to lead him to war and conquest and dominion, so that I may subdue nations before him, nations that have been subjugated by harsh labor, and he shall not fear that their kings will fight against him, for I will loosen the loins of kings, meaning the swords girded at their loins I will loosen, and he shall also not fear fortified cities whose inhabitants will rebel against him, for I will open doors before him, meaning even the inner doors, which are customarily kept closed, I will open before him, and consequently the outer gates will not be closed at all, until all fortified cities will be open before him (now His speech begins):
Cross-references: Isaiah 8:11; Daniel 9:25; Ezra 1:2
I will go before you, and make the crooked places straight; I will break in pieces the doors of brass, and cut in sunder the bars of iron;
verse value 3856
Insights
Verse structure: 12 words, 54 letters. The shortest word is "I" (אֲנִי֙, 3 letters) and the longest is "and·crooked·places" (וַהֲדוּרִ֖ים, 7 letters). 7 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "these" (אֵלֵ֔ךְ), "and·crooked·places" (וַהֲדוּרִ֖ים), "I·will·straighten" ((אושר)). The root ישר appears 2 times in this verse. 11 unique roots are used. Frequent roots: "to·your·face" (root פנים, 88x in Isaiah); "I" (root אני, 76x in Isaiah); "these" (root הלך, 60x in Isaiah). The etnachta (major mid-verse pause) falls on 'I·will·straighten', dividing the verse into phrases of 6 and 6 words. Full calculation: אֲנִי֙ [I] (61) + לְפָנֶ֣יךָ [to·your·face] (190) + אֵלֵ֔ךְ [these] (51) + וַהֲדוּרִ֖ים [and·crooked·places] (271) + (אושר) [I·will·straighten] (507) + אֲיַשֵּׁ֑ר [I·will·straighten] (511) + דַּלְת֤וֹת [doors·of] (840) + נְחוּשָׁה֙ [copper] (369) + אֲשַׁבֵּ֔ר [I·will·shatter] (503) + וּבְרִיחֵ֥י [and·bars·of] (236) + בַרְזֶ֖ל [iron] (239) + אֲגַדֵּֽעַ [I·will·cut·off] (78) = 3856.
Rashi
"And I will make the crooked places (hadurim) straight." The Targum renders: "And I will subdue the walls" — from [Aramaic] "hadar" (to go around), because the wall surrounds the city. And one may interpret "hadurim" as crooked paths — I will make [them] straight before him.
Ibn Ezra
Ani. The reason is that it is a help from God, or an allusion to the prince of Persia, as it is written in the Book of Daniel (Daniel 10:20):
And the word "hadori." It is the opposite of "ishar" (I will straighten), and some say it is from the root "hader," meaning "elevated" or "exalted," and it is an adjective or a passive participle.
"Bronze doors." These are the gates of the nations:
Radak
"I am before you." That is to say, "My help shall go before you."
And the "windings." Crooked paths have He made before you, and this is by way of a metaphor, that they not stumble in any matter when they come to Babylonia, and "hadurim" is similar, in the words of our Sages of blessed memory, to "the coil of the intestines (hadura de-khanta)."
“Osher.” It is written with a vav, but read as “Isher” with a yod, and the meaning is one, for the vowel letters (aleph, heh, vav, yod) are interchangeable.
"I will break, I will cut off. For with My help Babylon will be captured, even though its gates are of bronze and its bars are of iron."
Metzudat David
"I will go before you." You will succeed in battle, as if I were going before you to fight on your behalf.
"And I will make crooked ways straight" (Isaiah 45:2): "Crooked ways" – I will make them straight and even. This means: You shall not stumble on the path in which you walk.
"doors, etc." – This is a matter of eloquent expression, to say that they shall not strengthen themselves in the city's fortress.
Metzudat Zion
And "hadorim": This means a crooked and winding path. And our Sages of blessed memory said: "The winding of the intestines" (Hullin 113a). These are the intestines, which are crooked and wind around one another.
“Eishar.” The word is derived from “yashar,” meaning straight and level.
And the bolts. They are shaped like a staff, made to fit into the back of the gate in order to close it.
Agad. The matter of cutting off, as it is said, "sycamores were cut down" (above 9):
Malbim
"I, know that although your strength is weak to perform this mighty deed, I will go before you to conquer the way before you. And the “crooked ways (hadurim)” — their manner was to place winding paths before the fortress so that the enemy could not approach the gate, and they were required to encircle them; and I will straighten these windings. 'Doors'—that is to say, in natural conquest, if one approaches the fortress, they break the bars, and thereby the doors are opened. But I will first shatter the bronze doors, and afterward I will cut off the iron bars."
And I will give you the treasures of darkness, and hidden riches of secret places, that you may know that I am Hashem, who call you by your name, even the God of Israel.
verse value 4894
Insights
Verse structure: 14 words, 62 letters. Notable word values: "Hashem" (יְהֹוָ֛ה) = 26, the value of the divine name Hashem. The shortest word is "to·you" (לְךָ֙, 2 letters) and the longest is "treasures·of" (אוֹצְר֣וֹת, 6 letters). 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "treasures·of" (אוֹצְר֣וֹת), "and·hidden·treasures·of" (וּמַטְמֻנֵ֖י), "secret·places" (מִסְתָּרִ֑ים). 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "that·calls" (root קרא, 84x in Isaiah); "Israel" (root ישראל, 84x in Isaiah). The etnachta (major mid-verse pause) falls on 'secret·places', dividing the verse into phrases of 6 and 8 words. Full calculation: וְנָתַתִּ֤י [and·I·will·give] (866) + לְךָ֙ [to·you] (50) + אוֹצְר֣וֹת [treasures·of] (703) + חֹ֔שֶׁךְ [darkness] (328) + וּמַטְמֻנֵ֖י [and·hidden·treasures·of] (155) + מִסְתָּרִ֑ים [secret·places] (750) + לְמַ֣עַן [so·that] (190) + תֵּדַ֗ע [you·will·know] (474) + כִּֽי־אֲנִ֧י [for·I] (91) + יְהֹוָ֛ה [Hashem] (26) + הַקּוֹרֵ֥א [that·calls] (312) + בְשִׁמְךָ֖ [in·your·name] (362) + אֱלֹהֵ֥י [the·God·of] (46) + יִשְׂרָאֵֽל [Israel] (541) = 4894.
Rashi
"He who calls you by name." You have not yet been born, and I call you by the name Cyrus.
Ibn Ezra
"And I will give." The treasures of darkness, that the nations will plunder them.
"That you may know" – for at first he did not fear God.
Radak
"And I will give you the treasures of darkness." For what a person stores up from silver, gold, and precious stones beneath the ground, a person will store them up in a place that is dark and hidden. And in Babylonia there were many treasures, as it calls it "Medehavah," meaning "possessor of gold."
And from the hidden things. The second mem is vocalized with a shureq.
In order that you may know that I am the Lord. For this conquest that you are carrying out in the lands, to subjugate the kings of the lands beneath you, is not by might nor by power, but rather by My Spirit and by My will. And Cyrus recognized this in his understanding, that it was from the Lord that he had it. And so he said, “The Lord, the God of heaven, has given me all the kingdoms of the earth.” And since the kings who preceded him had boasted and did not acknowledge God until He stretched out His hand against them—such as the king of Assyria, who said, “By the strength of my hand I have done it, and by my wisdom, for I am discerning,” and Nebuchadnezzar, who said, “I will ascend above the tops of the clouds; I will make myself like the Most High”—therefore, Cyrus reflected upon himself and saw that the former ones who had boasted had fallen by the hand of God. He thus recognized that the power belongs to God, and he knew that all is in His hand, and that He is the One who raises up and He is the One who humbles.
Metzudat David
"And I will give you." I will place in your hand the treasures of Babylon.
"Treasuries of darkness." The way of a treasury is to be hidden in a place of darkness:
And hidden treasures of secret places. Things that are hidden in a concealed place, and the matter is doubled in what is written:
“For you shall know.” I will do all this for you, so that you may know that I, the Lord, am doing this, and not by the power of your hand, for it will be outside of nature—the One who calls forth, etc.—who calls by the name of Cyrus before you were born; He is the God of Israel, and from Him comes the matter.
Metzudat Zion
“And My hidden stores.” From the term “hatmanah” (hiding away).
Malbim
"And I will give": After you have conquered these strongholds, I will also deliver into your hand the treasures found there, as well as the hidden treasures that they concealed in secret places. And I will perform this great act for you for two reasons: 1. So that you may know My great name. 2. For the sake of the salvation of Israel. This is what the verse means: 1. "So that you may know that I am the Lord who calls you by your name" (to enlarge you in a manner contrary to natural order); 2. "Because I am the God of Israel," for I have singled out My divinity and providence over them, and therefore I will do this.
For the sake of Jacob My servant, and Israel Mine elect, I have called you by your name, I have surnamed you, though you have not known Me.
verse value 2627
Insights
Verse structure: 11 words, 47 letters. Notable word values: "my·servant" (עַבְדִּ֣י) = 86, equal to Elohim. The shortest word is "to·you" (לְךָ֙, 2 letters) and the longest is "and·Israel" (וְיִשְׂרָאֵ֖ל, 6 letters). 2 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·I·called" (וָאֶקְרָ֤א), "I·have·surnamed·you" (אֲכַנְּךָ֖). 11 unique roots are used. Frequent roots: "and·not" (root לא, 286x in Isaiah); "and·Israel" (root ישראל, 84x in Isaiah); "and·I·called" (root קרא, 84x in Isaiah). The etnachta (major mid-verse pause) falls on 'chosen', dividing the verse into phrases of 5 and 6 words. Full calculation: לְמַ֙עַן֙ [for·the·sake·of] (190) + עַבְדִּ֣י [my·servant] (86) + יַעֲקֹ֔ב [Jacob] (182) + וְיִשְׂרָאֵ֖ל [and·Israel] (547) + בְּחִירִ֑י [chosen] (230) + וָאֶקְרָ֤א [and·I·called] (308) + לְךָ֙ [to·you] (50) + בִּשְׁמֶ֔ךָ [in·your·name] (362) + אֲכַנְּךָ֖ [I·have·surnamed·you] (91) + וְלֹ֥א [and·not] (37) + יְדַעְתָּֽנִי [you·knew·me] (544) = 2627.
Rashi
“For the sake of My servant Jacob”: That He will bring him out of the Babylonian exile.
"And you did not know Me." You did not do My will, for I said, "He will build My city." And when he stood up, he said, "Whoever is among you of all His people" He gave them permission to go, and he removed all the burden from his neck.
Ibn Ezra
"For the sake of" – I will not do all this greatness for your sake alone, but rather for the sake of Israel, so that you will send forth the exiles and rebuild Jerusalem.
Achenach. Like "I will call upon Your name; You are mine" (Isaiah 43:1):
"And You did not know Me," for He had not yet spoken to any created being.
Radak
"For the sake of My servant Jacob." This indicates that what I am doing is not for your sake, but for the sake of My servant Jacob. All of this is to destroy Babylon, which overworked them excessively and imposed a heavy burden upon the world, and to bring them out of exile. For this reason, I am granting you this power.
"And I have surnamed you, though you have not known Me." For many years before Cyrus and before the exile of Israel, the prophet prophesied concerning the destruction of Babylon, and said, "And I have called you by your name." And he said, "I have surnamed you," because at times [the prophecy] used the name of Cyrus, as in this passage, and at times without mentioning the name of Cyrus; and this is the meaning of the surname.
"And you did not know Me." And still, you did not know Me when I was speaking through the prophets, that you would destroy Babylon.
Metzudat David
"For the sake of My servant Jacob." All of this I will do for the sake of Israel, to bring them out from Babylon.
"And I called" etc. Once I called upon you by your name, Cyrus; and at times his name was withheld although He spoke of him — and it is then as though He mentions him by an epithet.
"And you did not know Me." This means: "And not on your merit, for you were not yet formed, and you had no merit. Thus, this is solely for the sake of My servant Jacob."
Metzudat Zion
"And I will call you by name." Its meaning is a name that is not a proper noun. And similarly, "And by the name of Israel he shall be called" (above, 44).
Malbim
“For the sake of My servant Jacob”: This means that although they were small in terms of their service and were called by the name Jacob from this perspective, because they were not completely righteous at that time, nevertheless they were the chosen ones of Israel. Because I chose them as My portion, they are called Israel by the name of exaltedness and greatness. Now, the miracles that the Lord will always perform for His own sake will not be prophesied about them before their coming, but the miracles that He will perform for the sake of Israel, the prophets will prophesy about them before their coming. Therefore, it says: “And because I have done this for the sake of My servant Jacob, therefore I will call you by your name, and I will exalt you by the name of honor and exaltedness, even while you do not know Me,” which is before you are yet born; from then on, the prophets have prophesied about you.
I am Hashem, and there is none else, beside Me there is no God; I have girded you, though you have not known Me;
verse value 1644
Insights
Verse structure: 10 words, 41 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "I" (אֲנִ֤י, 3 letters) and the longest is "you·knew·me" (יְדַעְתָּֽנִי, 6 letters). Words sharing gematria 61: I, nothing. 1 word in this verse appears nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "gird" (אֲאַזֶּרְךָ֖). The root אין appears 2 times in this verse. 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "and·not" (root לא, 286x in Isaiah); "and·nothing" (root אין, 92x in Isaiah). The etnachta (major mid-verse pause) falls on 'God', dividing the verse into phrases of 7 and 3 words. Full calculation: אֲנִ֤י [I] (61) + יְהֹוָה֙ [Hashem] (26) + וְאֵ֣ין [and·nothing] (67) + ע֔וֹד [else] (80) + זוּלָתִ֖י [beside·me] (453) + אֵ֣ין [nothing] (61) + אֱלֹהִ֑ים [God] (86) + אֲאַזֶּרְךָ֖ [gird] (229) + וְלֹ֥א [and·not] (37) + יְדַעְתָּֽנִי [you·knew·me] (544) = 1644.
Ibn Ezra
"I am the Lord. Alone, that I know the future, and the proof is the matter of Cyrus:"
"I will gird you." And even though you have not served Me:
Radak
"I am the Lord; I will gird you. I will gird you at your loins even before you have known Me, for already I have spoken through My servant the prophets about you, that I will give you power over the kingdoms of the land and over Babylon."
Metzudat David
"Except for, etc." The repetition of the matter is stated in what is written:
“I will gird you.” I have given you strength, yet you still have not known Me, for you have not yet been born.
Metzudat Zion
“I will gird you.” From the language of “belt” and “girdle,” which denotes the matter of strength, for one who is belted at his loins is strong and vigorous.
Malbim
"I am the Lord, and there is none else." In order for the following verses to be understood, it is necessary to precede them with a brief introduction. During that period, the belief in dualism had spread among the Persians. They claimed that there were two beginnings in the world: one was the source of light, existence, and good, and the other was the source of darkness, absence, and evil. They said that these two beginnings, whose kingdoms were bounded by the edge of the other's kingdom, were in constant warfare with one another; sometimes one would prevail, and sometimes the other, until in the end light would conquer darkness. The proponents of this view claimed that darkness, death, and blindness were not mere absences but positive entities; light and darkness were two opposing positive entities according to their opinion, like cold and heat. It was difficult for them to conceive that contrary and opposing things could emanate from a single root. Therefore, they said that all good emanates from one root, which is entirely good, while evil, darkness, absence, and death come from another beginning, which is entirely evil. We, the believers, say to these fools: Evil and good, light and darkness, life and death are not opposing positive entities. Rather, darkness, death, and evil are merely the negations of light, life, and good. They are not additional things in the essence itself, but merely the absence of positive entities from it. We attribute to the Lord only the action of good and existence, for in Himself He is only good. However, after He saw in His hidden wisdom to create this physical world, in which existence cannot be conceived except through absence, and in which material things do not act or undergo action except by constantly changing their forms through the power of absence instituted within them, one finds in the world also darkness, evil, death, blindness, and similar evils. These are not attributed to the actions of the Lord, except from the perspective that He did not create matter in such a way that loss and absence would not be attached to its heels. Rather, He limited His action, so that when He brought existence into being from absence, He did not utterly destroy absence. Instead, it remained in itself within the power of matter, in that when the power of existence, which is limited, ceases, the fundamental absence returns and reveals itself as it was at first. For example, when the natural power instituted in the human body for its sustenance is exhausted, the bitterness of death and the absence bound up with it ensue. The Lord did not create this, but rather left it as it was, in that He did not grant matter an unlimited, unchanging power. But then there was no matter; then there was no man or other material beings—men or material beings—but only beings existing in One, unchanging. Similarly, when He created light, which drives away the absence that is darkness, He did not make it with an unlimited, unchanging power, but limited it with specific conditions. When these conditions are not found, there is no light, and the absence, which is darkness, comes in its wake. From this perspective, even darkness is attributed to the creation of the Lord, in that He created light as changeable and fluctuating. Now, regarding the two names that we attribute to the Lord, which are the Name of Existence (Y-H-V-H) and Elohim, I have already explained in my commentary on Genesis that the Name of Existence refers to His concern from His own side, as He is ready in His power to bring into being and actualize existence. From this side, He is only good, for evil and absence do not emanate from the Lord at all. But the Name Elohim, by which we designate Him from the side of the many and diverse powers that sparkled in all parts of existence from this one and absolutely good source: since these powers He bestowed in measure, limit, and boundary, and from this side the absence that was initially lying in wait for them remains to inherit the place that is after the boundary—namely, when the boundary of that power ceases, absence takes its place—we can say from this side that the Name Elohim also brings forth death, evil, darkness, and their like. Not from the side that He actualized these absences, for they exist in themselves, or rather, it should be said that they do not exist, for they are merely the absence of existence. But only from this side: that the powers which He bestowed upon the existing things are measured and bounded, and thereby He left room for the absences to occur after that boundary. From this side, our true Sages said that the Name of Existence is the attribute of mercy, and the Name Elohim is the attribute of judgment. For from the side that He acts and actualizes, He is only mercy and good, for He did not actualize evil, and it is not in His source that He should actualize it. But from the side that He bounded and measured what He actualized, the attribute of judgment is found in it, and evil and absence find a place to occur. Now, there is no doubt in my eyes that just as the Prophet took great length when prophesying against Babylon and its exile to argue and prove against the idolaters and graven images that the Chaldeans worshipped at that time, so too He did not refrain, when prophesying against the kingdom of Cyrus, King of Persia, and the entry of Israel under his authority, from arguing against the belief in dualism and their claims, which had drawn after them a large multitude in the land of Persia during the reign of Cyrus, as is known. Therefore, He said: "I am the Lord, and there is none else, and besides Me there is no God." Whether from this side that I actualize the existing things and bring them into being, which is indicated by the Name of the Lord, or from this side that I give boundary and measure to the existing things, from which side I am called by the Name Elohim: there is none besides Me, and I am One in all these aspects in the utmost unity. Even though from the side of the Name of the Lord good and existence are drawn, and from the side of the Name Elohim and His action evil and absence also ensue, nevertheless, all have one root and one beginning. And what He says, "I have strengthened you, though you did not know Me," even though you did not know Me and did not recognize My faith until now, My intention was so that the faith in unity would be publicized.
That they may know from the rising of the sun, and from the west, that there is none beside Me; I am Hashem; and there is none else;
verse value 2099
Insights
Verse structure: 10 words, 47 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "I" (אֲנִ֥י, 3 letters) and the longest is "from·rising·of·sun" (מִמִּזְרַח־שֶׁ֙מֶשׁ֙, 8 letters). 2 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·from·her·west" (וּמִמַּ֣עֲרָבָ֔הֿ), "without·me" (בִּלְעָדָ֑י). 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "and·nothing" (root אין, 92x in Isaiah); "I" (root אני, 76x in Isaiah). The etnachta (major mid-verse pause) falls on 'without·me', dividing the verse into phrases of 6 and 4 words. Full calculation: לְמַ֣עַן [so·that] (190) + יֵדְע֗וּ [they·shall·know] (90) + מִמִּזְרַח־שֶׁ֙מֶשׁ֙ [from·rising·of·sun] (935) + וּמִמַּ֣עֲרָבָ֔הֿ [and·from·her·west] (363) + כִּי־אֶ֖פֶס [that·there·is·none] (171) + בִּלְעָדָ֑י [without·me] (116) + אֲנִ֥י [I] (61) + יְהֹוָ֖ה [Hashem] (26) + וְאֵ֥ין [and·nothing] (67) + עֽוֹד [else] (80) = 2099.
Ibn Ezra
"For the sake of... And furthermore, I have girded you so that My Name may be known throughout the world, for I alone am, and there is none else."
Radak
For the sake of: And from its west, the he is unaccented (rafah) and is not a pronoun, but rather it is a proper noun in the feminine gender, just as "ma'arav" (west) is a proper noun in the masculine gender. And it is possible that the he serves as a pronoun for the sun, for it is found in the feminine gender, and if it is unaccented, it is found like it. And it says "from the east and from the west," for from east to west is the complete settlement, but not so from north to south.
Metzudat David
"To know." I have informed them beforehand of this, so that all may know that there is no God besides Me to oppose Me, unlike a flesh-and-blood ruler who hides himself out of fear of the opponent.
Metzudat Zion
"And from its west." This is like saying "from the west," yet it is mentioned in the feminine form.
Malbim
"That all the world may know, from the rising of the sun to its setting, from the place where the light rises and the place where it sets, that there is none besides Me, and also that I alone am the root of good, and evil reality does not emanate from Me. Regarding this it is said: 'I am the Lord, and there is none else'—meaning that no other active beginning that brings about good, reality, and existence is found, and there is none else; for no active beginning that brings about evil, destruction, absence, and darkness is found at all. And if you ask, 'How is this so, and who created evil and darkness?' I say:"
I form the light, and create darkness; I make peace, and create evil; I am Hashem, that does all these things.
verse value 2840
Insights
Verse structure: 12 words, 44 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "evil" (רָ֑ע, 2 letters) and the longest is "and·creating" (וּבוֹרֵ֣א, 5 letters). Words sharing gematria 375: doing, doing. The root ברא appears 2 times in this verse. 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "doing" (root עשה, 101x in Isaiah); "I" (root אני, 76x in Isaiah). The etnachta (major mid-verse pause) falls on 'evil', dividing the verse into phrases of 8 and 4 words. Full calculation: יוֹצֵ֥ר [potter] (306) + אוֹר֙ [light] (207) + וּבוֹרֵ֣א [and·creating] (215) + חֹ֔שֶׁךְ [darkness] (328) + עֹשֶׂ֥ה [doing] (375) + שָׁל֖וֹם [peace] (376) + וּב֣וֹרֵא [and·creating] (215) + רָ֑ע [evil] (270) + אֲנִ֥י [I] (61) + יְהֹוָ֖ה [Hashem] (26) + עֹשֶׂ֥ה [doing] (375) + כׇל־אֵֽלֶּה [all·these] (86) = 2840.
Rashi
He who forms light. For the righteous:
"And He creates darkness." For Babylon. And so too, "He makes peace and creates evil."
Ibn Ezra
“Who formeth” etc. He mentioned a thing and its opposite:
"And He creates darkness." This is derived from the root of "creation" in the sense of "decree," for darkness is nothing but the absence of light.
“And He creates evil.” Like Him—namely, evil of war, which turns peace into conflict, or illness in a person’s body, which is engaged in battle with nature. And this is mentioned in this passage, which strengthens Cyrus against the king of Babylon.
Radak
"He who forms light and creates darkness." Accented on the final syllable:
"And He creates evil." Above, it mentioned light and darkness, peace and evil. It mentioned a thing and its opposite as an analogy, for thus will the Lord do: He will give light and peace, and darkness and evil, to Babylon. And evil is the opposite of peace, for peace is good and war is evil. And regarding light and peace, it said "forms" and "makes," for they are positive creations. But regarding darkness and evil, it said "creates," for they are not entities in themselves; for darkness is merely the removal of light, and evil is the removal of good and peace.
And He creates. The matter is one of decree, as it is said, “If He creates, He will decree that it be,” and my father, of blessed memory, explained, “And He creates darkness,” referring to the earth, for it is the cause of darkness in the world: when the sun sets, the earth interposes between the sun and us, and therefore there is darkness. And the meaning of “He makes peace” is that He brings harmony among the four elements, which are contrary to one another by their nature. And through the agreement of these four elements, the health of the body is achieved, and this is peace. But if one of them overpowers its counterpart—the cold over the hot, or the hot over the cold, or the moist over the dry, or the dry over the moist—this is the sickness of the body, which is evil. And this comes from foods that are bad for the body: if they are hot and one eats more than necessary, the power of the hot element will dominate, or the opposite. For each element stands in opposition to its counterpart. Or the sickness may come from other causes. And the Creator created the things and the foods. And even though a person brings upon himself illnesses related to food, the Creator, blessed be He, created them. This is what is meant by “and He creates evil.” And even though He did not create them for evil, Rabbi Saadia Gaon wrote that attributing both good and evil to the creation of God is in opposition to the thought of those who believe in two deities, one good and one evil. Therefore, He said, “I am the Lord, who does all these things.”
Metzudat David
"He forms light." This means: I am the One who creates a thing and its opposite. I form light for Israel, and I create darkness for Babylon. I make peace for Israel, and I create evil for Babylon, which is the opposite of peace. This is a repetition of the matter stated above.
Malbim
“Who forms light and creates darkness,” and there is a difference between creation (beriah) and formation (yetzirah). Creation is the bringing forth of the essence of the thing itself, whereas formation is the bringing forth of the accidents attached to it. It is known in the wisdom of those who deal with matters beyond nature that every essence which bears accidents necessarily changes on account of its accidents, for the accidents change and alter their forms at every moment, even though the essence bearing them remains and does not change. If He had created light, there would have been no place for darkness; that is to say, if the matter of light had been an essence not susceptible to accidents, it would not have changed, and darkness would not have been conceivable. But since He formed light—meaning that the essence of light is an essence possessing accidents—therefore darkness, which is the absence of light, finds a place when light changes its state through motion, which is an accident that befalls it. From this perspective, it can also be said that the Lord created darkness, even though absence itself was not created, for it is not an entity. (And therefore it does not say “Who forms or makes darkness,” for it is not a thing; rather, it is “not a thing,” only “creates.” This term [creates] is applied to the abstract essence, stripped of its garments, which are the accidents through which it appears to us. And darkness, insofar as it is the absence of its essence, is darkness itself; it does not bear accidents. Similarly, the essence of evil is evil and absence, not something else. And we know how to describe absence only as absence. And from this side, it is fitting to say that darkness and evil are created.) But we say that the Lord created darkness and evil by forming light and peace, which are existence and being. That is to say, by creating existence as an essence possessing accidents, which on this account necessarily changes, until darkness and evil come in the wake of light and peace, which is existence. Therefore, He created darkness and evil. And yet, “I am the Lord, who made all these”: do not ask why He created darkness and evil, meaning why He allowed them a place in existence, and did not bring the existing things into being in such a way that absence would be utterly destroyed. This is what is meant by: “All these the Lord made,” the One who brings existence into being. For without this, it would not have been possible to actualize and complete existence according to what His wisdom and will desired, as stated above. And yet, He made all things from the side of good, as it says, “I am the Lord, who made all these,” because He desired to bring existing things into being and to actualize them. Not from the side of evil, but it was not possible for this good to be revealed in any other way. (And see Guide for the Perplexed, Part 1, Chapter 63, and Part 3, Chapter 10, and Sefer HaEmunot VeHaDei'ot by Rabbi Saadia Gaon, Treatise 1, Chapter 4, and the matters will be explained to you well.)
Drop down, you heavens, from above, and let the skies pour down righteousness; let the earth open, that they may bring forth salvation, and let her cause righteousness to spring up together; I Hashem have created it.
verse value 4994
Insights
Verse structure: 13 words, 68 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "together" (יַ֔חַד, 3 letters) and the longest is "and·let·them·yield·salvation" (וְיִפְרוּ־יֶ֗שַׁע, 8 letters). 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "drop·down" (הַרְעִ֤יפוּ), "and·skies" (וּשְׁחָקִ֖ים), "justice" (יִזְּלוּ־צֶ֑דֶק). 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "I" (root אני, 76x in Isaiah); "heaven" (root שמים, 35x in Isaiah). The etnachta (major mid-verse pause) falls on 'justice', dividing the verse into phrases of 5 and 8 words. Full calculation: הַרְעִ֤יפוּ [drop·down] (371) + שָׁמַ֙יִם֙ [heaven] (390) + מִמַּ֔עַל [from·above] (180) + וּשְׁחָקִ֖ים [and·skies] (464) + יִזְּלוּ־צֶ֑דֶק [justice] (247) + תִּפְתַּח־אֶ֣רֶץ [opened·earth] (1179) + וְיִפְרוּ־יֶ֗שַׁע [and·let·them·yield·salvation] (682) + וּצְדָקָ֤ה [and·righteousness] (205) + תַצְמִ֙יחַ֙ [let·it·cause·to·sprout] (548) + יַ֔חַד [together] (22) + אֲנִ֥י [I] (61) + יְהֹוָ֖ה [Hashem] (26) + בְּרָאתִֽיו [I·have·created·it] (619) = 4994.
Rashi
“Distill, O heavens, from above, and let the clouds rain down righteousness…” The word *tzedaqah* (righteousness) stated in the verse refers to the dew and the distilling: “Distill, O heavens, righteousness, and let the clouds rain down righteousness”—meaning that righteousness will come from Me to do good to them from the heavens.
I created it. I created this thing:
Ibn Ezra
"Pour out" – a term of commandment directed to the angels, that they should pour forth righteousness and spread abroad salvation and truth.
"I, the Lord, have created him." The letter vav is a sign for Cyrus, and the meaning is that he will establish justice in the world.
Radak
“Let the heavens rain from above.” The term “rain” denotes the act of pouring down, as in “and the clouds shall pour down dew,” where it carries the same meaning.
"ירעפו" – This is stated metaphorically regarding the salvation that will come to Israel, as if the angels of heaven were coming to their aid, and likewise the inhabitants of the land.
"And salvation shall flourish, and righteousness shall spring up together" – the interpretation is: "And salvation shall flourish" and "righteousness that the land shall cause to spring up together." And although the accent on "salvation" is attached to "and righteousness," therefore it said "shall flourish" in the plural form.
"I created him." Each of them—salvation and righteousness—is included in "I created it." And Jonathan (Targum Jonathan) rendered the verse as referring to the resurrection of the dead.
Metzudat David
"Shower down, etc." This means that much charity and salvation will come to Israel, as if they were pouring down from the heavens above, and as if the earth had opened its mouth and produced abundant fruit of salvation.
"You shall cause to sprout together. With salvation, You shall also cause righteousness to sprout:"
"I created it." And from that time I prepared for them salvation and righteousness.
Metzudat Zion
"Let them pour down." The matter of sprinkling and dripping, as in "They shall pour down fatness" (Psalms 65:12):
And the heavens. So are the heavens called:
They shall flow. From the language of dripping and dropping:
And they shall bear fruit. The language is that of "fruit" (peri):
Malbim
“Let the heavens drop down dew from above, and let the clouds pour down righteousness” (Isaiah 45:8): After he has clarified that good and evil emanate from a single root, which is entirely good, and that for the ultimate purpose of good, which is existence, he comes to clarify also that this is so from the aspect of Divine providence as well—wherein the same question arises regarding what we observe, that He does good and does evil—he answers that the Lord will always bestow only good and kindness, for He is solely the essence of good. And evil comes from the side of the recipient who did not prepare himself to receive that good. He brings the analogy of the rain descending from above: if the land is not prepared to receive the goodness of the rain—if it was not plowed and sown—the rain will return to it as harm, causing it to become muddy and defiled unnecessarily. Nevertheless, one would not say that the Lord did evil to that land by not allowing it to benefit from the rain; rather, it itself is culpable in the matter because it did not prepare itself to receive the good that descends upon all who are prepared for it.
This is what he says in his poetic language: “Let the heavens drop down dew from above, and let the clouds pour down righteousness.” The “clouds” (shakim) are higher than the “heavens” (shamayim). He depicts the high clouds pouring down righteousness in great abundance to the lower heavens, and from there, the waters of righteousness will drip down drop by drop to the earth. (The imagery is that the abundance becomes constricted as it descends lower, according to the measure of the lower recipients, who are unable to receive the flowing waters of abundance in great copiousness like the heavens do.) But the earth will not derive benefit from that abundance unless it opens its mouth to receive it. This means if it is plowed, opened up, and sown with seed, for only if the earth opens up will salvation blossom forth.
So too is it in the allegory: righteousness descends from above, which is the abundance of righteousness from the Lord. But the earth will not attain it unless it prepares for it the seed of charity, which are the commandments between man and God. Then salvation will blossom, and righteousness will sprout together. The poetic language indicates that when charity begins to sprout, salvation has already blossomed into fruit, through the upper rain, which is Divine righteousness. For I, the Lord, created it and prepared it in such a way that everything depends on the preparation of the recipients.
Woe to him that strives with his Maker, as a potsherd with the potsherds of the earth! Shall the clay say to him that fashioned it: ‘What make you?’ Or: ‘Your work, it has no hands’?
verse value 4434
Insights
Verse structure: 13 words, 57 letters. Notable word values: "to·it" (לֽוֹ) = 36, double chai. The shortest word is "strives" (רָ֚ב, 2 letters) and the longest is "no·hands" (אֵין־יָדַ֥יִם, 7 letters). 6 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "his·maker" (אֶת־יֹ֣צְר֔וֹ), "potsherds·of" (אֶת־חַרְשֵׂ֣י), "will·say" (הֲיֹאמַ֨ר). The root יצר appears 2 times in this verse. 10 unique roots are used. Frequent roots: "will·say" (root אמר, 244x in Isaiah); "what·do·you·make" (root עשה, 101x in Isaiah); "no·hands" (root אין, 92x in Isaiah). The etnachta (major mid-verse pause) falls on 'ground', dividing the verse into phrases of 6 and 7 words. Full calculation: ה֗וֹי [ah!] (21) + רָ֚ב [strives] (202) + אֶת־יֹ֣צְר֔וֹ [his·maker] (707) + חֶ֖רֶשׂ [potsherd] (508) + אֶת־חַרְשֵׂ֣י [potsherds·of] (919) + אֲדָמָ֑ה [ground] (50) + הֲיֹאמַ֨ר [will·say] (256) + חֹ֤מֶר [clay] (248) + לְיֹֽצְרוֹ֙ [to·his·fashioner] (336) + מַֽה־תַּעֲשֶׂ֔ה [what·do·you·make] (820) + וּפׇעׇלְךָ֖ [and·your·work] (206) + אֵין־יָדַ֥יִם [no·hands] (125) + לֽוֹ [to·it] (36) = 4434.
Rashi
Woe to him who contends with his Maker. Isaiah prophesied concerning Habakkuk that he would arise and raise a complaint against the prolonged success of Nebuchadnezzar, saying, “How long, O Lord, must I call for help, and You will not hear? Or cry to You, ‘Violence!’ and You will not save?” (Habakkuk 1:2) and “You have made man like the fish of the sea” (Habakkuk 1:14). And the Holy One, Blessed be He, said to Isaiah: Why has this man come to contend with Me? Does he think that I am not mindful to save My people at the appointed time, when the land shall enjoy its Sabbaths? (Leviticus 26:34)
He has no hands. He has no place:
Ibn Ezra
"Hoy" is a term of calling out, and the meaning is: because they will not believe in the words of the Lord, who said these future events.
"Rav." He will contend with his Maker, and this Maker is like a potter who will shatter them, as it is written: “And He shall smite them with a rod of iron, as a potter’s vessel shall He shatter them” (Psalms 2:9).
A potsherd. He is considered as a potsherd among the potsherds of the earth.
"Will the clay say to its potter, 'What are you making?'" This is impossible; only the Creator does what He desires.
Or one might say that "Your work" implies "without hands," or one might say that "to the Former" refers to that which You made, but Your hands did not make it. And the correct explanation is that the meaning is twofold: the meaning is that Your work was accomplished without hands, for You have no dominion over it to do Your will.
Radak
“Woe unto him who strives with his Maker.” This was said of the king of Babylon, who was arrogant and haughty against God and he took the vessels of the Temple to drink from them. He compared it to a parable and said: If the clay were to quarrel with its potter and say to him, “What will you do? I know more than you.”
"A potsherd among the potsherds of the earth." For this king is reckoned as a potsherd among the potsherds of the earth, for he is like a potter's vessel that shatters quickly, as it is written in Aramaic: "In that night Belshazzar the king was slain."
"He has no hands." This means that hands did not fashion Him.
Metzudat David
“Woe to him who strives, etc.” This was said concerning Belshazzar, king of Babylon: “Woe to him who strives against his Creator,” and this refers to his arrogance against God and his use of the vessels of the Temple.
A potsherd is like the potsherds of the earth. Is he not counted as pottery among the other potsherds of the earth, and is he similar to them, in that like any vessel made by a potter, he will be shattered quickly, as it is stated regarding him: “In that night Belshazzar, king of the Chaldeans, was slain” (Daniel 5:30).
“Shall it say?” And is it fitting that the clay should say to the potter, “What will you do? Surely your works have no substance,” meaning, is he not in my hand, like clay in the hand of the potter? And how can he exalt himself against his Maker?
It has no hands. It is as if hands did not make it.
Metzudat Zion
Rav. The word is derived from "merivah" (contention/strife).
His Maker. His Creator:
Cheresh. Just as the word “cheres” (pottery) is spelled with a samekh:
Clay. Mud, to its potter: the artisan of pottery.
Malbim
Woe to him who contends with his Maker, a shard among shards of earth! Now, return to answer the question that arises concerning the very essence of this matter, for we shall again ask: It is true that it was not possible to create the physical world in any other way except that there remain room for lack, evil, and darkness; for had He created it in a manner such that it would not change at all and not be corrupted, it would not have been a physical world, and man would not have been a man composed of flesh, sinews, and bones, but rather an angel or a spiritual being. However, one may still ask: Why did He create man so that he would be man, and the physical world so that it would be a physical world, to the extent that it is inevitable that evil and lack be found in existence? And why did He not truly make them in a manner superior to what they are? To this, He answers that this is similar to as if a clay vessel were to argue with its Maker, asking: Why did You form me to be a clay vessel and not a vessel of gold? And this is what is written: “Let your Creator be deaf.” That is, whoever argues and complains against his Maker for having formed him to be a shard, one of the shards of earth, and not formed him to be gold and sapphire—or the material would say to its Maker and ask Him: Why did You create me in a manner such that I be a vessel, and why does Your work have no hands? Why did You not make me a vessel of movement and handling? And the answer is clear: the material of the clay vessel is clay, not gold; and likewise, the vessel made from it is not suited to have hands and feet like animals. And likewise, it is impossible to ask why He did not create man from another material, not composite, for behold, He created him from this material, and it would be similar to the first question, where the clay vessel would ask why He did not make it from the material of gold. And likewise, it is impossible that one ask, even if He created him from composite material, why He did not create him so that he would not be corrupted and die forever, for this material is not suited to receive the form of eternity, for this would be similar to the second question, where the vessel would ask why He did not make it hands and limbs of movement.
Woe to him that says to his father. 'Wherefore beget you?’ Or to a woman: ‘Wherefore travail you?’
verse value 1685
Insights
Verse structure: 6 words, 29 letters. The shortest word is "ah!" (ה֛וֹי, 3 letters) and the longest is "why·do·you·travail" (מַה־תְּחִילִֽין, 8 letters). 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "why·do·you·beget" (מַה־תּוֹלִ֑יד), "and·to·wife" (וּלְאִשָּׁ֖ה), "why·do·you·travail" (מַה־תְּחִילִֽין). 6 unique roots are used. Frequent roots: "saying" (root אמר, 244x in Isaiah); "why·do·you·beget" (root ילד, 31x in Isaiah); "ah!" (root הוי, 22x in Isaiah). The etnachta (major mid-verse pause) falls on 'why·do·you·beget', dividing the verse into phrases of 4 and 2 words. Full calculation: ה֛וֹי [ah!] (21) + אֹמֵ֥ר [saying] (241) + לְאָ֖ב [to·father] (33) + מַה־תּוֹלִ֑יד [why·do·you·beget] (495) + וּלְאִשָּׁ֖ה [and·to·wife] (342) + מַה־תְּחִילִֽין [why·do·you·travail] (553) = 1685.
Rashi
Woe to him who says: “To the father, what did you beget?” He assumes that he will show more compassion to the son than the father does. Another interpretation: “Woe to the son who says to the father, ‘Why did you beget me?’” is like one who argues with his Creator.
Ibn Ezra
Thus. Or perhaps the son says to his father before he is born, “What will you bring forth?” and to the woman who is his mother, “What will you bring forth in travail?” as it is said, “Zion also has given birth, and suddenly brought forth her children” (Isaiah 66:8).
Radak
And similarly, they likened it to a son who said to his father:
What does it bring forth? Or to the mother:
What do you travail to bring forth? For this is a matter that is not so; how can the king of Babylon exalt himself against God, who holds him in His hand like clay in the hand of the potter? And similarly, it is said concerning the king of Assyria: "Shall the axe boast itself against him that hews with it?"
Metzudat David
Woe to him who says to a father. He again compares him to a son who says to his father: “Why did you beget offspring?” and to the mother he says: “Why did you endure the pains of childbirth?”—as if to say: “Did you not know that the day would come and they would die? Why, then, did you give birth in haste?” And so too should one reflect regarding Belshazzar, saying: If the vessels of the Temple are to return to Jerusalem, why was Babylon exiled, and why did the Lord not aid them?
Metzudat Zion
Techilin. The matter of the pains of childbirth; and similarly, "I have not been in labor, nor have I given birth" (above, 23).
Malbim
Alas, and if you add to ask, “Why did He make vessels from this material?”—and if this material from which man was created is not fit to receive any form other than the form of man, a form in which he must necessarily die and receive other evils due to the nature of his material—then He should not have made anything from this material nor created man. The answer is that this is like one who says to a father, “Why do you beget?” and to a woman, “Why do you undergo the pains of childbirth?” It is better that man not be created than that he be created. And this is foolishness, for the Lord created from every material the best form that it was possible to bring into existence for that material, according to its preparedness. And the material of man, which is born from seed and blood, received the best form according to the preparedness of that material, a form which cannot avoid death and illness. Nevertheless, this existence is good for him compared to non-existence, and it is a good and kindness for him. (And you will understand these matters well if you read the words of the Guide [Part III, Chapters 11 and 12] and what I wrote in my commentary on the Book of Job, in the introduction to Job’s third answer.)
Thus says Hashem, The Holy One of Israel, and his Maker: Ask Me of the things that are to come; Concerning My sons, and concerning the work of My hands, command you Me.
verse value 3802
Insights
Verse structure: 11 words, 54 letters. Notable word values: "Hashem" (יְהֹוָ֛ה) = 26, the value of the divine name Hashem. The shortest word is "my·hands" (יָדַ֖י, 3 letters) and the longest is "that·come" (הָאֹתִיּ֣וֹת, 6 letters). 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "ask·me" (שְׁאָל֔וּנִי), "concerning·my·sons" (עַל־בָּנַ֛י), "and·concerning·work·of" (וְעַל־פֹּ֥עַל). 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "thus·says" (root אמר, 244x in Isaiah); "concerning·my·sons" (root על, 200x in Isaiah). The etnachta (major mid-verse pause) falls on 'and·his·Maker', dividing the verse into phrases of 5 and 6 words. Full calculation: כֹּה־אָמַ֧ר [thus·says] (266) + יְהֹוָ֛ה [Hashem] (26) + קְד֥וֹשׁ [holy·one·of] (410) + יִשְׂרָאֵ֖ל [Israel] (541) + וְיֹצְר֑וֹ [and·his·Maker] (312) + הָאֹתִיּ֣וֹת [that·come] (822) + שְׁאָל֔וּנִי [ask·me] (397) + עַל־בָּנַ֛י [concerning·my·sons] (162) + וְעַל־פֹּ֥עַל [and·concerning·work·of] (286) + יָדַ֖י [my·hands] (24) + תְּצַוֻּֽנִי [you·shall·command·me] (556) = 3802.
Rashi
"The letters 'Sh'aluni' (Ask Me), etc.": The letter He is pointed with a qamats, from which you learn that it is not a question of wonder (i.e., not an interrogative expressing surprise). And so did they interpret it: "If you come to ask Me, you prophets, ask Me concerning the signs of Heaven and the wonders which you see being born in the land; about them you were asking Me, 'What are they?' But concerning My children and the work of My hands, the righteous ones for whose sake I created everything, you come to command Me and to bring a lawsuit before Me!"
Tatzuni. It is astonishing: Do you need to command your children? I have already created salvation for them in the thought that arose before Me: How shall I awaken them with justice? Concerning Cyrus, He says:
Ibn Ezra
"Thus." "I am He who formed Israel:"
"Ask me." This is an imperative form, just like "Hear me" and "Deal with me" (Genesis 23:8), due to the guttural letter.
"Tatzuni." In a tone of astonishment: "Is it not so that the Creator knows what He will do? Are not Israel His children? And "do you command Me?" — it speaks of the nations of the world.
Radak
Thus says the Lord: "Ask Me of the things to come (ha-otiyot she'aluni)." He says this in opposition to the idolaters: ask Me the future events that are coming upon Israel, and I will tell you — not like your gods, who know nothing at all.
Regarding “my children”: This refers to Israel, who are My children and the work of My hands. I will command the prophets on My behalf to speak to you My words, and they will inform you of what I intend to do for the sake of My children. The power is in My hand to do so, for I created everything.
Metzudat David
"The future things, ask Me." It says, against the idolaters: "Ask Me the future things that will come upon Israel, and I will tell you."
"Concerning My children." For the sake of Israel, who are My children and the work of My hands, you command concerning him that the prophets should say to you in My name what will be their ultimate fate.
Metzudat Zion
The letters that come:
Malbim
Thus says the Lord: Now return to the matter with which He began, from the redemption from Babylon through Cyrus, which He interrupted in the middle to say that the Lord is solely a doer of good for those who are prepared for it, and from Him does not come evil. From this, He now turns to say that even the exile and the evil that befell Israel, the Lord will now turn to good and kindness. He says: Behold, the letters [of the verse] “Shauluni Yisrael” [“Ask of Me, O Israel”]—Israel is asking Me about things that have befallen them; they ask about the exile and the afflictions they endured in Babylon, “Why have You brought these troubles upon us?” And I say: “Shall I be angry with My children and the work of My hands?” Surely the Father will have compassion on His children and will bring about that everything will turn to their good and benefit, for:
I, even I, have made the earth, And created man upon it; I, even My hands, have stretched out the heavens, And all their host have I commanded.
verse value 3186
Insights
Verse structure: 12 words, 50 letters. Verse gematria: 3186 is divisible by 18, the value of chai ('life'). The shortest word is "land" (אֶ֔רֶץ, 3 letters) and the longest is "and·all·their·host" (וְכׇל־צְבָאָ֖ם, 7 letters). 1 word in this verse appears nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "they·stretched·out" (נָט֣וּ). 12 unique roots are used. Frequent roots: "on" (root על, 200x in Isaiah); "land" (root ארץ, 169x in Isaiah); "I·did" (root עשה, 101x in Isaiah). The etnachta (major mid-verse pause) falls on 'I·created', dividing the verse into phrases of 6 and 6 words. Full calculation: אָֽנֹכִי֙ [I] (81) + עָשִׂ֣יתִי [I·did] (790) + אֶ֔רֶץ [land] (291) + וְאָדָ֖ם [and·man] (51) + עָלֶ֣יהָ [on] (115) + בָרָ֑אתִי [I·created] (613) + אֲנִ֗י [I] (61) + יָדַי֙ [my·hands] (24) + נָט֣וּ [they·stretched·out] (65) + שָׁמַ֔יִם [heaven] (390) + וְכׇל־צְבָאָ֖ם [and·all·their·host] (189) + צִוֵּֽיתִי [I·commanded] (516) = 3186.
Rashi
"I have made the earth, and I have given it to whomever is upright in My eyes."
Ibn Ezra
"I am He." And how can I command my children, when the entire world is Mine? For I made the earth, and upon it I created man; I am He whose hands stretched out the heavens, and all their host I commanded, and they were created. The meaning is an allegory for speech, as it is likewise written: "For He commanded, and they were created" (Psalms 148:5).
Radak
"I am." And I created man over it. Let man remember that he is appointed over it, and that he is the head of the creation of the earth and all the creatures in it, which were created for his sake. He said:
My hands have stretched out the heavens, and it is said
"And all their host I commanded," just as David said, "For He commanded, and they were created," to inform you that the act and the inclination were nothing but a command, and the command is not in speech but in will.
Metzudat David
"I alone have made the earth." This means: Is it not the case that everything is Mine and in My hand, to do as I please with no one to object? To this, they asked, and I will tell you:
"I commanded." I commanded that they be created, and from Me comes their dominion over the land.
Malbim
"I, even I, have made the earth": This means that it should not be imagined that God will not help us due to either a lack of willingness—i.e., that He does not desire to help us—or a lack of ability—i.e., that He is unable to help. Both possibilities are impossible. For behold, "I, even I, have made the earth": First, I completed the globe of the earth with all its arrangements, including the inanimate, the vegetative, and the animate realms. Only afterward did I create man upon it. I did not create man until the earth was made and completed in all its entities, so that man would find therein all his needs. For had man been created, for example, on the third day, he would have lacked the luminaries and the beasts of the field, which were created for his benefit. This indicates that His will is to do good to man and to prepare all his needs, just as He prepared them for him before he was created. As for the question of ability to help: behold, My hand stretched out the heavens, and I commanded all their host, and I rule over all the heavenly hosts. With this great power of will and ability, I now come to save Israel, for by the power of My good will...
I have roused him up in victory, And I make level all his ways; He shall build My city, And he shall let Mine exiles go free, Not for price nor reward, Says Hashem of hosts.
verse value 4360
Insights
Verse structure: 16 words, 74 letters. Notable word values: "Hashem" (יְהֹוָ֥ה) = 26, the value of the divine name Hashem. The shortest word is "not" (לֹ֤א, 2 letters) and the longest is "and·all·his·ways" (וְכׇל־דְּרָכָ֖יו, 8 letters). 6 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "I·roused·him" (הַעִירֹתִ֣הֽוּ), "and·all·his·ways" (וְכׇל־דְּרָכָ֖יו), "he·shall·build" (הֽוּא־יִבְנֶ֤ה). The root לא appears 2 times in this verse. 15 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "not" (root לא, 286x in Isaiah); "said" (root אמר, 244x in Isaiah). The etnachta (major mid-verse pause) falls on 'I·make·level', dividing the verse into phrases of 5 and 11 words.
Ibn Ezra
"I." And the letter vav aroused him concerning Cyrus.
"And all His ways are justice." Why is this so? Because He will build my city.
Radak
"I have raised him up in righteousness." The pronoun refers to Cyrus, mentioned above. He says: I am the One who did all this—I indeed aroused Cyrus, that he should act righteously and bring Israel out of exile and destroy their enemies and those who enslaved them; and this is righteousness.
"He shall build my city." For He gave them silver and gold to build the House and the city.
"Not for a price, nor for a bribe. But rather to do His will, for he knew in his heart that I had made him king, as it is said, 'The Lord, the God of heaven, gave me the task,' and it is said, 'And He commanded me to build Him a house.'"
“And I will send out exile.” Just as it is said, “Who is among you of all his people? Let his God be with him, and let him go up,” so too, this is what I will do for Israel: there will be another salvation prior to this, and prior to their exile, namely, the matter of Sennacherib. And regarding this it says:
Metzudat David
"I awoke him." Concerning Cyrus, who is mentioned at the beginning of the matter, it says that He awakened my heart to come against Babylon and to destroy it, and the awakening was just, for she is deserving of destruction.
“And I will make all his paths straight.” This means that He does not stumble in His walk, as if He were walking on a straight and level path.
"He shall build my city." This means: He shall provide silver and gold to build it.
And I will disperse them. Israel, whom I exiled to Babylonia, He will send them back to their land.
Not for a price. No one shall give him their price, nor shall he receive from anyone a bribe on their account.
Metzudat Zion
I aroused him. The term is one of arousal:
“bemeḥir” – the matter of exchange and equivalence, as it is said: “they shall take a place in exchange” (1 Kings 10:28).
Malbim
"I have stirred them up in righteousness": I also stirred up the desire of Cyrus to do righteousness for Israel, and by the power of the Almighty, all His ways are established, to prepare before Him all the means toward the desired end for Me, namely, that He will build My city and send forth My exiles. And this He will do only because I placed this in his heart, that he will do this. The verse's parallel clauses correspond: "He will build My city" — not for a price, and "He will send forth My exiles" not for a bribe, for the way is that one pays a price to the builder of a building, and he will build not for a price; and the way is to give a bribe to the one who releases captives to freedom, and he will release them without a bribe.
Thus says Hashem: The labour of Egypt, and the merchandise of Ethiopia, And of the Sabeans, men of stature, Shall come over to you, and they shall be yours; They shall go after you, in chains they shall come over; And they shall fall down to you, They shall make supplication to you: Surely God is in you, and there is none else, There is no other God.
verse value 5013
Insights
Verse structure: 28 words, 115 letters. Notable word values: "Hashem" (יְהֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "thus" (כֹּ֣ה, 2 letters) and the longest is "and·merchandise·of·Ethiopia" (וּֽסְחַר־כּוּשׁ֮, 7 letters). Words sharing gematria 288: they·overflow, they·overflow. 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·merchandise·of·Ethiopia" (וּֽסְחַר־כּוּשׁ֮), "and·Sabeans" (וּסְבָאִים֮), "measure" (מִדָּה֒). The root אל appears 3 times in this verse. 25 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "said" (root אמר, 244x in Isaiah); "they·will·be" (root היה, 213x in Isaiah). First appearance of the root זיקה ("in·the·fetters") in Isaiah. The etnachta (major mid-verse pause) falls on 'they·overflow', dividing the verse into phrases of 17 and 11 words.
Rashi
"Yigia Mitzrayim" ("The affliction of Egypt") etc. Behold, I have informed you of how I will save My children from the hand of Babylon, for I aroused Cyrus for this purpose in My righteousness. And furthermore, I am informing you of the salvation from Sennacherib in the days of Hezekiah: when he will return (above 37) from Tirhakah, king of Cush, he will come to Jerusalem, and the desire of all the treasures of Cush and Egypt that were going to help Cush came into his hand, and he will come with that spoil and fall in Jerusalem, and Hezekiah and his people will plunder everything. So it is explicitly stated in Seder Olam that it is of Sennacherib that it is said:
Men of measure. Their height is tall.
Upon you, Jerusalem:
“In chains they shall pass.” This refers to the fact that Sennacherib brought them there as captives, with collars around their necks; and after his defeat, Hezekiah arose and released all the captives, who then converted to Judaism and acknowledged the sovereignty of Heaven.
But You, O God, they shall acknowledge that there is no God but the Lord alone.
Ibn Ezra
"Thus." "The affliction of Egypt"—this too is a sign that Cyrus will plunder Egypt and take captives, and it is known that their route will be through the Land of Israel, for it lies midway between Elam and Egypt.
"Men of measure." The reason for the word "great" is that every man has his own measure, as it is written, "And you shall be a man" (1 Kings 2:2).
“And they shall confess and say, ‘Only in You, O Lord.’” This occurred after the return from exile.
Radak
Thus says the Lord: “The labor of Egypt.” And this matter is as He stated above, “I have given your spoil, Egypt, Cush, and Seva, under you,” and there we explained the matter; and likewise we explained it in the parashah [of Isaiah] “There shall yet be five cities in the land of Egypt.”
And the Sabeans were men of measure. Explanation: A great measure, and so too, men of measures.
"Upon you they shall pass." For the king of Assyria caused them to pass over Jerusalem.
"And they shall be yours." For when Israel took all the spoils, they were bound in fetters and chains, and upon you
And to you He said to Jerusalem:
“And to You they shall bow down.” And to You they shall pray, to release them from their imprisonment, and they shall confess to You that there is no God but You, and there is no helper other than You, and there are no gods but the God of Israel.
Metzudat David
"Thus says the Lord": This is as if He were saying, "Behold, I have already made you hear of the good that will come from the downfall of Babylon; and now I will inform you of the good that will come from the downfall of Sennacherib in the days of Hezekiah."
“Yegia Mitzrayim, etc.” For when Sennacherib returned from Taharqa, the king of Cush, in order to come to Jerusalem for war, he brought with him the finest of all the treasures that he had plundered from Cush, Egypt, and Seba, who had gone to aid Cush, and from their people he brought captives bound in chains. And when Sennacherib fell around Jerusalem, Hezekiah and his people plundered the finest of all the treasures and released the captives from their imprisonment. Therefore it says: “The wealth of Egypt and the merchandise of Cush, and the tall ones of Seba shall pass over to you and shall be yours.”
"After you, etc." This means that those who have passed over you, imprisoned in chains, will go after you, for they will submit to your discipline.
"And to You they shall bow down." To release them from their imprisonment.
They shall pray. This means they shall ask and request concerning the release.
“Only in You, O God,” and they said, “Now we have seen that only in Israel is there the true God, and there is none other besides the God who is with Israel.”
Metzudat Zion
"Yegia." This is wealth that comes through toil:
And the Sabeans. Men of Seba:
"Men of measure." This means men of great stature; similarly, "a man of measure" (1 Chronicles 11).
Chains. With chains, as it is said: “They are bound with chains” (Nahum 3).
Malbim
Thus says the Lord: This means, “Now you shall see the good that will sprout from the exile and the hardships that have befallen you, for now the wealth of Egypt shall come, and the commerce of Cush shall be their trade, and the Sabeans, who are men of measure and the merchants who set limits, shall come; the wealth of Egypt and the commerce of Cush shall pass over to you and belong to you.” This means, “They shall pass over to you for trade and become yours.” And the Sabeans, men of measure, shall follow after you; they shall pass over in chains. The Sabeans themselves shall follow after you to serve you. And if they pass from place to place in your land, they shall pass over in gold coins, as is customary with slaves. And all these shall bow down to you. Moreover, they shall pray to you. Although a person does not pray to another person, they shall regard you as an intermediary between them and God, to the extent that they will dedicate their prayers to you, just as one prays to God. For they will say, “Behold, we see that only in You does the Divine Presence dwell, not in any other nation.” And furthermore, there is no other God besides Him, for the gods of the nations are idols.
Verily You are a God that hide Thyself, O God of Israel, the Saviour.
verse value 2621
Insights
Verse structure: 7 words, 27 letters. The shortest word is "God" (אֵ֣ל, 2 letters) and the longest is "hiding·himself" (מִסְתַּתֵּ֑ר, 5 letters). 1 word in this verse appears nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "hiding·himself" (מִסְתַּתֵּ֑ר). 7 unique roots are used. Frequent roots: "God" (root אל, 95x in Isaiah); "Israel" (root ישראל, 84x in Isaiah); "God·of" (root אלהים, 82x in Isaiah). The etnachta (major mid-verse pause) falls on 'hiding·himself', dividing the verse into phrases of 4 and 3 words. Full calculation: אָכֵ֕ן [surely] (71) + אַתָּ֖ה [you] (406) + אֵ֣ל [God] (31) + מִסְתַּתֵּ֑ר [hiding·himself] (1100) + אֱלֹהֵ֥י [God·of] (46) + יִשְׂרָאֵ֖ל [Israel] (541) + מוֹשִֽׁיעַ [savior] (426) = 2621.
Rashi
Indeed, You are a hidden God. And so they say to the Holy One, blessed be He: Indeed, You have made us understand that in order to collect the debts of Your people, You hide Yourself from revealing Your victory, as if there were no power in You; but when Your mercies are aroused, You are the God of Israel, the Savior. This is explicitly stated in the Mekhilta.
Ibn Ezra
Indeed. Then they will acknowledge the Divine Name and say, “It is true that You are a God who hides Himself from the nations in whom You have no desire, and You are the God of Israel who saves them.” And the commentators said that “hides” (מסתתר) is like “is hidden” (נסתר), and that You are revealed on account of Israel, for whom You have shown salvation. But this is not correct grammatically, for “hides” (מסתתר) is from the hitpa’el stem.
Radak
Indeed. Thus they will say, or perhaps these are the words of the prophet, for thus the non-Jews will acknowledge, and indeed it is so: You are a hidden God, who is not seen, and You are the God of Israel, for in them Your power and might are revealed, in the salvation with which You will save them in their time of distress.
“Mistater.” Jonathan interpreted it as [simply] “hidden,” for he rendered it: “In truth, You are God who has made Your Shekhinah dwell in the strength of the height.” And the Sage, Rabbi Abraham ibn Ezra, interpreted it according to its grammatical rule, that it is from the hitpa’el conjugation: “Truly, You are a God who hides Himself—You hide Yourself from the nation in whom You have no delight, and You are the God of Israel, the Savior.”
Metzudat David
Indeed. Truly, you are the hidden God, who is not seen; He is the God of Israel, the Savior.
Metzudat Zion
Indeed. Truly:
“Hides.” From the root of “secrets” (sitar):
Malbim
Indeed, we now see that You are merely a hidden God; You are like one who hides Himself from his friend so that the friend does not see him, yet he sees his friend. So too, You hide Yourself because of the sins of Israel for the time being, until they do not see Your providence over them. But in truth, You see them and watch over them through the cracks, for You are the God of Israel who saves them even in that time.
They shall be ashamed, indeed, confounded, all of them; They shall go in confusion together that are makers of idols.
verse value 1653
Insights
Verse structure: 8 words, 37 letters. The shortest word is "all·of·them" (כֻּלָּ֑ם, 3 letters) and the longest is "and·also·they·shall·be·confounded" (וְגַֽם־נִכְלְמ֖וּ, 8 letters). 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "they·put·to·shame" (בּ֥וֹשׁוּ), "and·also·they·shall·be·confounded" (וְגַֽם־נִכְלְמ֖וּ), "they·went" (הָלְכ֣וּ). 8 unique roots are used. Frequent roots: "all·of·them" (root כל, 93x in Isaiah); "they·went" (root הלך, 60x in Isaiah); "together" (root יחד, 34x in Isaiah). The etnachta (major mid-verse pause) falls on 'all·of·them', dividing the verse into phrases of 3 and 5 words. Full calculation: בּ֥וֹשׁוּ [they·put·to·shame] (314) + וְגַֽם־נִכְלְמ֖וּ [and·also·they·shall·be·confounded] (195) + כֻּלָּ֑ם [all·of·them] (90) + יַחְדָּו֙ [together] (28) + הָלְכ֣וּ [they·went] (61) + בַכְּלִמָּ֔ה [in·the·disgrace] (97) + חָרָשֵׁ֖י [craftsmen·of] (518) + צִירִֽים [idols] (350) = 1653.
Rashi
"Craftsmen of hinges." Artisans who produce images of the idols of the nations and of the constellations.
Ibn Ezra
“Be ashamed.” They went in disgrace, the craftsmen who carved the idols, and they went with honor to those who sent them, for envoys are messengers, and likewise, “An envoy among the nations” (Obadiah 1:1). The meaning is that they will return to their place.
Radak
And they were ashamed, and also they were confounded. He states that disgrace is greater than shame.
"Craftsmen of images." The artisans of the idols; and they are called tzirim [pangs], relating to the sense of "pangs and throes shall seize them," just as they are called atzabim [idols]. And behold, the artisans of the idols and their worshippers went in disgrace, for the idols that they had brought with them did not save them at the time of their distress. But:
Metzudat David
"Be ashamed, etc." – Then they shall all be ashamed, when they see that there is no substance in their gods, for they were not able to save them, whereas the Omnipresent saved Israel.
Craftsmen of images. The artisans who make the images of the idols shall go away in shame, for they will see that there is no substance in their works.
Metzudat Zion
Forms. Depictions of the shapes:
Malbim
“Shall they be ashamed, and also confounded.” Shame is that which one feels ashamed of oneself, and confusion is that which one feels confounded by others. When a person humbles himself before a lowly and despised man in order that he may save him, and he saves him truly, then he will attain confusion from others, because he humbled himself before a despised man. But he will not be ashamed on his own account, because he attained the salvation he hoped for from him. But if he humbles himself before a respected man in order that he may save him, and he does not fulfill his request, then he will be ashamed on his own account, because he did not attain his request. But he will not be confounded by others. And if he humbles himself before a lowly and despised man, and he does not fulfill his request, then he will be ashamed on his own account and also confounded by others. And this is what it says: “Shall they be ashamed, and also confounded.” Together they will be ashamed on their own account, because they did not attain their request, and also they will be confounded by others, because they bowed down to such a disgusting idol. And not only will they be confounded for a moment, but rather, together they will go in confusion. The makers of idols, in this confusion they will go always.
O Israel, that are saved by Hashem with an everlasting salvation; You shall not be ashamed nor confounded world without end.
verse value 3943
Insights
Verse structure: 9 words, 48 letters. The shortest word is "eternity" (עַֽד, 2 letters) and the longest is "and·you·shall·not·be·confounded" (וְלֹא־תִכָּלְמ֖וּ, 8 letters). 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "saved" (נוֹשַׁ֣ע), "salvation" (תְּשׁוּעַ֖ת), "not·you·are·ashamed" (לֹא־תֵבֹ֥שׁוּ). The root עולם appears 2 times in this verse. 7 unique roots are used. Frequent roots: "by·Hashem" (root יהוה, 449x in Isaiah); "Israel" (root ישראל, 84x in Isaiah); "forever" (root עולם, 46x in Isaiah). The etnachta (major mid-verse pause) falls on 'forever', dividing the verse into phrases of 5 and 4 words. Full calculation: יִשְׂרָאֵל֙ [Israel] (541) + נוֹשַׁ֣ע [saved] (426) + בַּֽיהֹוָ֔ה [by·Hashem] (28) + תְּשׁוּעַ֖ת [salvation] (1176) + עוֹלָמִ֑ים [forever] (196) + לֹא־תֵבֹ֥שׁוּ [not·you·are·ashamed] (739) + וְלֹא־תִכָּלְמ֖וּ [and·you·shall·not·be·confounded] (533) + עַד־ע֥וֹלְמֵי [to·ages·of] (230) + עַֽד [eternity] (74) = 3943.
Ibn Ezra
Israel is saved by the Lord. Therefore, they shall not be ashamed, as the craftsmen are ashamed, because they made vanities that did not save them in the time of distress.
"Forever [eternal eternity]." So that no person can recount it:
Radak
Israel shall not be ashamed, nor shall they be confounded, for they are saved by the Lord, the salvation of the ages; and the meaning of "ages" is long periods of time.
"Do not be ashamed." These are the words of the prophet to Israel:
“Forever and ever.” All the days of the world:
Metzudat David
Israel is saved by the Lord. But Israel will be saved by the help of the Lord, a salvation that endures forever; therefore, you will not be ashamed, as those who serve idols are ashamed.
“Forever and ever.” All the days of the world:
Malbim
"Israel is saved by the Lord" – this refers to the gates that are restricted. "Israel is saved" (they shall not be ashamed) "by the Lord" (they shall not be confounded), "everlasting salvation" (unto ages of ages). It says: "Israel who trust in the Lord shall be saved with everlasting salvation." And it explains: Since they will be saved by the Lord and attain the salvation they hoped for, therefore they shall not be ashamed on their own account (the opposite of the idol-makers, who shall be ashamed); and since their salvation will be from the Lord, the Great God, they shall not be confounded by others (the opposite of the idol-makers, who shall be confounded); and since their salvation will be everlasting salvation, therefore they shall not be ashamed and confounded unto ages of ages (the opposite of the idol-makers, who went forth in shame forever).
For thus says Hashem that created the heavens, He is God; That formed the earth and made it, He established it, He created it not to be empty or chaotic, He established it to be settled and inhabited: I am Hashem, and there is none else.
verse value 4070
Insights
Verse structure: 20 words, 79 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "says·Hashem" (אָֽמַר־יְ֠הֹוָ֠ה, 7 letters). Words sharing gematria 12: He, He. 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "he·established·it" (כֽוֹנְנָ֔הּ), "not·formlessness" (לֹא־תֹ֥הוּ), "he·formed·it" (יְצָרָ֑הּ). The root יהוה appears 2 times in this verse. 16 unique roots are used. Frequent roots: "says·Hashem" (root יהוה, 449x in Isaiah); "for" (root כי, 221x in Isaiah); "the·land" (root ארץ, 169x in Isaiah). The etnachta (major mid-verse pause) falls on 'he·formed·it', dividing the verse into phrases of 16 and 4 words.
Rashi
He did not create it as a void; for the sake of habitation He formed it.
Ibn Ezra
"For." He established it, both in man and in beast:
"He created it not as a chaos." For naught:
Radak
"For thus says the Lord." The word "For" is stated because this passage serves as the reason for the preceding one, in which it spoke concerning the idols that they will not save and will not deliver, and there is no savior other than God, Who created everything.
"Creator of the heavens": We have already explained that the prophet mentions this matter several times on account of the false beliefs prevalent in his generation.
"He is God." And since He created everything, "He is God" means that He is the Judge and the Guide, and not the celestial spheres and the stars; for even though they guide the lower realms, it is by My command that they act, and I am God over them, as it is written: "He is the God of gods." And he stated this matter in opposition to the worshippers of idols, for it is not fitting to worship except Him who is Master over all. And likewise it says: "The Former of the earth," to receive power and the governance of the higher realms.
"And he makes it." A repair, meaning that it is a repair to sit upon it when he gathers the water to one place.
"He established it firmly." He established it so that the creatures upon it would be fruitful and multiply, as He said to them, "Be fruitful and multiply." If they decrease, it is due to the transgression of human beings, who possess the intellect to discern between good and evil; by doing evil, they decrease—either one by another through war, or through a plague from God, as happened to the camp of Assyria, which is mentioned: "and in their guilt they were struck and diminished." For God created the earth to be fruitful and to multiply; He did not create it as a void, to be a void without people and animals, but rather for people to dwell upon it and not to decrease, except on account of their sins.
"I am the Lord, and there is none else. It is I who smite and heal, kill and bring to life; I alone."
Metzudat David
"He is God." And this is akin to saying: But there is no power in the host of heaven that was created.
"Forming the earth": He who formed the earth and established it to be revealed from the waters—He prepared all that is in it, and there is nothing in the hand of the heavenly host.
He did not create it as a void. When He created the earth, He did not create it to be a void, but rather for human beings to dwell in it. If so, certainly He prepared within it all that is necessary.
"I am the Lord." The One who created these:
"And there is none else. Who is like Me, among those who are with Me?"
Metzudat Zion
And he made. The matter of preparation; and likewise, “And he hastened to make it” (Genesis 18:7):
Kunah. From the word "preparation":
Tohu: that is, desolation.
To sit. A verbal noun derived from the root meaning "sitting":
Malbim
For thus says the Lord: He brings three proofs that one should trust in the Lord, even though He is a hidden God, for He necessarily oversees humanity. (Proof 1) From the creation of the world: Behold, at the time He created the heavens and the earth, we find that He did not change anything in the heavens; just as they were created at the beginning of creation, bringing them into existence from nothing, so they remained, and He did not change anything in them, as it is stated, “In the beginning God created the heavens and the earth” (and creation is the creation of the very essence of the thing, from nothing). It is not mentioned again that He added any rectification to them. But the earth, after it was created together with the heavens from nothing, He added to it to rectify and complete it throughout all six days of the work, by bringing forth upon it the light and the firmament—which are the clouds and the seas—and the dry land, and vegetation, and living creatures, until it became suitable for the habitation of human beings. It is clear that all these rectifications that He added to it, from the creation of the dry land and vegetation and living creatures, were for the sake of man, who was created last of all, so that he could sustain himself upon it, for his sustenance would not have been possible if the earth had remained formless and void as it was at the beginning of creation. (And it is known the difference between creation, formation, and making: creation is the initial creation, from nothing; formation is the rectification of the attached form; and making is the completion of its form, and establishing is the final completion. This is what it means when it says, “Behold, the Lord, the Creator of the heavens,” meaning that the heavens were not formed or made, but only created, for just as they were created from nothing, so they remained, and no form was formed in them, nor was the final rectification made in them, for we find in the text only that He created the heavens. But “He is God” (meaning the many forces that He bestowed upon existence), who formed the earth and made it, and He established it, for in the earth, besides the initial creation, He subsequently formed it in its form, by saying, “Let the waters be gathered together and let the dry land appear.” And afterward He made it by creating upon it grass and herb. And afterward He established it and completed everything, from the creation of living creatures up to man. From this it is clear that “He did not create it in vain,” meaning He did not desire that it remain formless as it was at the beginning of its creation, when the earth was formless, for then creation alone sufficed, and there was no need for formation and making, which are the rectifications that He added to it. Rather, “He formed it to be inhabited”—that which He formed and added to rectify its form testifies that His primary intention was for habitation, that human beings should dwell upon it. And it is clear how He oversaw the earth specifically in its rectification for the sake of habitation and for the benefit of human beings, so that they would find therein all the fruit of their labor. And from this it is clear that “I am the Lord, and there is none else,” and I am the Overseer also of the earth below.
I have not spoken in secret, In a place of the land of darkness; I said not to the seed of Jacob: ‘Seek you Me in vain’; I Hashem speak righteousness, I declare things that are right.
verse value 5310
Insights
Verse structure: 18 words, 69 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. Verse gematria: 5310 is divisible by 18, the value of chai ('life'). The shortest word is "not" (לֹ֧א, 2 letters) and the longest is "seek·Me" (בַקְּשׁ֑וּנִי, 6 letters). Words sharing gematria 31: not, not. 1 word in this verse appears nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "seek·Me" (בַקְּשׁ֑וּנִי). The root לא appears 2 times in this verse. 16 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "not" (root לא, 286x in Isaiah); "I·utteranced" (root אמר, 244x in Isaiah). The etnachta (major mid-verse pause) falls on 'seek·Me', dividing the verse into phrases of 12 and 6 words.
Rashi
"Not in secret did I speak." When I gave the Torah, I did not say "In vain, in vain," but rather: "Seek Me, O house of Jacob," only in order to receive a great reward.
"I am the Lord, who speak righteousness." Since I opened with them concerning My righteousness, to inform them of their reward, afterwards I revealed to them the straight paths of My statutes and My Torah. Prior to the Giving of the Torah, it was said to them (Exodus 19:5-6): "Now therefore, if you will indeed hearken to My voice... you shall be to Me a treasured possession... and a kingdom of priests..."
Ibn Ezra
“Not, etc.” And behold, “I did not create the earth in vain,” so how can I say to the seed of Israel, “In vain they seek Me”? And many interpreted it as: “I did not speak in secret,” referring to the standing at Mount Sinai. And the correct view in my eyes is that it is an allusion to those future events whose secret He revealed to His prophet, and His prophet to Israel and to the nations. Therefore He said, “He who declares what is upright.”
Radak
"I have not spoken in secret." When I spoke at Mount Sinai, it was not in secret, nor in a land of darkness where no person had seen or heard; rather, I revealed Myself upon Mount Sinai to the seed of Jacob with voices, lightning, a thick cloud, and a very strong trumpet blast. The nearby places adjacent to Mount Sinai heard and saw the voices, and others heard from them, and others from others, for it is impossible for such a great matter not to have become known throughout the entire world. And I did not do all this for naught, but for a purpose, so that they would know that I am God. I told the seed of Jacob to seek Me, as it is said, "I am the Lord your God," and not to seek anyone other than Me, as it is said, "You shall have no other gods before Me." And I told the seed of Jacob—and the same applies to all human beings—but they and their fathers were more attached to Me than the other nations, and I took them as a treasured possession from among all the peoples. It was incumbent upon the other nations to learn from them and not to seek other gods, for these would not benefit them, as mentioned, for the idols that were in the camp of Ashur did not benefit them nor save them.
"I am the Lord who speaks": Just as I have spoken and declared to the seed of Jacob, so too, righteousness and uprightness are all that I have said.
Metzudat David
"I did not speak in secret." When I spoke My words on Mount Sinai, behold, I did not speak in secret, nor in a place of the land of darkness, for the matter was publicized throughout the entire world. And thus, the nations ought to know in these days that I am the Lord, and there is none else.
I did not say, etc. When I said to them the commandments, I did not say to them to perform them for naught and in vain, but only to accept upon themselves much reward. And thus, it was incumbent upon the nations in these days to accept them as well, and to receive reward, rather than to serve idols to no avail.
“Speaking righteousness.” Initially, I said that the righteousness refers to the reward you will receive for the commandments. Afterwards, I explained that “they are upright” refers to My statutes and My Torah, which were said to them prior to the Giving of the Torah: “Now therefore, if you will hearken to My voice indeed, and keep My covenant, then you shall be a treasured possession unto Me” (Exodus 19:5).
Malbim
"Not in secret" (Proof B) is derived from the Giving of the Torah, for in this event He demonstrated His special providence over the human species. And this cannot be refuted, for it states, "I did not speak in secret," for the utterance was in public before six hundred thousand men. Moreover, this utterance did not take place in a land of darkness, where they might claim that they did not see it with their own eyes, for it occurred in the full light of day, until they saw the great vision with their own eyes, and heard the utterances with their own ears. And there they saw how I watch over the human species in particular. (Proof C) is derived from the commandments themselves: The Torah and the commandments that I placed before Israel themselves testify how I watch over man with a specific, detailed providence. For the commandments are not like the commandments of the priests who serve the stars, which are matters devoid of utility and reason. For I did not say to the seed of Jacob, "Seek Me in vain"; I did not give them commandments that lack reason and utility. Rather, the Torah encompasses the two types of human perfection: A. Regarding conduct between man and his fellow, I, the Lord, spoke justice, informing them of the ways of justice between man and his fellow; B. Regarding beliefs and opinions, I declare what is right. Thus, it becomes clear how the Torah encompasses and rectifies all the deeds of human beings. (And indeed, the proof from the account of Creation testifies to the providence over man to ensure his success in the temporary life, for He prepared all these things for him in the six days of creation; and the proof from the Giving of the Torah testifies to the providence to rectify him for the eternal life.)
Assemble yourselves and come, draw near together, You that are escaped of the nations; They have no knowledge that carry the wood of their graven image, And pray to a god that cannot save.
verse value 3636
Insights
Verse structure: 15 words, 68 letters. Verse gematria: 3636 is divisible by 18, the value of chai ('life'). The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "and·pray" (וּמִֽתְפַּלְלִ֔ים, 8 letters). Words sharing gematria 31: not, not. 6 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "draw·near" (הִֽתְנַגְּשׁ֥וּ), "refugees·of" (פְּלִיטֵ֣י), "the·wood" (אֶת־עֵ֣ץ). The root לא appears 2 times in this verse. 14 unique roots are used. Frequent roots: "not" (root לא, 286x in Isaiah); "and·go·in" (root בוא, 120x in Isaiah); "to·a·god" (root איל, 114x in Isaiah). The etnachta (major mid-verse pause) falls on 'nations', dividing the verse into phrases of 6 and 9 words.
Rashi
התנגשו. The term denotes the meaning of "drawing near" or "approaching," and the nun is a segolate letter attached to it, just as in the word התנגפו.
"The refugees of the nations" – those who remained after the sword of Nebuchadnezzar.
"They do not know those who carry the wood of their carved image." To understand the meaning:
Ibn Ezra
“Gather yourselves and come.” This is a language of command:
"The fugitives of the nations" – these are the Babylonians. And the meaning is: "I called from of old," yet those who carry them did not know.
Radak
“Gather.” Draw near, be approaching, all of you to Me:
“The fugitives of the nations.” These are the lowliest of the nations, namely, the idolaters. It is impossible that there are no wise and understanding people among the nations who recognize that idolatry is vanity. However, if such foolish people are numerous, Scripture refers to them as “fugitives,” meaning “the lowly” or “the despised.” Similarly, “You are the fugitives of Ephraim” means “the lowliest of Ephraim.” They did not know—those who carry their carved images on their backs—they did not know and did not understand how it is that this is their god, yet they carry him on their backs and pray to him. In truth, he is a god who will not save them.
Metzudat David
“Gather together, etc.” The lowest of the nations of the world, the idolaters, gather, come to me, clash together, all of you jointly, to dispute with Me. But those who carry the wood of their idol, which does not move from its place, and who pray to that which cannot save, will not pay attention to know and understand their deeds.
Metzudat Zion
They clashed. A noun denoting the act of presenting:
"Refugees." The term denotes something lesser and lowly, as in "the refugees of Ephraim" (Judges 12:4), which is interpreted as "the lowly and despised ones of Ephraim."
Their idols. The word is derived from the root meaning "to carve" and "to form":
Malbim
“Gather together and come, you fugitives of the nations” — these are the remnant that will remain at the end of days from among the nations that served idols and images. To them I say: First, gather together, each one from his land, and afterward, convene jointly to deliberate, investigate, and inquire after the truth. And then, will you not see that those who carry it do not know the wood of their idol? For those who carry the wood of their idol do not know themselves for what, for whom, and for what purpose they are performing this service. This is the opposite of the Torah, which the Lord placed before the children of Israel, informing them of the reasons for the commandments and their matters, as it is stated: “I have not spoken in vain to the seed of Jacob” (Isaiah 45:19). Moreover, regarding how they direct their prayers to elevate [their requests] through the idol to the stars, and to bring down the spirituality of the star upon the idol, they will see that they are praying to a god that will not save.
Declare you, and bring them near, Indeed, let them take counsel together: Who has announced this from ancient time, And declared it of old? Have not I Hashem? And there is no God else beside Me, A just God and a Saviour; There is none beside Me.
verse value 3490
Insights
Verse structure: 21 words, 93 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "indeed" (אַ֥ף, 2 letters) and the longest is "and·there·is·no·more" (וְאֵֽין־ע֤וֹד, 7 letters). Words sharing gematria 61: I, nothing. 6 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·bring·near" (וְהַגִּ֔ישׁוּ), "they·will·be·advised" (יִֽוָּעֲצ֖וּ), "he·declared·it" (הִגִּידָ֗הּ). The root נגד appears 2 times in this verse. 18 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "have·not" (root לא, 286x in Isaiah); "announced" (root שמע, 106x in Isaiah). The etnachta (major mid-verse pause) falls on 'together', dividing the verse into phrases of 5 and 16 words.
Rashi
He made this known from of old. Who among your idols made known from of old that it would bring your gods salvation, each to his worshippers?
"Am I not the Lord, and there is none else? I declare what I am about to do to My people, and I will fulfill My words:"
Ibn Ezra
Declare! The truth:
“And bring it near!” Your sages:
“Let them also take counsel.” It is in the nifal conjugation:
Radak
“Inform one another, each person to his companion, and present one another before your great ones and your leaders.”
“Even their counselors shall be together.” If they had known this, they would have said: “Which of all their idols announced this beforehand, before it came? And which of all their graven images declared it long ago, before this decree that I brought upon the camp of Assyria would come? And likewise the decree that I brought upon Babylon.” And he said this because he spoke about both of them in the preceding passage.
"Am I not the Lord? I am He who declared this decree through My servant the prophets before it came to pass."
And there is no other God besides Me. That is, I have declared: "I am God, the Righteous One," meaning that I am trustworthy in My words and a Savior; for I saved Jerusalem from the king of Assyria, and I saved Israel from the Babylonian exile.
Metzudat David
“Tell us, etc.” This means: If you have an argument, present it yourselves, or send your sages to present it on your behalf, and let them even confer together in order to discern and find a response.
“Who has declared and published this?” Who among the idols announced this news before it came to pass, namely the downfall of Babylonia and Assyria?
"From the time that it was told." This is dependent on the word "who," to say: "Who told it?"—from of old, before it came to pass. And the matter is repeated in what is stated:
"Am I not the Lord?"—He is the One who declares a matter from of old:
"And there is none else besides Me." "There is no other God" refers to the knowledge of future events.
"God is righteous, etc." – There is none other than God, the Righteous One and Savior.
Metzudat Zion
No. Its meaning is like "not."
Malbim
“Declare and present” — declare your claims and present them before Me. And if you are unable to do so, at least consult together among yourselves and see for yourselves the truth: Who announced this beforehand? Which of their gods, whom they serve, announced such a thing — to give the Torah publicly? Or at least, which of them foretold it beforehand to himself, such laws and commandments, even if he did not announce them publicly? (And this limits what was said, “I did not speak in secret from the beginning,” but “Who announced this beforehand” — I did not say to Jacob’s seed, “In vain you seek Me,” but “Who foretold it from the beginning.”) Am I not the Lord, and there is no God besides Me? That is to say, what I spoke — the Torah — publicly, as it is stated, “I did not speak in secret from the beginning,” this is because there is no God besides Me, as it is stated, “And you shall know this day and return it to your heart... that the Lord is God; there is none else besides Him.” For in the giving of the Torah, they saw this for themselves, as it is stated, “You were shown, that you might know that the Lord is God; there is none else besides Him.” And what I did not say to Jacob’s seed, “In vain you seek Me,” is that all the commandments came to perfect man in beliefs and opinions and actions, as mentioned above. From this it is known that a righteous One and a Savior — there is none other than I. Only I gave commandments to justify and save man, as it is stated, “I, the Lord, speak righteousness, declare things that are right.” Therefore
Look to Me, and be you saved, All the ends of the earth; For I am God, and there is none else.
verse value 1331
Insights
Verse structure: 7 words, 35 letters. The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "all·the·ends·of·the·earth" (כׇּל־אַפְסֵי־אָ֑רֶץ, 9 letters). 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "turn·to·me" (פְּנוּ־אֵלַ֥י), "and·be·saved" (וְהִוָּשְׁע֖וּ), "I·God" (אֲנִי־אֵ֖ל). 7 unique roots are used. Frequent roots: "for" (root כי, 221x in Isaiah); "and·nothing" (root אין, 92x in Isaiah); "I·God" (root אני, 76x in Isaiah). The etnachta (major mid-verse pause) falls on 'all·the·ends·of·the·earth', dividing the verse into phrases of 3 and 4 words. Full calculation: פְּנוּ־אֵלַ֥י [turn·to·me] (177) + וְהִוָּשְׁע֖וּ [and·be·saved] (393) + כׇּל־אַפְסֵי־אָ֑רֶץ [all·the·ends·of·the·earth] (492) + כִּ֥י [for] (30) + אֲנִי־אֵ֖ל [I·God] (92) + וְאֵ֥ין [and·nothing] (67) + עֽוֹד [else] (80) = 1331.
Rashi
“Turn to Me. And cast away your idols, all the ends of the earth, and by this you shall be saved.”
Ibn Ezra
“Turn to Me, and I will save you.” The meaning of “and I will save you” is that you will be saved; behold, the choice is in your hands.
Radak
“Turn to Me.” Just as you have seen that Israel is saved through Me because they turn to Me, so too you, all the ends of the earth—that is, all the nations from one end of the earth to the other—turn to Me as well, and you too shall be saved through Me, and you shall know that I am God, and there is none else.
Metzudat David
“Turn to Me.” You, the Gentiles dwelling at the ends of the earth, turn to Me to believe in Me, and then you will be carried, for I am God, and everything is in My hand, and there is none other besides Me.
Metzudat Zion
"Penu." The word is derived from the root meaning "to turn aside and turn around."
“Ends of the earth.” The extremities of the earth, for at the edge of the earth it is as if it ceases and comes to an end.
Malbim
“Turn to Me, all you ends of the earth, for why do you turn to the idols? From them you will not attain salvation—neither salvation of the body nor salvation of the soul. Turn to Me, and then you will be saved, for I am God and there is none else, and only I have the power to save. However, do not think that you cannot turn to Me, that I will not accept you, and that I gave the Torah and the commandments only to Israel. Therefore, He said:”
By Myself have I sworn, The word is gone forth from My mouth in righteousness, And shall not come back, That to Me every knee shall bow, Every tongue shall swear.
verse value 4075
Insights
Verse structure: 13 words, 51 letters. The shortest word is "by·Myself" (בִּ֣י, 2 letters) and the longest is "I·swore" (נִשְׁבַּ֔עְתִּי, 6 letters). 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "will·bend" (תִּכְרַ֣ע), "every·knee" (כׇּל־בֶּ֔רֶךְ), "will·swear" (תִּשָּׁבַ֖ע). The root שבע appears 2 times in this verse. 12 unique roots are used. Frequent roots: "and·not" (root לא, 286x in Isaiah); "word" (root דבר, 88x in Isaiah); "will·return" (root שוב, 51x in Isaiah). The etnachta (major mid-verse pause) falls on 'will·return', dividing the verse into phrases of 8 and 5 words. Full calculation: בִּ֣י [by·Myself] (12) + נִשְׁבַּ֔עְתִּי [I·swore] (832) + יָצָ֨א [went·out] (101) + מִפִּ֧י [from·my·mouth] (130) + צְדָקָ֛ה [righteousness] (199) + דָּבָ֖ר [word] (206) + וְלֹ֣א [and·not] (37) + יָשׁ֑וּב [will·return] (318) + כִּי־לִי֙ [a·thousand] (70) + תִּכְרַ֣ע [will·bend] (690) + כׇּל־בֶּ֔רֶךְ [every·knee] (272) + תִּשָּׁבַ֖ע [will·swear] (772) + כׇּל־לָשֽׁוֹן [all·tongue] (436) = 4075.
Rashi
"I have sworn by Myself." And it came forth from the mouth of righteousness to receive all who return to Me: "The word that I have spoken shall not return." What is the righteousness that came forth from My mouth? That every knee shall bow to Me, and I shall accept them, as it is stated: "For then will I turn to the peoples..." (Zephaniah 3:9).
Ibn Ezra
Bi. The meaning of "bi" is that it is established, and in every place where an oath is mentioned, it is a decree that has been decreed and shall not be nullified.
It came forth from the mouth [of righteousness]. A matter of righteousness, like “righteousness from me” (Genesis 38:26), and the meaning is: a matter of truth.
"For Me, etc." The meaning is that the future events will be carried out by Me, until every knee shall bow to Me, and every tongue shall swear allegiance to Me, for “to Me” draws another [word] along with it, as is the rule — as in “and by His name shall you swear” (Deuteronomy 6:13).
Radak
"I have sworn by Myself": The oath is the decree that it shall not return. He said, "I have sworn by Myself," meaning that this will be in the end of days, when all the ends of the earth will turn to Him and be saved. And this is what it says: "A word of righteousness has gone forth from My mouth; it shall not return." That is to say, a word has gone forth from My mouth in righteousness, and that word shall not return backward. And what is it? "Every knee shall bow to Me, every tongue shall swear allegiance." Just as the prophet Zephaniah said: "For then I will change the speech of the peoples to a pure speech, that they may all call upon the name of the Lord, to serve Him with one accord."
"Every tongue shall swear." Just as it is stated, "And by His name shall you swear," meaning that they shall not mention the names of other gods, nor bow down before them, but rather before the Lord shall they bow down and pray, and by His name shall they swear truthfully.
Metzudat David
“By Myself I have sworn.” I hereby swear by Myself, by that which has gone forth from My mouth, a word of righteousness and truth:
“Word.” It refers back to “went forth from the mouth” to say that a word went forth from the mouth and that word does not return. He means to say that I will not retract, and it is a repetition of the matter stated above.
“For to Me every knee shall bow.” This is the matter that emerges: in the future days, all knees will bow to Me and not to the nations, for all of them will accept upon themselves the yoke of My kingship.
"Thou shalt swear." This is dependent on the word "to me," to say: "to me thou shalt swear." The entire phrase means: to accept Me as God and to believe in Me.
Metzudat Zion
Tachre. The word is derived from the root k-r-a, meaning "to bow down" or "to prostrate."
Knee. The term refers to "knees" (berakhim), which are the joints of the legs.
Malbim
“By Myself I have sworn” (a) That I have sworn by My great Name, and I will not revoke My oath. (b) For it has gone forth from My mouth as righteousness; even apart from the oath, since it has gone forth from My mouth, it has gone forth from My mouth as righteousness, and every matter of righteousness and lovingkindness that I have promised, even without an oath, I do not change in any way (for a matter that declares evil may be revoked if the people return in repentance, but a matter that declares good is not revoked, as stated many times). And thus, it is a word that will not return empty, nor will it change in any way. And this is what I have sworn: “To Me every knee shall bow,” meaning that I will accept all nations under the faith of truth, until every knee bows to Me, and not only at times, but “every tongue shall swear to Me,” meaning that they will all take upon themselves by oath to serve Me and not to any other god. And thus, “Turn to Me and be saved, all the ends of the earth.”
Only in Hashem, shall one say of Me, is victory and strength; Even to Him shall men come in confusion, All they that were incensed against Him.
verse value 1817
Insights
Verse structure: 12 words, 43 letters. The shortest word is "indeed" (אַ֧ךְ, 2 letters) and the longest is "the·incensed" (הַנֶּחֱרִ֥ים, 6 letters). 2 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·strength" (וָעֹ֑ז), "to·Him" (עָדָיו֙). 12 unique roots are used. Frequent roots: "in·Hashem" (root יהוה, 449x in Isaiah); "said" (root אמר, 244x in Isaiah); "will·go·in" (root בוא, 120x in Isaiah). The etnachta (major mid-verse pause) falls on 'and·strength', dividing the verse into phrases of 6 and 6 words. Full calculation: אַ֧ךְ [indeed] (21) + בַּיהֹוָ֛ה [in·Hashem] (28) + לִ֥י [to·me] (40) + אָמַ֖ר [said] (241) + צְדָק֣וֹת [righteousness] (600) + וָעֹ֑ז [and·strength] (83) + עָדָיו֙ [to·Him] (90) + יָב֣וֹא [will·go·in] (19) + וְיֵבֹ֔שׁוּ [and·be·ashamed] (324) + כֹּ֖ל [all] (50) + הַנֶּחֱרִ֥ים [the·incensed] (313) + בּֽוֹ [against·him] (8) = 1817.
Rashi
"Only in the Lord, it is said of me." This verse is inverted, and its interpretation is: "Only to me has the Lord spoken of righteousness and strength." Although all the nations will bow down before Him, only to me alone, the Congregation of Israel, has the Lord promised righteousness and strength, and those who deny the Torah will not come to profane My honor.
"Unto Him shall they come, and they will be ashamed..." All those who were angry with the Holy One, blessed be He, will come to Him, to repent over what they did in their lifetime, and they will be ashamed.
The ones who are provoked. Those who are goaded:
Ibn Ezra
"Only, etc." These are the words of the prophet, as if to say: "I did not know these future events through wisdom, but only in the Lord alone did He tell me these righteous acts and strength, and the correct view is that only in the Lord alone are righteousness and strength." The word "to me" was inserted into the phrase "He said," and the meaning is that He spoke to me.
Edav. [Like] “And you did not return to Me” (Amos 4:6):
Radak
"But in the Lord I have said righteousness." The commentators explained that these are the words of the prophet. And there are commentators who say that the prophet stated: "I did not know these future events through the way of wisdom, but rather by the Name that my God of righteousness and strength told me." And the sage Rabbi Abraham ibn Ezra explained: "But in the Lord alone are righteousness and strength," and the word 'to me' entered [the verse], and the meaning is: "by the Name that He spoke with me." And Ibn Ezra, of blessed memory, explained: The prophet said, "I swear by the Lord that He told me righteousness and strength."
"Unto Him shall he come." That is to say, the one possessing righteousness and strength shall draw near to Him, and all those who are enraged against Him shall be ashamed and confounded — that is to say, all those who are angry and leap up against Him. And Jonathan rendered it: "But by the word, etc." And the correct interpretation in my view regarding this verse is that it is connected to what precedes it, where it states: "Every tongue shall swear" — only by the Lord, and not by any other god. The proof for this interpretation is that the word "swear" has no connection in that verse to the phrase "to me," which is mentioned, for it is not connected to it, since one does not link the matter of an oath in this manner with the preposition "to" (lamed), but rather with the preposition "by" (bet), as in: "By the Lord I have sworn," "By me I have sworn," "By His name you shall swear," and "I will swear to Him by the Lord," and so on with all similar expressions.
He said to me: “The Lord is righteousness and strength.” And similarly, God said to me: “Righteousness and strength to give them to those who serve Me.” He shall come unto Him, and all those who were enraged against Him shall be ashamed. All the nations who were enraged against Him and loathed Him and His service until that day—then they shall come unto Him and confess before Him, and they will be ashamed of what they did. And He said “will come” in the singular form, meaning each nation individually. And it is stated in the Masorah that “will come” is one of those who hold that it is in the plural form.
Metzudat David
"But in the Lord." This is the statement of the prophet, who said: Even though all the nations will believe in the Lord, behold, I swear by the Lord that to me — to Israel alone — He has promised, and He said: "Righteousness and strength," meaning that the righteousness and strength that will be for Israel will be unique, and they will not be on a par with those of the nations.
“Unto him shall they come.” Each and every one of the nations will come to Israel to submit to his authority, and all those who were angry with Him in the past will then be put to shame.
Metzudat Zion
"And strength." The matter of strength:
Edav. To him, as it is written: “it touches you” (Job 4).
ha-nacharim. The word is derived from charon, meaning anger. And similarly, "the sons of my mother were angry with me" (Shir Hashirim 1).
Malbim
"Only," it says, "Behold, the Lord has sworn to accept all the nations into His true faith. Yet, there shall be one difference between the people of God and them: 'In the Lord I have righteousness and strength.' The measure of the verse is: 'Only He said, In the Lord (shall be) for me righteousness and strength.' That is to say: for me, for Israel, there shall be in the Lord both righteousness and strength. Besides the righteousness that I shall have through serving Him and keeping His commandments, I shall also have strength. This means that I shall not come through the Torah of kindness, as the nations will come, but rather through strength and power. This shall be the difference between me and them. And he explains his words: 'Unto Him shall they come, and all who were incensed against Him shall be ashamed.' The nations, who have been angry at Him until now and denied His divinity, they too shall come unto Him to serve Him, but they shall be ashamed of their anger against Him until now. But
In Hashem shall all the seed of Israel be justified, and shall glory.
verse value 1593
Insights
Verse structure: 5 words, 27 letters. The shortest word is "in·Hashem" (בַּיהֹוָ֛ה, 5 letters) and the longest is "and·shall·glory" (וְיִֽתְהַלְל֖וּ, 7 letters). 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "they·will·be·just" (יִצְדְּק֥וּ), "and·shall·glory" (וְיִֽתְהַלְל֖וּ), "all·seed" (כׇּל־זֶ֥רַע). 5 unique roots are used. Frequent roots: "in·Hashem" (root יהוה, 449x in Isaiah); "Israel" (root ישראל, 84x in Isaiah); "they·will·be·just" (root צדק, 37x in Isaiah). Full calculation: בַּיהֹוָ֛ה [in·Hashem] (28) + יִצְדְּק֥וּ [they·will·be·just] (210) + וְיִֽתְהַלְל֖וּ [and·shall·glory] (487) + כׇּל־זֶ֥רַע [all·seed] (327) + יִשְׂרָאֵֽל [Israel] (541) = 1593.
Rashi
In Him they will be justified and will glory. In the promise of the support of His love they will find righteousness and will boast in His stronghold.
And they shall boast: "Frawntir" in the vernacular.
Ibn Ezra
By the Lord shall they be justified. That they may believe in the Name:
Radak
On the word "they shall be justified": The nations shall be put to shame, but the seed of Israel shall be justified in their service of Him, and they shall boast in Him before the eyes of the nations, for they cleaved to Him even in their exile, as it is said: "If we forget the name of our God, or stretch out our hands to a foreign god."
Metzudat David
In the Lord they shall be justified. By the promise of the Lord’s support, Israel shall find righteousness and shall boast in the mouths of all, for they have discerned from of old that the Lord is God, and they have cleaved to Him.
Metzudat Zion
And they praised themselves. The word is from the root *halal*, meaning praise.
Malbim
In Him shall all the seed of Israel be justified and boast, for they are such that, apart from being justified in Him through the good deeds they perform, they shall also boast in that they never denied Him at any time, to the shame of the gentiles.
Rashi
Ibn Ezra
Radak
Metzudat David
Metzudat Zion
Malbim