Bel and Nebo stoop and are carried off as burdens, while God has carried Israel from the womb; 'My counsel shall stand, and I will do all My pleasure.'
Tap any Hebrew word to reveal its root, value, and meanings.
Bel bows down, Nebo stoops; their idols are upon the beasts, and upon the cattle; the things that you carried about are made a load, a burden to the weary beast.
verse value 3058
Insights
Verse structure: 12 words, 51 letters. The shortest word is "Bel" (בֵּל֙, 2 letters) and the longest is "what is borne or carried about" (נְשֻׂאֹתֵיכֶ֣ם, 7 letters). 9 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "Bel" (בֵּל֙), "bending·down" (קֹרֵ֣ס), "Nebo" (נְב֔וֹ). 11 unique roots are used. Frequent roots: "were" (root היה, 213x in Isaiah). The etnachta (major mid-verse pause) falls on 'or·of·the·animal', dividing the verse into phrases of 8 and 4 words. Full calculation: כָּרַ֥ע [crouches] (290) + בֵּל֙ [Bel] (32) + קֹרֵ֣ס [bending·down] (360) + נְב֔וֹ [Nebo] (58) + הָיוּ֙ [were] (21) + עֲצַבֵּיהֶ֔ם [their·idols] (217) + לַחַיָּ֖ה [upon·beast] (53) + וְלַבְּהֵמָ֑ה [or·of·the·animal] (88) + נְשֻׂאֹתֵיכֶ֣ם [what is borne or carried about] (821) + עֲמוּס֔וֹת [loaded] (582) + מַשָּׂ֖א [burden] (341) + לַעֲיֵפָֽה [to·the·weary] (195) = 3058.
Rashi
"Bel is bowed down, Nebo stoops." The deities of Babylon have bowed down and stooped. This is an expression of mockery of idolatry: it is like one who suffers from intestinal ailments and cannot manage to sit on the seat of the privy until he relieves himself.
"Bel boweth down, Nebo stoopeth." [In Old French:] Bel "s'acroupit" (crouches), Nebo "conchie" (collapses) — so I heard in the name of Rabbenu Gershom, the Light of the Exile.
Their idols were. The images in the form of Bel and Nebo were likened to wild beasts and domestic animals, to be as wild beasts and domestic animals that defile and render unclean themselves through their excrement.
“The things you carry are laden with a burden.” The contents of their wombs are heavy, so that they are laden like a burden upon a weary man. Therefore, they collapsed and bowed down together; the collapsing is associated with the bowing.
Ibn Ezra
"Bel has bowed down." It is an idol of the Babylonians; so too Nebo; and some say it is the star of the sun.
Kores. It is from the root (Exodus 26:11) "qerosim," and the meaning is well-known, and it is not proper to write it.
"for the beast and the cattle." That a person should carry them upon them:
"Therefore." Your yokes are laden with a burden to the point of exhaustion. The description of the beast of burden:
Radak
“כרע בבל” – Now he returns to mock the idols he mentioned, which carried the wood of their graven images. He said that when Babylon was captured, not only did their god not save them, but he himself “כרע” – meaning that they broke him and he collapsed and fell to the ground. Similarly, “נבו קורס” – and “קורס” is like “כרע.” And “בל” is the name of the idol that they worship in Babylon, and so too “נבו.”
"to the beast and to the cattle." This refers to the fact that after they broke them, they carried them, loaded them onto the beasts of burden to take them to Media and Persia, for they were covered with silver and gold; and there is a beast upon which one loads a burden, such as the elephant.
"Your burdens are heavy." He said this in a manner of jest and mockery: because of your burdens the beasts are laden, meaning that they are loaded excessively, for the burdens are heavy due to the abundance of gold in them, to the point that the donkey-drivers and camel-drivers would say:
A burden for the weary. "Weary" is an adjective describing an animal that is weary from the heaviness of its load.
“Your burdens” – like “your burdens,” and it is an adjective. One could interpret “your burdens” as an adjective describing the beasts that carry them, and He said “overburdened” to indicate that they are loaded beyond their capacity. The term “your burdens” refers to the idols, in mockery of the beasts that carry them: they are overburdened and weary. Jonathan rendered it: “The bones of your load shall be broken,” etc. He further elaborated on the matter and said:
Metzudat David
“כרע בל” – Now he returned to mock the idols, saying: “When Babylon was captured, ‘Bel’ bowed on its knees and fell to the ground, and it could not save itself.”
Nebo stoops. He bent his body to be inclined toward the ground:
Their idols. They burdened the idols onto the animals and livestock to carry them into exile:
"Your mounts are heavily laden." The beasts of burden that carry you are overburdened, and you yourselves constitute a heavy load upon the weary beast.
Metzudat Zion
BL. NBU. The names of the idols of Babylon:
Kores. The matter of bending, and it is from the word "keresi zahav" (Exodus 27), which were bent at their tops to insert them into the loops.
Their idols. So they are called "idols" because they sadden the hearts of their worshippers, who cry out to them but are not answered.
Amusot. The matter of loading a heavy burden; and similarly, “Your father has laid a heavy burden upon you” (I Kings 12).
“L’ayafa.” From the language of weariness and toil.
Malbim
“כרע בל” – the man who bows to the idol of Bel, and who collapses and bends himself before the idol of Nebo. Are not these people’s gods like wild beasts and cattle? Have not the countenance of these people’s faces been altered, so that they have become like wild beasts and cattle? For after they prostrate themselves before such contemptible idols, they possess no human form or countenance at all, and they are regarded as beasts. “נשאתיכם” – I say to them: Are not the idols that you carry on your shoulders already burdened with a heavy load, which is a wearisome burden for the nations? And you carry the idol together with the heavy load placed upon it, namely its ornaments and vessels that have been placed upon it.
They stoop, they bow down together, they could not deliver the burden; and themselves are gone into captivity.
verse value 2057
Insights
Verse structure: 10 words, 37 letters. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "and·their·soul" (וְנַפְשָׁ֖ם, 5 letters). 6 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "they·bent·down" (קָרְס֤וּ), "they·bent" (כָֽרְעוּ֙), "to·deliver" (מַלֵּ֣ט). 10 unique roots are used. Frequent roots: "not" (root לא, 286x in Isaiah); "went" (root הלך, 60x in Isaiah); "together" (root יחד, 34x in Isaiah). The etnachta (major mid-verse pause) falls on 'burden', dividing the verse into phrases of 7 and 3 words. Full calculation: קָרְס֤וּ [they·bent·down] (366) + כָֽרְעוּ֙ [they·bent] (296) + יַחְדָּ֔ו [together] (28) + לֹ֥א [not] (31) + יָכְל֖וּ [they·coulded] (66) + מַלֵּ֣ט [to·deliver] (79) + מַשָּׂ֑א [burden] (341) + וְנַפְשָׁ֖ם [and·their·soul] (476) + בַּשְּׁבִ֥י [into·captivity] (314) + הָלָֽכָה [went] (60) = 2057.
Rashi
They were unable to expel their burden, i.e., to discharge the feces from their intestines as others do in a proper manner.
Miltah. A term denoting the removal from a place that has swallowed it. And likewise (above, 34) "She made her nest, she took her eggs and delivered them," meaning she removed her egg. And likewise (below, 66) "And she laid a male," and Jonathan did not render these verses in this manner.
Ibn Ezra
“Karsu” means “they bowed down.” The carriers:
And they could not save themselves. "Their idols, themselves," meaning the idols, for they too were taken captive; and some say that "their gods" refers to all the idols that were in Babylonia, which were not explicitly mentioned, and the idols could not save their burden, for they themselves went into exile.
Radak
“Karsu” means they knelt. “To save from the burden” – to save themselves from the burden, so that the beasts would not carry them; and as for their lives, they themselves went into exile, all the more that they did not save their worshippers.
“And their soul”: Their very selves, as it is stated, “His soul came like iron” (Psalms 105:18); or perhaps, “their soul” refers to their inner disposition according to the thoughts of their worshippers. And the Targum states: They were unable to save their burdens, and their worshippers went into captivity.
Metzudat David
"קרסו כרעו יחדיו" – they collapsed and bowed down together. All the idols, united, bent their stature and bowed upon their knees, and they were unable to save themselves from the burden, so as not to bear it in exile.
“And their soul.” They themselves went into exile, as if to say: How, then, could they save those who served them?
Metzudat Zion
From the word "to save." The matter of salvation:
And their soul. Just as it says "and their body," and similarly, "and his soul is empty" (above, 29).
Malbim
“Bow down.” Behold, now that these idolaters—Bel and Nebo—have gone into exile together with their idols, and they carried their idols upon their shoulders, behold, even though they bowed down, collapsed together, and prostrated themselves before the idols so that they might save them, nevertheless, they were unable to escape the burden; they could not save them, at the very least, from having to bear this heavy burden, which is the idol along with the load laden upon it. For not only did they not save them from their enemies, but they were compelled to carry their images along with them. And the “soul” of the idols went into captivity together with their worshippers, and they could not save themselves, at any rate, from captivity.
Hearken to Me, O house of Jacob, and all the remnant of the house of Israel, that are borne [by Me] from the birth, that are carried from the womb:
verse value 4111
Insights
Verse structure: 11 words, 54 letters. The shortest word is "to·me" (אֵלַי֙, 3 letters) and the longest is "and·all·remnant·of" (וְכׇל־שְׁאֵרִ֖ית, 8 letters). Words sharing gematria 412: house·of, house·of. 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·all·remnant·of" (וְכׇל־שְׁאֵרִ֖ית), "the·borne" (הַֽעֲמֻסִים֙), "from·belly" (מִנִּי־בֶ֔טֶן). The root בית appears 2 times in this verse. 10 unique roots are used. Frequent roots: "hearken" (root שמע, 106x in Isaiah); "to·me" (root אל, 95x in Isaiah); "and·all·remnant·of" (root כל, 93x in Isaiah). The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 7 and 4 words. Full calculation: שִׁמְע֤וּ [hearken] (416) + אֵלַי֙ [to·me] (41) + בֵּ֣ית [house·of] (412) + יַעֲקֹ֔ב [Jacob] (182) + וְכׇל־שְׁאֵרִ֖ית [and·all·remnant·of] (967) + בֵּ֣ית [house·of] (412) + יִשְׂרָאֵ֑ל [Israel] (541) + הַֽעֲמֻסִים֙ [the·borne] (225) + מִנִּי־בֶ֔טֶן [from·belly] (161) + הַנְּשֻׂאִ֖ים [one lifted up] (406) + מִנִּי־רָֽחַם [from·womb] (348) = 4111.
Rashi
“You who have been borne from the womb.” From the time you were born in the house of Laban the Aramean, I have borne you upon My arms. For from that time onward, idolaters have risen against you in every generation and every age. Yet not like those idolaters who carried and bore their gods, as stated above, but rather you are borne and carried upon My arms.
Ibn Ezra
"Hear, etc." The gods of Babylon were carried [on the shoulders], but I, the God of Israel, have carried [them].
From the womb. From the day that they were:
Radak
"Listen." He said: "And all the remnant" refers to those beyond the Babylonian exile, namely the remnant of the Ten Tribes who had been exiled first, and who did not return when the Babylonian exile returned.
“The burdened from the womb.” You are burdened and carried upon Me from the womb and from your mother’s womb, and likewise I will carry and bear you until old age, meaning that all your days I will not abandon you. Or perhaps it means “until old age,” when one requires more patience and support, implying that at every time you are in distress, I will bear you. And similarly David said, “Upon You I have cast me from the womb.”
Metzudat David
The remnant of the House of Israel. For the Ten Tribes had already gone into exile, and they constituted the majority.
The "burdened" ones. Those who are laden upon [Me] from their going forth from the womb. And since it was stated above that the idols would be burdened upon the beasts, therefore he clung to the parable of the artisan who carries the suckling: he carries it, and it does not carry [him]. That is to say, it is always with their help that the carried ones [are sustained], etc. The duplication of the matter in what is stated:
Metzudat Zion
The remainder. A leftover:
"Mini." [It is the same as] "min" (from), with the yod added:
“Who are borne.” From the language of “massa” (a burden, carrying).
Womb. The womb of a woman:
Malbim
“Hear, but in contrast to this, hear now, O house of Jacob, which is the multitude from the Ten Tribes, and all the remnant of the house of Israel, which is the surviving remnant from the tribes of Judah and Benjamin. You are those who are burdened from the womb. You do not carry only burdens from your gods; rather, the Lord’s carrying of you is likened to a woman carrying the fruit of her womb: first she carries it in her womb during the nine months of pregnancy, and afterward, upon its emergence from the womb after birth, she carries it in her arms. And this is what is meant by: ‘the burdens from the womb, etc.’”
Even to old age I am the same, and even to hoar hairs will I carry you; I have made, and I will bear; indeed, I will carry, and will deliver.
verse value 2332
Insights
Verse structure: 13 words, 55 letters. Notable word values: "and·I·will·deliver" (וַאֲמַלֵּֽט) = 86, equal to Elohim. The shortest word is "I" (אֲנִ֣י, 3 letters) and the longest is "and·until·old·age" (וְעַד־זִקְנָה֙, 7 letters). Words sharing gematria 93: I·will·bear, I·will·bear. 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·until·old·age" (וְעַד־זִקְנָה֙), "and·until·age" (וְעַד־שֵׂיבָ֖ה), "and·I·will·deliver" (וַאֲמַלֵּֽט). The root אני appears 5 times in this verse. 8 unique roots are used. Frequent roots: "I·did" (root עשה, 101x in Isaiah); "you" (root הוא, 98x in Isaiah); "I" (root אני, 76x in Isaiah). The etnachta (major mid-verse pause) falls on 'I·will·bear', dividing the verse into phrases of 6 and 7 words. Full calculation: וְעַד־זִקְנָה֙ [and·until·old·age] (242) + אֲנִ֣י [I] (61) + ה֔וּא [you] (12) + וְעַד־שֵׂיבָ֖ה [and·until·age] (397) + אֲנִ֣י [I] (61) + אֶסְבֹּ֑ל [I·will·bear] (93) + אֲנִ֤י [I] (61) + עָשִׂ֙יתִי֙ [I·did] (790) + וַאֲנִ֣י [and·I] (67) + אֶשָּׂ֔א [I·will·lift] (302) + וַאֲנִ֥י [and·I] (67) + אֶסְבֹּ֖ל [I·will·bear] (93) + וַאֲמַלֵּֽט [and·I·will·deliver] (86) = 2332.
Rashi
“And unto old age.” [This refers to those] who have grown old, and whose strength has failed; for you have no merit, I am [here] in My compassion and in My attribute of goodness to save you, to bear, and to carry, to deliver. For it is said concerning their fear that it is borne, and yet their burden is not able to deliver [them]; therefore He says: “I, who bear others and their burden, will deliver.”
Ibn Ezra
“And until...” – by way of parable, from the day that they were the people of the Lord, forever.
"I made them"—Israel, and not like the gods of Babylon, that the Babylonians make their gods, and I will bear them and carry them, and not like them who were unable to deliver from the burden.
Radak
“Even in old age and gray hairs.” “God, do not forsake me.” Gray hairs are more advanced than old age; and so they said: One who is sixty years old is in old age, and one who is seventy years old is in gray hairs.
"I am He. I am He with you:"
"I made you." And since I made you and raised you up, it is incumbent upon Me to bear and endure you; and this bearing and enduring is upon Him, blessed be He, by way of a metaphor.
And I will save you. I will save you from the exile of Babylonia:
Metzudat David
“And until old age.” Just as I carried them from the time they came forth from the womb, so too will I carry them until old age; and in the days of old age, I will bear them upon My shoulders. This means: Just as I have been their support from then on, so too will I be forever.
"I have made them, etc." – Not like the idols which the craftsmen made, and even they [the craftsmen] carry them and bear their burden, and when the enemy comes, they are unable to save themselves. But I have made Israel, and I will carry them and bear their burden – meaning, I will be their help and save them from the enemy when he comes.
Metzudat Zion
"Seivah." It is more than old age:
Asbul. The matter of loading a burden; and similarly, “Yisor suvlu” (above, 10).
Malbim
“Even to your old age, I am He; and even to hoar hairs, I will carry you.” This means that the bearing of the Lord of His children is superior to the bearing of parents of their children. For they do not bear their children only until they grow up, but afterwards the matter is reversed, for after the children grow up and the parents grow old, then the children bear their fathers to supply all their needs. But I, even to old age, I am the One who bears, not you. And even to hoar hairs, which is more than old age, I will support you, and you will not support Me. “I made” says He in His parable: Behold, the idols are borne by their worshippers, because their worshippers made them, and therefore they need to bear them, for they are the work of their hands. But I, did I not make you? Therefore I will bear the work of My hands, and I will support all their needs, and I will deliver them from every blow. And so:
To whom will you liken Me, and make Me equal, and compare Me, that we may be like?
verse value 2265
Insights
Verse structure: 5 words, 28 letters. The shortest word is "to·whom" (לְמִ֥י, 3 letters) and the longest is "and·compare·me" (וְתַמְשִׁל֖וּנִי, 8 letters). 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·you·will·make·equal" (וְתַשְׁו֑וּ), "and·compare·me" (וְתַמְשִׁל֖וּנִי), "and·we·will·be·like" (וְנִדְמֶֽה). The root דמה appears 2 times in this verse. 4 unique roots are used. Frequent roots: "to·whom" (root מי, 32x in Isaiah). The etnachta (major mid-verse pause) falls on 'and·you·will·make·equal', dividing the verse into phrases of 3 and 2 words. Full calculation: לְמִ֥י [to·whom] (80) + תְדַמְּי֖וּנִי [will·you·liken·me] (520) + וְתַשְׁו֑וּ [and·you·will·make·equal] (718) + וְתַמְשִׁל֖וּנִי [and·compare·me] (842) + וְנִדְמֶֽה [and·we·will·be·like] (105) = 2265.
Rashi
"ותמשילוני" – like [the verse] "and I am become like dust and ashes" (Job 30:19); this is the language of simile.
And it was like. And I and He became similar to one another:
Ibn Ezra
To whom. And you will make [Me] equal; and let us be compared, the two of us:
Radak
"To whom shall I liken Me, that I should be compared? And I was compared,"—this refers to the people of Babylonia, who trusted in their idols and oppressed the Israelites, saying, "Their God will not be able to save them from our hand, for our God has delivered them into our hand." Therefore, He says, "How can you liken those gods to Me? For they are of gold and silver, and they are the work of human hands."
Metzudat David
To whom will you liken Me? To whom will you compare Me, saying that I am equal to him?
And they have likened me, and I have become similar. To whom have they likened me, that I and He should be alike?
Metzudat Zion
"You will liken me." From the word "imagination":
"and you shall make [Me] equal." The language of comparison, "hashva'ah" (equating).
And you shall liken me. The matter is one of analogy:
Malbim
To whom will you liken Me and equate Me? The likening (demut) applies only to a partial aspect of the matter, but the equating (hashva'ah) applies to all its details. And the parable (mashal) is even less than the likening, for one may proffer a parable comparing one thing to another even though they do not resemble each other in any attribute, provided there is merely an external association between them. He says: "To whom will you liken Me and equate Me?" If you liken Me in order to find some quality that is shared between Me and the idol, will you truly equate it, such that this quality is identical in all its details? And He adds, saying: Even if you merely proffer a parable to grasp an external analogy from the idol regarding Me, will this parable truly resemble [the reality]? And how is it possible that it should resemble [Me], since they are
You that lavish gold out of the bag, and weigh silver in the balance; you that hire a goldsmith, that he make it a god, to fall down thereto, indeed, to worship.
verse value 3239
Insights
Verse structure: 12 words, 55 letters. The shortest word is "god" (אֵ֔ל, 2 letters) and the longest is "indeed·they·bow·down" (אַף־יִֽשְׁתַּחֲוֽוּ, 8 letters). 8 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "that·pour·out" (הַזָּלִ֤ים), "from·bag" (מִכִּ֔יס), "and·silver" (וְכֶ֖סֶף). 12 unique roots are used. Frequent roots: "and·he·makes·it" (root עשה, 101x in Isaiah); "god" (root אל, 95x in Isaiah). The etnachta (major mid-verse pause) falls on 'weigh', dividing the verse into phrases of 6 and 6 words. Full calculation: הַזָּלִ֤ים [that·pour·out] (92) + זָהָב֙ [gold] (14) + מִכִּ֔יס [from·bag] (130) + וְכֶ֖סֶף [and·silver] (166) + בַּקָּנֶ֣ה [in·the·branch] (157) + יִשְׁקֹ֑לוּ [weigh] (446) + יִשְׂכְּר֤וּ [they·will·hire] (536) + צוֹרֵף֙ [smelting] (376) + וְיַעֲשֵׂ֣הוּ [and·he·makes·it] (397) + אֵ֔ל [god] (31) + יִסְגְּד֖וּ [they·bow·down] (83) + אַף־יִֽשְׁתַּחֲוֽוּ [indeed·they·bow·down] (811) = 3239.
Rashi
"Who has poured out gold from his purse." The language of "they shall pour out waters" (Psalms 147:16):
“With a rod they shall weigh it.” This refers to the beam of the scales, which in the vernacular is called a “flail.”
Ibn Ezra
“Who shed” etc. He will speak with those who serve idolatry. “Who shed” is plural; they derived it from the root of “azal” (to go) in the sense of “to exhaust” (1 Samuel 9:7), and it is spelled without an aleph. And the correct view is that there is no harm in this, for “azal” is a standing verb, and its meaning is “those who give gold from their purse.” And behold, in the Torah it says “stones in your purse” (Deuteronomy 25:13), and behold, they are in the scales. Likewise, “qanah” (to buy/acquire) has its meaning, and there is no harm in this.
Radak
“Hizlim.” The term “zoul” in the words of our Sages of blessed memory: “They spend gold as if it were cheap.” Although gold is dear, for their idols they treat it as cheap and spend much of it from their purse.
“On the reed.” It is the beam of the scales:
“Even they shall prostrate themselves.” Prostration is greater than bowing; therefore, it states “even,” as explained in the verse “He shall bow down to Him and prostrate himself.”
Metzudat David
“הזלים” – You, the idolaters, who pour out gold from your purse, weigh silver on the balance, hire a smith, and fashion an idol, and bow down to it.
Metzudat Zion
הזלים. The term denotes pouring out and spilling, as in "and they poured out water" (Psalms 147:18).
From his pouch. The matter of a sack and a bag:
"Ba-kaneh." It is like a staff, and upon it are suspended the scales for weighing.
"Let them weigh it." The word is from the root *mishkal* (weight).
"Let them hire." The word is derived from the root "hire."
"Yisgadu" – this refers to the concept of prostration, but it is a lesser form thereof; similarly, "yisgadu lo" (above, 44).
Malbim
“He poured out gold from his purse, and they made their idols” – how can they be compared to the Creator of all? And “the doors are restricted” – “He poured out gold from his purse”: they would hire a goldsmith, and “silver they weighed on a scale” – and he would make it, for the wages of the artisan and the laborer are paid from the purse in gold coins, which are coins that go out in expenditure and are placed in the purse. And the making of the idol itself they would make from pieces of silver, and they would weigh the pieces to know their weight.
"They shall bow down, and also they shall prostrate themselves." The act of bowing (sigud) is not for the sake of divinity, but rather for the sake of a magical charm (segulah), whereas prostration (hishtachavah) is for the sake of divinity. The verse adds "they shall bow down" in that they consider the idol as a talisman to draw down divine abundance through the act of worship they perform before it. And more than this, "and also they shall prostrate themselves," because they regard it as a deity (as stated above, chapter 45, verse 17). They ought to have known that they themselves hired the goldsmith, and they provided the metals for the work; how then could they consider it a deity?
He is borne upon the shoulder, he is carried, and set in his place, and he stands, from his place he does not remove; indeed, though one cry to him, he cannot answer, nor save him out of his trouble.
verse value 4496
Insights
Verse structure: 16 words, 76 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "and·they·set·him" (וְיַנִּיחֻ֤הוּ, 7 letters). Words sharing gematria 31: not, not. 6 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "they·lift·him" (יִ֠שָּׂאֻ֠הוּ), "they·carry·him" (יִסְבְּלֻ֜הוּ), "and·they·set·him" (וְיַנִּיחֻ֤הוּ). The root לא appears 3 times in this verse. 14 unique roots are used. Frequent roots: "not" (root לא, 286x in Isaiah); "to·him" (root אל, 95x in Isaiah); "they·lift·him" (root נשא, 57x in Isaiah). First appearance of the root צרה ("from·his·trouble") in Isaiah. The etnachta (major mid-verse pause) falls on 'would·depart', dividing the verse into phrases of 9 and 7 words.
Ibn Ezra
They shall carry him. Under him. In his place:
"לא ימיש" – this is a transitive verb, meaning "it cannot remove itself from its place"; or it is an intransitive verb. The first interpretation is the correct one.
"He shall cry out." [The sense] carries forward to what follows; and thus it is: "and because of his distress he shall cry out."
Radak
They shall carry it. After the smith has fashioned it, they shall carry it to their house, for it cannot walk on its own feet.
"Under him." In his place:
And he shall stand. He shall stand there in the place where they place it.
"Lo yimash." An intransitive verb from the hif'il conjugation; similarly, "lo yimash mitoch ha'ohel" ("shall not depart from the tent").
Metzudat David
They shall carry it. Each one carries the god and bears its load upon his shoulder:
Let them leave it. And if they leave it in its place, it shall remain there and not be removed from its place.
“Even if he cries out.” Even if he cries out to Him with a loud voice, He will not answer, nor will He save him from his distress; it is as if saying, “Is there any greater folly than to believe in something that has no reality?”
Metzudat Zion
They shall bear it. The term is derived from the words "savel" (burden) and "masa" (load).
"Under him." In his place. And similarly, "and they sat under them" (Joshua 5:13).
Yamish. The meaning of "removal" is like [the verse] "the pillar of cloud did not depart" (Exodus 15).
He will answer. The word is in the form of "poor" and "answer":
Malbim
“He shall carry it, and they shall also see that it is carried upon their shoulders, and they shall bear it, for it is a heavy burden and it does not carry itself; and they shall also set it down in its place, and it shall stand. How can it be a god? Is it not contrary to the nature of a deity not to rise from its place? Moreover, it does not move from its location, and it has no sensation or movement whatsoever. Nor can they say that even though it has these deficiencies, they will nonetheless derive benefit from it by having their requests fulfilled. For behold, they see that if they cry out to the idol, it will not answer them. Nor can they say that even though it does not answer with words, it saves secretly through its power. For behold, they see that it does not save them from their distress. Therefore:”
Remember this, and stand fast; bring it to mind, O you transgressors.
verse value 2620
Insights
Verse structure: 5 words, 29 letters. The shortest word is "to·heart" (עַל־לֵֽב, 4 letters) and the longest is "remember·this" (זִכְרוּ־זֹ֖את, 7 letters). 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "remember·this" (זִכְרוּ־זֹ֖את), "and·man" (וְהִתְאֹשָׁ֑שׁוּ), "restore" (הָשִׁ֥יבוּ). 5 unique roots are used. Frequent roots: "to·heart" (root על, 200x in Isaiah); "and·man" (root איש, 59x in Isaiah); "restore" (root שוב, 51x in Isaiah). The etnachta (major mid-verse pause) falls on 'and·man', dividing the verse into phrases of 2 and 3 words. Full calculation: זִכְרוּ־זֹ֖את [remember·this] (641) + וְהִתְאֹשָׁ֑שׁוּ [and·man] (1018) + הָשִׁ֥יבוּ [restore] (323) + פוֹשְׁעִ֖ים [rebeling] (506) + עַל־לֵֽב [to·heart] (132) = 2620.
Rashi
"Remember this. That which I desire to say:"
"והתאוששו" – take strength. And strengthen yourselves, like "לאשישי קיר חרשת" (above 16).
Let the transgressors bring it to heart. And what do I say to you? To remember and to bring it to heart.
Ibn Ezra
"Remember them." "And be revived." Some say it is like "and they were established," as in "its pillars" (Jeremiah 50:15) and "they shall rebuild" (Ezra 4:12). And Rabbi Hai Gaon, of blessed memory, said that it is from the root of "fire," as if it were "be sharpened" [it should be "be liberated"]. And the Gaon Rav Saadia, of blessed memory, said that it is from "fire," and the meaning is "be kindled," like the meaning of "and it was in my heart like a burning fire" (Jeremiah 20:19). And they answered this to their heart:
Radak
"Remember this, and be strengthened." From the construction of "ish" (man), meaning: be men and not beasts, who do not understand and do not comprehend. And there are those who explain it as "be strong," in the sense of "ashish," like a wall of burnt brick, whose meaning is foundations, which are the strength of the wall. And so did Jonathan translate it: "And be strengthened." And my father, of blessed memory, explained it from the sense of fire that scorches and burns, meaning: let them be ashamed of their evil deeds.
Metzudat David
“Remember this.” The matter of the chaos that exists in idols:
"and they were strengthened." They strengthened themselves to acquire a heart.
They replied: “You who have transgressed against Me, pay heed to this matter.”
Metzudat Zion
"and they shall be restored." They shall be strengthened, like the foundation of a building, as it says: "like the foundations of a wall that is plastered" (above 15).
Malbim
"Remember this, what I said in reproach of the idol: 'and show yourselves men (hit'oshashu)' — be men! — in contrast to what was said before, that their idols were borne by beast and cattle; it says: be men, not beasts. You, the transgressors, take this to heart; if you would only take it to heart, you would easily see your folly. But in contrast to this..."
Remember the former things of old: That I am God, and there is none else; I am God, and there is none like Me;
verse value 2024
Insights
Verse structure: 11 words, 44 letters. Notable word values: "God" (אֱלֹהִ֖ים) = 86, equal to Elohim. The shortest word is "that" (כִּ֣י, 2 letters) and the longest is "former·things" (רִאשֹׁנ֖וֹת, 6 letters). 2 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "remember" (זִכְר֥וּ), "and·ceasing" (וְאֶ֥פֶס). 11 unique roots are used. Frequent roots: "that" (root כי, 221x in Isaiah); "God" (root אל, 95x in Isaiah); "and·nothing" (root אין, 92x in Isaiah). The etnachta (major mid-verse pause) falls on 'from·ever', dividing the verse into phrases of 3 and 8 words. Full calculation: זִכְר֥וּ [remember] (233) + רִאשֹׁנ֖וֹת [former·things] (957) + מֵעוֹלָ֑ם [from·ever] (186) + כִּ֣י [that] (30) + אָנֹכִ֥י [I] (81) + אֵל֙ [God] (31) + וְאֵ֣ין [and·nothing] (67) + ע֔וֹד [else] (80) + אֱלֹהִ֖ים [God] (86) + וְאֶ֥פֶס [and·ceasing] (147) + כָּמֽוֹנִי [like·me] (126) = 2024.
Rashi
"Remember the former things of old: That I am God, and there is none else; I am God, and there is none like Me."
Ibn Ezra
"Remember the former things." That is, those that have passed. Therefore, He said "from of old," [meaning]: "Then you shall know that I alone am God."
Radak
“Remember the former things of old.” For I brought Israel out of Egypt against their will, and I executed judgments upon their gods; by this you will be able to recognize that I am God, and there is no other god.
And "afes" – like "ayn" (meaning "nothing" or "not"):
Metzudat David
"Remember." Pay heed to remember the former wondrous deeds that I performed from the days of old:
Metzudat Zion
And "afes." Its meaning is like "lo" (not):
Malbim
“Remember the former things of old, the wonders and mighty deeds that I performed from ancient days, from which it will be made clear to you that I am God, and there is no other god—contrary to those who say that there are many causes and effects, bestowing and receiving. And you shall also see that there is nothing like Me, contrary to the opinion of the dualists, for I am [the One].”
Declaring the end from the beginning, and from ancient times things that are not yet done; Saying: ‘My counsel shall stand, and all My pleasure will I do’;
verse value 4752
Insights
Verse structure: 11 words, 51 letters. Verse gematria: 4752 is divisible by 18, the value of chai ('life'). The shortest word is "that" (אֲשֶׁ֣ר, 3 letters) and the longest is "and·all·my·delight" (וְכׇל־חֶפְצִ֖י, 7 letters). 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "from·beginning" (מֵֽרֵאשִׁית֙), "end" (אַחֲרִ֔ית), "and·from·old" (וּמִקֶּ֖דֶם). The root עשה appears 2 times in this verse. 10 unique roots are used. Frequent roots: "saying" (root אמר, 244x in Isaiah); "that" (root אשר, 176x in Isaiah); "not·were·done" (root עשה, 101x in Isaiah). The etnachta (major mid-verse pause) falls on 'not·were·done', dividing the verse into phrases of 6 and 5 words. Full calculation: מַגִּ֤יד [declares] (57) + מֵֽרֵאשִׁית֙ [from·beginning] (951) + אַחֲרִ֔ית [end] (619) + וּמִקֶּ֖דֶם [and·from·old] (190) + אֲשֶׁ֣ר [that] (501) + לֹא־נַֽעֲשׂ֑וּ [not·were·done] (457) + אֹמֵר֙ [saying] (241) + עֲצָתִ֣י [my·counsel] (570) + תָק֔וּם [will·rise] (546) + וְכׇל־חֶפְצִ֖י [and·all·my·delight] (244) + אֶעֱשֶֽׂה [I·will·do] (376) = 4752.
Rashi
He declares the end from the beginning: the exile in Egypt and its redemption, I made known in the Covenant Between the Parts, before it came to be.
Ibn Ezra
"I declare, etc." – "For I have declared the end from the beginning, and before it comes to pass, I tell you," for who can annul My decrees? For My counsel shall stand forever, and all My will I will do.
Radak
He declares: "For I will strike all those who are destined [to be struck] like any other man, but I will take vengeance."
It declares: “All these future events I have declared before they came to pass, that Cyrus will come and destroy Babylon and its gods, and will bring Israel out from it.”
"My counsel shall stand firm. I say, and I do, and My counsel that I have spoken shall stand firm, and none shall annul it; and all My desire I will accomplish, and none shall thwart My hand."
Metzudat David
He declares. I declare the end of the matter from its beginning:
And from of old. And from the beginning I will declare things that have not yet been done, even the first of these things:
He says, etc. I say, my counsel shall stand, for there is no one able to annul it.
"And I will do all My desires." The doubling of the matter, as it is stated:
Malbim
"He declares the end from the beginning" means that the deeds which the Lord will perform will be of two kinds: 1. According to the laws of nature which He established, and according to the causes appropriate to the effects that result from them. And regarding this it says, "He declares the end from the beginning," meaning that He is the One who establishes the laws of nature and their courses. At the beginning of the matter, which is when the cause commences, He declares its end, which is what will result from it according to the laws of nature which He ordained. 2. What He will do above and beyond nature, deeds that do not depend on any of the causes. And regarding this it says, "And from ancient times that which has not been done," meaning that He also declares the matter beforehand, prior to the commencement of its cause, even though the causes have not been brought about at all. For He performs signs and wonders that do not derive from their causes, but rather He says, "Let it be," and it is. He explains His words through statements that impose limitations: in contrast to what was said, "He declares the end from the beginning," He says, "My counsel shall stand," meaning that then I declare that My counsel shall stand—namely, the counsels I devised for the governance of the world according to the laws I established. I declare that they shall be fulfilled. And in contrast to what was said, "And from ancient times that which has not been done," He says, "And all My pleasure I will do," meaning that I will do according to what I desire, not according to counsel and limited nature, but according to desire, above and beyond the laws of nature.
Calling a bird of prey from the east, the man of My counsel from a far country; Indeed, I have spoken, I will also bring it to pass, I have purposed, I will also do it.
verse value 4875
Insights
Verse structure: 12 words, 57 letters. Verse gematria: 4875 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "calling" (קֹרֵ֤א, 3 letters) and the longest is "also·I·will·bring·it" (אַף־אֲבִיאֶ֔נָּה, 8 letters). 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "bird of prey" (עַ֔יִט), "indeed·I·have·spoken" (אַף־דִּבַּ֙רְתִּי֙), "also·I·will·bring·it" (אַף־אֲבִיאֶ֔נָּה). The root עצה appears 2 times in this verse. 11 unique roots are used. Frequent roots: "from·land·of" (root ארץ, 169x in Isaiah); "also·I·will·bring·it" (root בוא, 120x in Isaiah); "also·I·will·do·it" (root עשה, 101x in Isaiah). The etnachta (major mid-verse pause) falls on 'my·counsel', dividing the verse into phrases of 8 and 4 words. Full calculation: קֹרֵ֤א [calling] (301) + מִמִּזְרָח֙ [from·east] (295) + עַ֔יִט [bird of prey] (89) + מֵאֶ֥רֶץ [from·land·of] (331) + מֶרְחָ֖ק [distance] (348) + אִ֣ישׁ [man] (311) + (עצתו) [trees] (566) + עֲצָתִ֑י [my·counsel] (570) + אַף־דִּבַּ֙רְתִּי֙ [indeed·I·have·spoken] (697) + אַף־אֲבִיאֶ֔נָּה [also·I·will·bring·it] (150) + יָצַ֖רְתִּי [I·bound] (710) + אַף־אֶעֱשֶֽׂנָּה [also·I·will·do·it] (507) = 4875.
Rashi
He calls from the east an eagle. From the land of Aram, which is in the east, I called to Abraham to be subject to My counsel. “Eagle” is like the word “eagle” in the sense of “to take hold” or “to grasp,” as in the meaning of (Daniel 2) “all the rulers of the kingdom took counsel” (there 6). And there is also one who explains it in the language of “bird”: I called to hasten after, like a bird that flies and migrates from its place.
Distance. I called to the man of my counsel, and with him I consulted, between the pieces [there were] four exiles, as is expounded in Genesis Rabbah: “And behold, a dread, a great darkness, fell upon him...”
"And I have also spoken" – to them, concerning the exiles and their redemption, "I will also bring it about."
Ibn Ezra
"He calls from the east the eagle" – this refers to Cyrus, and He calls him an "eagle" as if to say that he will fly to fulfill His will.
"And I have also spoken." This is the decree; "and I will bring it to pass"—I have formed it by the decree of Heaven; "and I will do it"—on earth.
Radak
"קורא" – This refers to Cyrus, who will come from his land, which is east of Babylon, and will arrive swiftly and speedily, like a bird; therefore, he is called an eagle.
"A man of my counsel" — [referring to one] who fulfilled what I advised concerning Babylon: "I spoke this decree, and I will bring it to pass." And in saying "even," [the verse comes] to include the deed alongside the utterance; and "the first" [comes] to include the reading that was mentioned. And the reading is that which stirred his heart, as if it called out to him, whereas the speech is through the prophet. My master and father, of blessed memory, explained this verse regarding the King Messiah, and called him an eagle that will swiftly fly in its time. Likewise, the two verses following this one [are interpreted] regarding the redemption of this exile. And so too did Jonathan the Targumist translate in this manner, saying: "To lift up the exile," etc.
Metzudat David
“The one who calls.” “I, He, am the one who calls the eagle from the east.” This means: I will arouse the heart of Cyrus, who dwells in the east of Babylonia, and swiftly he will come, like a bird that flies.
"Man of my counsel" refers to Cyrus, who would carry out what I had counseled regarding Babylon. The matter is doubled in what is stated:
"Indeed, I have spoken." This very matter I spoke of prior to its arrival.
"I have fashioned. This calamity upon Babylon:"
Metzudat Zion
Eyt. So is the name of the bird of prey, as it is written: "And the vulture descended upon the carcasses" (Genesis 16).
Malbim
The verse explains clearly: “For I call the eagle,” which is the bird of prey that swoops down from the east, namely Cyrus, whom I called from the land of Persia to devour Babylon. And also, “I called from a distant land,” meaning from the other side, I called him to be “a man of My counsel,” so that he would fulfill My counsel by delivering the salvation of Israel and granting them permission to build the Temple. (Regarding the first instance, it says “from the east” of Babylon; regarding the second instance, it says “from a distant land,” for he was distant from the Land of Israel.) “Even though I spoke”—and this implies that in this calling, two types of actions mentioned in the preceding verse are apparent: 1. According to the laws of nature, in which case I did not create anything new, but merely spoke of what was destined to come, “even so I will bring it about”; 2. Above the laws of nature, in which case I created a new creation, “even so I will do it,” and I completed this creation, which is the miracle. And thus
Hearken to Me, you stout-hearted, That are far from righteousness:
verse value 1320
Insights
Verse structure: 6 words, 26 letters. The shortest word is "heart" (לֵ֑ב, 2 letters) and the longest is "far" (הָרְחוֹקִ֖ים, 7 letters). 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "mighty" (אַבִּ֣ירֵי), "far" (הָרְחוֹקִ֖ים), "from·righteousness" (מִצְּדָקָֽה). 6 unique roots are used. Frequent roots: "hearken" (root שמע, 106x in Isaiah); "to·me" (root אל, 95x in Isaiah); "from·righteousness" (root צדקה, 27x in Isaiah). The etnachta (major mid-verse pause) falls on 'heart', dividing the verse into phrases of 4 and 2 words. Full calculation: שִׁמְע֥וּ [hearken] (416) + אֵלַ֖י [to·me] (41) + אַבִּ֣ירֵי [mighty] (223) + לֵ֑ב [heart] (32) + הָרְחוֹקִ֖ים [far] (369) + מִצְּדָקָֽה [from·righteousness] (239) = 1320.
Rashi
"Valiant of heart." Those who have strengthened their heart, and cleaved to Me.
“The distant from righteousness. ‘I have prolonged your days, and I have not shown you My justice to redeem.’”
Ibn Ezra
"Hear, O mighty of heart," meaning those who do not believe in the words of God, as is the sense of "stiff-necked."
Radak
"Hear." He said this to the men of Babylonia, who were bold of heart and cruel toward the Israelites.
Those who are distant from charity. [This refers to] performing acts of charity for them:
Metzudat David
“Mighty of heart.” They are the men of Babylonia, who are mighty of heart and cruel toward Israel, and they are far from doing charity and kindness for them.
Malbim
“Hearken to Me, you children of Babylon, who are stout of heart and cruel, and you are distant from charity, for the charity which is near, as it is stated, ‘I have drawn near My righteousness; it is not far off’—it is near to you, yet you are distant from it. And what benefit is it to you that charity is near if you are distant from it? But to whom will it be of benefit? He says:
I bring near My righteousness, it shall not be far off, And My salvation shall not tarry; And I will place salvation in Zion For Israel My glory.
verse value 7354
Insights
Verse structure: 12 words, 56 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "and·my·salvation" (וּתְשׁוּעָתִ֖י, 7 letters). Words sharing gematria 31: not, not. 6 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "I·bring·near" (קֵרַ֤בְתִּי), "my·honesty" (צִדְקָתִי֙), "shall·be·far" (תִרְחָ֔ק). The root לא appears 2 times in this verse. 8 unique roots are used. Frequent roots: "not" (root לא, 286x in Isaiah); "for·Israel" (root ישראל, 84x in Isaiah); "and·I·will·give" (root נתן, 56x in Isaiah). The etnachta (major mid-verse pause) falls on 'put·off', dividing the verse into phrases of 7 and 5 words. Full calculation: קֵרַ֤בְתִּי [I·bring·near] (712) + צִדְקָתִי֙ [my·honesty] (604) + לֹ֣א [not] (31) + תִרְחָ֔ק [shall·be·far] (708) + וּתְשׁוּעָתִ֖י [and·my·salvation] (1192) + לֹ֣א [not] (31) + תְאַחֵ֑ר [put·off] (609) + וְנָתַתִּ֤י [and·I·will·give] (866) + בְצִיּוֹן֙ [in·Zion] (158) + תְּשׁוּעָ֔ה [salvation] (781) + לְיִשְׂרָאֵ֖ל [for·Israel] (571) + תִּפְאַרְתִּֽי [my·glory] (1091) = 7354.
Rashi
"I drew near to My righteousness" – from now on, it shall not be distant.
Ibn Ezra
"I drew near with my righteousness." To reveal it, and this is the meaning of "to come":
"You shall not delay." The commandment itself is incumbent upon him, as it were, by way of analogy, because it is a transitive verb.
"And I will give." The word draws another along with it, and so it is [to be read]: "And I will give to Israel My glory," or its meaning is: "to Israel, who are My glory." And this is the correct interpretation, as it is written: "In you I will glory" (Isaiah 49:3).
Radak
"I drew near." My glory: the salvation that I will grant them will be a glory to Me.
Metzudat David
I have drawn near. Behold, I have drawn near with My righteousness to Israel, and it will not be far from them.
And my salvation. I have drawn near to my salvation, and it will not be delayed in coming:
"To Israel is My glory." This means that I will grant salvation to Israel, for they are My people of glory, as it is stated: "And in Israel He will boast" (above, 44:23).
Malbim
"I have drawn near with My righteousness" — the righteousness is that which will cause the Lord to atone for the sins of Israel and to reckon their merits as theirs; it is near. And through this, "My salvation will not tarry," for through righteousness will salvation come. (Although it might be said that salvation has a fixed time, according to the completion of the seventy years in Babylon, [for it is written] "I will remember you," and it will not delay the appointed time, for this is the definition of the verb "tarry") — but the righteousness will not be for you alone; rather, "I will give in Zion salvation," to Israel, in whose good deeds I take pride.
Rashi
Ibn Ezra
Radak
Metzudat David
Metzudat Zion
Malbim