Come down, and sit in the dust, O virgin daughter of Babylon, Sit on the ground without a throne, O daughter of the Chaldeans; For you shall no more be called Tender and delicate.
verse value 5160
Insights
Verse structure: 14 words, 67 letters. Verse gematria: 5160 is divisible by 86, the value of Elohim. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "sit·on·the·ground" (שְׁבִי־לָאָ֥רֶץ, 7 letters). 8 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "go·down" (רְדִ֣י), "and·sit" (וּשְׁבִ֣י), "in·dust" (עַל־עָפָ֗ר). The root ישב appears 2 times in this verse. 13 unique roots are used. Frequent roots: "not" (root לא, 286x in Isaiah); "for" (root כי, 221x in Isaiah); "nothing·seat" (root אין, 92x in Isaiah). The etnachta (major mid-verse pause) falls on 'daughter·of·Chaldeans', dividing the verse into phrases of 8 and 6 words. Full calculation: רְדִ֣י [go·down] (214) + וּשְׁבִ֣י [and·sit] (318) + עַל־עָפָ֗ר [in·dust] (450) + בְּתוּלַת֙ [virgin] (838) + בַּת־בָּבֶ֔ל [daughter·of·Babylon] (436) + שְׁבִי־לָאָ֥רֶץ [sit·on·the·ground] (633) + אֵין־כִּסֵּ֖א [nothing·seat] (142) + בַּת־כַּשְׂדִּ֑ים [daughter·of·Chaldeans] (776) + כִּ֣י [for] (30) + לֹ֤א [not] (31) + תוֹסִ֙יפִי֙ [you·will·continue] (566) + יִקְרְאוּ־לָ֔ךְ [they·will·call·to·you] (367) + רַכָּ֖ה [tender] (225) + וַעֲנֻגָּֽה [and·dainty] (134) = 5160.
Rashi
There is no throne. There is no sovereignty.
"For you shall not add" – that they shall call you no longer "tender and delicate."
Ibn Ezra
A virgin, the daughter of Bavel. The reason is that she is like a virgin, in that her maiden blood has not yet been shed.
Bat (daughter). Like in Ecclesiastes:
There is no throne. "You shall have no throne at all."
“and sweet.” A descriptive noun, like “red” (Numbers 19:2):
Radak
“Go down and sit.” “Go down” from the royal throne on which you reigned over all the lands, and “sit” upon the dust, so that you shall have no dominion even in your own land, for you shall sit upon the dust; that is to say, you shall lie desolate. And it calls her a “virgin,” for until now she was like a virgin who has not been defiled; that is to say, no human hand had dominated her. And it repeats the matter in different words, and says, “Sit on the ground,” etc.
"Ki lo tosifi" – accented on the last syllable, with a single pashta [accent] alone. It says: "You shall not add," meaning that they will no longer call you "soft and delicate," as they had called you until now, for you were a mistress of pleasures. And one who is a master of pleasures is called "soft." Similarly, it says: "the man that is tender among you, and delicate" (Deuteronomy 28:54), [and] "the tender and delicate woman among you" (Deuteronomy 28:56). For according to one’s indulgence in pleasures, so will be the softness and weakness of their limbs. For men of toil and labor, who have no pleasures and whose food is coarse, will be hard and strong, and will endure toil.
Metzudat David
Descend. But you, O Babylon, descend from the throne and sit upon the dust.
“Virgin daughter of Babylon.” It is called “virgin” because it has not yet been conquered by any nation to come under the dominion of another, just as a virgin has not been sexually violated and has not come under the dominion of her husband. And similarly, “Virgin daughter of Sidon” (above 23:12).
"There is no throne." – You shall have no more throne of kingship.
They shall call you. That they shall call you tender and delicate, meaning that you shall not be a mistress of pleasures, as before:
Metzudat Zion
Daughter of Babylonia. The congregation of Babylonia:
"Soft and delicate." This means she is one who possesses pleasure, as it is stated: "and the tender and delicate one among you" (Deuteronomy 28:56).
Malbim
“Come down,” [it says to Babylon], “for Israel will be saved in Zion and will shake off the dust, but you, O Babylon, come down and sit on the dust.” He compares Babylon in his rhetoric to a king’s daughter whose ancestors were slain, and she descends from the throne and sits on the dust to lament and mourn for them. And after the days of mourning pass, she seeks to sit on her ancestors’ throne and inherit their estate. But in the meantime, the enemies plundered all her kingdom and led her people into exile. Then they say to her: “Sit in the land; do not rise from the land, but sit as at first, for there is no throne to be found—no throne of royalty at all, for the kingdom is desolate. And not only will you not sit on a throne of royalty, but you will no longer even be called ‘soft and delicate,’ for from now on you will be forced to perform hard labors to earn your livelihood.” (And this image vividly portrays the event that befell Babylon: when the nobles of Belshazzar killed their king and the kingdom of Babylon was conquered, the daughter of the Chaldeans sat in the land to lament the death of her masters. But even after the mourning period, when they intended to raise up another king, in the meantime the kingdom was completely destroyed and Cyrus made it a desolation. And the people, who were under her as the daughter of the Chaldeans, instead of being soft and delicate, began to perform hard labor.)
Take the millstones, and grind meal; Remove your veil, Strip off the train, uncover the leg, Pass through the rivers.
verse value 3322
Insights
Verse structure: 10 words, 44 letters. The shortest word is "take" (קְחִ֥י, 3 letters) and the longest is "small flocks·flowing skirt" (חֶשְׂפִּי־שֹׁ֛בֶל, 7 letters). 7 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "handmills" (רֵחַ֖יִם), "and·grind" (וְטַ֣חֲנִי), "flour" (קָ֑מַח). The root גלה appears 2 times in this verse. 9 unique roots are used. Frequent roots: "Hebrew" (root עבר, 41x in Isaiah); "rivers" (root נהר, 22x in Isaiah); "take" (root לקח, 21x in Isaiah). The etnachta (major mid-verse pause) falls on 'flour', dividing the verse into phrases of 4 and 6 words. Full calculation: קְחִ֥י [take] (118) + רֵחַ֖יִם [handmills] (258) + וְטַ֣חֲנִי [and·grind] (83) + קָ֑מַח [flour] (148) + גַּלִּ֨י [uncover] (43) + צַמָּתֵ֧ךְ [your·veil] (550) + חֶשְׂפִּי־שֹׁ֛בֶל [small flocks·flowing skirt] (730) + גַּלִּי־שׁ֖וֹק [uncover·leg] (449) + עִבְרִ֥י [Hebrew] (282) + נְהָרֽוֹת [rivers] (661) = 3322.
Rashi
“Take millstones.” This is a hard labor, meaning: “Submit now to the kings of Media and Persia.” Another interpretation: “and grind flour” — as provision (tzeidah) for the road of your exile.
“Uncover your locks.” Your arms and your thighs are things that are bound, tied, and covered.
"Uncover your thigh." [This is interpreted as:] "Bare the banks of the rivers from the waters that are upon them, for through that path you shall go forth into exile; or, bare your leg and cross the rivers."
Ibn Ezra
"Take millstones." For this is the custom of maidservants, and the reason is that she will go into captivity.
Kameach. It is not possible [to explain it otherwise]; rather, it is called by its final form, and similarly, "and the garments of the naked" (Job 22:10) – [the verb] "strip off."
“Reveal your tresses.” This refers to the hair that is on the inside of the head.
"Shoval (flowing locks)." It is the hair that descends upon the cheeks, and it is called by way of analogy to "the stream of the river" (Isaiah 27:12), according to the opinion of Rabbi Moses the Cohen. And the correct view is that there is no detriment to it, and its explanation is according to its context, without proof.
“Cross the rivers.” To grind:
Radak
"Take millstones." This is like the practice regarding captives, who are placed in prison and have them grind there, as it is stated: "even the firstborn of the captive, who is behind the millstones," and similarly it is stated concerning Samson: "and he was grinding in the prison house." He said to her: "You shall go into captivity."
“Uncover your tress.” The tress is the hair that a woman arranges on her sides above her face and covers with a veil, and this is her honor. But a woman who goes into exile will lose her honor and will not put on a veil; behold, her tress is uncovered, falling upon her face like that of a despised woman.
“Uncover your thigh.” “Uncover” is akin to “uncover” (as in the uncovering of the white part), and “your thigh” is derived from the root meaning “path,” as in “paths of the world” and “your path in many waters.” Although a woman covers her feet when walking on the road, she will uncover them; and if she crosses a river, she will uncover even her legs. Since Babylonia was likened to a gentle and delicate woman, He said to her: You will yet be a grinding slave, and you will go into exile with your tress uncovered, crossing rivers with your thigh uncovered.
חשפי. The chet is vocalized with a segol. And in the Midrash Chazit, shovel is explained as deriving from the term shibolet (current) of the river, for it states there: Uncover the shovel [means] peel back the current of the river.
Metzudat David
“Take millstones.” This is in the manner of captives who perform heavy labor.
And grind flour. He said: "Flour" is named after its end product. And similarly, "I baked bread on its coals" (above, 44).
“Uncover your veil.” It is the custom of noble women to cover their faces with a veil, which is a fine covering; therefore He says: When you go into exile, you will uncover that covering from your face, like the lowly maidservants.
“Uncover your train.” Reveal your foot when you walk on the road, for it is the custom of a woman to cover her foot, but not so when she walks on the road.
Baring the thigh. When you pass through the rivers, you shall also bare the thigh; and since he mentioned Babylon in the feminine form, he spoke of a matter of disgrace pertaining to females.
Metzudat Zion
Your tresses. It is the veil that covers the face, as it is said, "as through your tresses" (Song of Songs 4:1). Unveiled. The matter is one of exposure, as in "and your buttocks are uncovered" (above 20).
Shoavel. From the root sh-v-l, as in “He walked along the path,” referring to the foot that walks along a path. Just as the word “pe’im” (times/feet) is sometimes used to refer to steps, as it is written, “The steps of his chariots” (Judges 5:28), so too it is used to refer to feet, as it is written, “The feet of the poor” (above, 26:6).
Shok. So too, the term "shok" denotes the upper part of the leg.
Malbim
“Take”—this adds to the parable that this tender and pampered princess, since she has nothing to eat, must take millstones to grind flour to sustain herself. And it adds, saying to her: “Unbind your tresses,” meaning, loosen the many knots in your garments, for one cannot perform labor while wearing garments bound up in such knots. It adds further: “Uncover your calf,” to go barefoot when necessary, and even more than that, that you must also bare your thigh when necessary to cross rivers. And even more than that, that afterward also
Your nakedness shall be uncovered, Indeed, your shame shall be seen; I will take vengeance, And will let no man intercede.
verse value 3021
Insights
Verse structure: 10 words, 35 letters. The shortest word is "also" (גַּ֥ם, 2 letters) and the longest is "your·nakedness" (עֶרְוָתֵ֔ךְ, 5 letters). 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "your·nakedness" (עֶרְוָתֵ֔ךְ), "your·reproach" (חֶרְפָּתֵ֑ךְ), "I·will·encounter" (אֶפְגַּ֖ע). 10 unique roots are used. Frequent roots: "and·not" (root לא, 286x in Isaiah); "will·be·seen" (root ראה, 83x in Isaiah); "man" (root אדם, 30x in Isaiah). First appearance of the root פגע ("I·will·encounter") in Isaiah. The etnachta (major mid-verse pause) falls on 'your·reproach', dividing the verse into phrases of 5 and 5 words. Full calculation: תִּגָּל֙ [will·be·uncovered] (433) + עֶרְוָתֵ֔ךְ [your·nakedness] (696) + גַּ֥ם [also] (43) + תֵּרָאֶ֖ה [will·be·seen] (606) + חֶרְפָּתֵ֑ךְ [your·reproach] (708) + נָקָ֣ם [vengeance] (190) + אֶקָּ֔ח [I·will·take] (109) + וְלֹ֥א [and·not] (37) + אֶפְגַּ֖ע [I·will·encounter] (154) + אָדָֽם [man] (45) = 3021.
Rashi
"And I will not entreat any man." I will not beseech any man's favor in taking My vengeance:
Ibn Ezra
Tigal. From the nifal conjugation:
"And I will not entreat a man." That is, I will not accept a man's entreaty — in the sense of appeasement — as in "and do not entreat Me" (Jeremiah 7:16). Now, if there were a word following the letter bet in "piga'at" (striking), then that word would be the subject; and there is one who says: "I will take vengeance from you, and I will not strike a person," as in "And they struck Moses and Aaron" (Exodus 5:20), meaning that he will stand in my way, or that he will say to me, "Do not do this," or that I will not strike a person, meaning that I will not rejoice.
Radak
“Uncover your nakedness.” And He repeated, saying, “You shall also see your shame,” meaning that you will expose your shame to all the world.
"I will take vengeance." For the evil they did to Israel:
"And I will not strike a man." This is derived from the context of "lest He strike them with a thing or with a sword." The word "man" (adam) is written defective, lacking the letter kaf, similar to the usage in "A joyful heart improves the countenance", where "improves" (yitov) is interpreted as "like a countenance" (ke-gahah); likewise, "man" (adam) here means "like a man" (ke-adam). That is to say, I will not strike them as one strikes other men, but rather I will take full vengeance upon them. In this manner, Jonathan ben Uzziel translated: "And I will execute My judgment upon them, distinct from the judgment of human beings." And there are those who explain that "strike" (afge) is derived from the root meaning "to request," as in "Do not seek me" (do not request from me), and when it appears without the preposition "bet," it applies to the one who grants the request. Thus, "I will not strike a man" means: I will not accept any man's request regarding them. And similarly, "You have struck Shesh", as I am about to explain it.
Metzudat David
Also, you shall see. All of them shall gaze openly upon your nakedness:
“Your shame.” This means your nakedness, for the exposure of nakedness is considered a disgrace.
"I will take vengeance." To avenge the vengeance of Israel:
“And I will not strike a person.” I will not accept a person’s attack, so as not to take vengeance upon them.
Metzudat Zion
"Tigal." [Same as] "tigaleh" (it shall be uncovered):
"Your nakedness." So too, something that is fit to be covered is called [by that term]:
"apge." The matter of a request and inquiry, as in "and do not entreat me" (Jeremiah 7:16):
Malbim
“Uncover your nakedness,” completely, even if not at the time that you cross the river, for they will tear your garments, and also you will see your disgrace before every beholder. He was stirred, when he foresaw the downfall of wicked Babylon approaching, and says, “Now I will take vengeance from you for all the evils that you have done to Me,” and “I will not strike a person” means that I will not need to seek a person to carry out the vengeance, for...
Our Redeemer, Hashem of hosts is His name, The Holy One of Israel.
verse value 1912
Insights
Verse structure: 6 words, 26 letters. Notable word values: "Hashem" (יְהֹוָ֥ה) = 26, the value of the divine name Hashem. The shortest word is "his·name" (שְׁמ֑וֹ, 3 letters) and the longest is "our·redeemer" (גֹּאֲלֵ֕נוּ, 5 letters). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "Israel" (root ישראל, 84x in Isaiah); "his·name" (root שם, 83x in Isaiah). The etnachta (major mid-verse pause) falls on 'his·name', dividing the verse into phrases of 4 and 2 words. Full calculation: גֹּאֲלֵ֕נוּ [our·redeemer] (90) + יְהֹוָ֥ה [Hashem] (26) + צְבָא֖וֹת [hosts] (499) + שְׁמ֑וֹ [his·name] (346) + קְד֖וֹשׁ [holy·one·of] (410) + יִשְׂרָאֵֽל [Israel] (541) = 1912.
Rashi
"Our Redeemer, the Lord of Hosts, is His name." The prophet says that the Holy One, blessed be He, does all of this to redeem us from there.
Ibn Ezra
Our Redeemer. Then Israel will say: "This is our Redeemer."
Radak
Our Redeemer. Who did all this in Babylonia? Our Redeemer, the Lord of Hosts, and He is called the Holy One of Israel, for the sake of Israel He will manifest the holiness of His Name in Babylonia.
Metzudat David
"our Redeemer." This phrase is dependent on the preceding scriptural verses, to say that all these things will be done by our Redeemer, whose name is the Lord of Hosts, etc.
Malbim
He redeemed us; His name is the Lord of Hosts, who rules over all the hosts, and He is the Holy One of Israel, and He is the One who pleads the cause of His people, and not a human being.
Sit you silent, and get you into darkness, O daughter of the Chaldeans; For you shall no more be called The mistress of kingdoms.
verse value 3662
Insights
Verse structure: 11 words, 49 letters. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "daughter·of·Chaldeans" (בַּת־כַּשְׂדִּ֑ים, 7 letters). 2 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "silently" (דוּמָ֛ם), "and·come" (וּבֹ֥אִי). 10 unique roots are used. Frequent roots: "not" (root לא, 286x in Isaiah); "for" (root כי, 221x in Isaiah); "and·come" (root בוא, 120x in Isaiah). The etnachta (major mid-verse pause) falls on 'daughter·of·Chaldeans', dividing the verse into phrases of 5 and 6 words. Full calculation: שְׁבִ֥י [dwell] (312) + דוּמָ֛ם [silently] (90) + וּבֹ֥אִי [and·come] (19) + בַחֹ֖שֶׁךְ [in·the·darkness] (330) + בַּת־כַּשְׂדִּ֑ים [daughter·of·Chaldeans] (776) + כִּ֣י [for] (30) + לֹ֤א [not] (31) + תוֹסִ֙יפִי֙ [you·will·continue] (566) + יִקְרְאוּ־לָ֔ךְ [they·will·call·to·you] (367) + גְּבֶ֖רֶת [mistress·of] (605) + מַמְלָכֽוֹת [kingdoms] (536) = 3662.
Ibn Ezra
“Shavei.” “They will call you”—the ones calling—are like “who gave birth to her” (Numbers 26:59), and so too in many other places.
Radak
“Sit, O mute one.” “Sit” means sit in silence, so that your voice shall not be heard, as it is said, “And there shall be no sound of your voice from the land” (Isaiah 29:4). And “mute” is a general masculine noun or adjective, just as for the feminine it is “empty.” And similarly, “Awake, O stone, mute one” (Habakkuk 2:19). “And come in darkness” means that you shall not be seen, for the judgment is upon you that you shall be put to shame, and people shall neither hear you nor see you, for you were a mistress of kingdoms, and now you are a captive and an exile. And if you were to say that you would return again to your kingdom:
"You shall not add" — that they will no longer call you "Lady of Kingdoms." "You shall not add" — that they will call you "and it," with the accent on the final syllable, just as in the verses above, which have two accents on the final syllable.
Metzudat David
“Sit silently.” Sit, silenced, like a mourner, and come in darkness to hide:
"They shall call you." That they shall call you "Ruler over the kingdoms."
Metzudat Zion
Domm. The matter of silence, as in “And Aaron was silent” (Leviticus 10:3).
Geveret. The matter of dominion and sovereignty:
Malbim
“Sit in silence.” After depicting the daughter of Babylon’s descent from wealth to poverty, the text now depicts her descent from kingship, comparing her to a kingdom whose throne is never securely established. Therefore, do not hope that you will regain your former greatness at some future time; rather, sit in silence and dwell in darkness, for no one will see you in the streets anymore, since you have no hope left, for you will no longer be called “Lady of Kingdoms” at any time.
I was wroth with My people, I profaned Mine inheritance, And gave them into your hand; You did show them no mercy; Upon the aged have you very heavily Laid your yoke.
verse value 4406
Insights
Verse structure: 13 words, 58 letters. Notable word values: "in·your·hand" (בְּיָדֵ֑ךְ) = 36, double chai. The shortest word is "to·them" (לָהֶם֙, 3 letters) and the longest is "I·was·displeased" (קָצַ֣פְתִּי, 5 letters). 8 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "with·my·people" (עַל־עַמִּ֗י), "I·profaned" (חִלַּ֙לְתִּי֙), "my·inheritance" (נַחֲלָתִ֔י). The root על appears 2 times in this verse. 12 unique roots are used. Frequent roots: "with·my·people" (root על, 200x in Isaiah); "in·your·hand" (root יד, 79x in Isaiah); "and·I·gave·them" (root נתן, 56x in Isaiah). First appearance of the root אשמה ("guiltiness") in Isaiah. The etnachta (major mid-verse pause) falls on 'in·your·hand', dividing the verse into phrases of 6 and 7 words. Full calculation: קָצַ֣פְתִּי [I·was·displeased] (680) + עַל־עַמִּ֗י [with·my·people] (220) + חִלַּ֙לְתִּי֙ [I·profaned] (478) + נַחֲלָתִ֔י [my·inheritance] (498) + וָאֶתְּנֵ֖ם [and·I·gave·them] (497) + בְּיָדֵ֑ךְ [in·your·hand] (36) + לֹא־שַׂ֤מְתְּ [guiltiness] (771) + לָהֶם֙ [to·them] (75) + רַחֲמִ֔ים [mercy] (298) + עַל־זָקֵ֕ן [upon·the·aged] (257) + הִכְבַּ֥דְתְּ [you·have·made·heavy] (431) + עֻלֵּ֖ךְ [your·yoke] (120) + מְאֹֽד [very] (45) = 4406.
Rashi
"Upon the elder, you have made your yoke heavy." [This refers] to the elders who were unable to endure hardship; you have made your yoke heavy upon them.
Ibn Ezra
"I was angry, etc." Behold, the meaning is: When I was angry with My people, You did not have mercy on them.
And he mentioned the elder in reference to his lack of strength, and for the sake of his honor:
Radak
"I was angry." All this punishment comes to you on account of Israel, upon whom I was angry, and they are My inheritance and My portion from among all the other nations; and when I was angry with them for their sin, I did not show them mercy.
“Upon an elder.” This is because it is the custom of the world to honor him and not to burden him. Similarly, Jeremiah said, “The faces of the elders are not honored.”
Metzudat David
"I was angry." Just as I was angry with My people and delivered them into your hand, you did not show mercy upon them; and even toward the very aged you made the yoke heavy.
Metzudat Zion
"חללתי" (I have profaned). The verb is in the form of "חולין" (profane things) and denotes disgrace.
Malbim
“I was angry”—this compares the matter of Israel in the hand of Babylon to a rebellious son who rebelled against his father, and his father handed him over to the hand of a worthless man to punish him, and gave strength and authority to this worthless man so that he might subdue his son and oppress him. Now, this worthless man should have borne two things in mind: 1. That he ought to have compassion on him, for he is the son of great ones, and sufficient punishment for him is that he is under his hand. 2. That the authority in his hand will not last long, but only as long as the father is angry with his son; but when the time comes that his yoke becomes too heavy for the son, until his father sees his distress and has compassion on him, then surely he will take the authority from his hand. Regarding the first matter, it says, “Behold, I was angry with My people,” and thereby I profaned My inheritance—I removed My inheritance from its holiness and glory to profanity by placing them in your hand. And you should have remembered that they are My people and My inheritance. You should have remembered that sufficient punishment for them is that you profaned them and gave them into your hand, into the hand of such a lowly person. And you, not only did you not show them compassion—meaning, you did not show them the special compassion due to them specifically because they are My people and My inheritance—but you did not even show them general compassion, for even regarding the elderly you oppressed them greatly, contrary to nature, which dictates showing compassion to the elderly by lightening their burden.
And you said: ‘For ever shall I be mistress’; So that you did not lay these things to your heart, Neither did remember the end thereof.
verse value 3774
Insights
Verse structure: 11 words, 46 letters. Notable word values: "these" (אֵ֙לֶּה֙) = 36, double chai. The shortest word is "so·that" (עַ֣ד, 2 letters) and the longest is "and·you·said" (וַתֹּ֣אמְרִ֔י, 6 letters). 2 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "I·will·be" (אֶהְיֶ֣ה), "her·end" (אַחֲרִיתָֽהּ). 11 unique roots are used. Frequent roots: "not" (root לא, 286x in Isaiah); "and·you·said" (root אמר, 244x in Isaiah); "I·will·be" (root היה, 213x in Isaiah). The etnachta (major mid-verse pause) falls on 'mistress', dividing the verse into phrases of 4 and 7 words. Full calculation: וַתֹּ֣אמְרִ֔י [and·you·said] (657) + לְעוֹלָ֖ם [to·ever] (176) + אֶהְיֶ֣ה [I·will·be] (21) + גְבָ֑רֶת [mistress] (605) + עַ֣ד [so·that] (74) + לֹא־שַׂ֥מְתְּ [guiltiness] (771) + אֵ֙לֶּה֙ [these] (36) + עַל־לִבֵּ֔ךְ [to·your·heart] (152) + לֹ֥א [not] (31) + זָכַ֖רְתְּ [you·remembered] (627) + אַחֲרִיתָֽהּ [her·end] (624) = 3774.
Rashi
"And you said in your heart, 'I shall always be a lady, and no disaster shall come upon me.' This very matter exalted you, so that you did not bring to mind these plagues that are to come upon you, nor did you remember the end of the evil that you have done."
Ibn Ezra
And you shall say in your heart:
[“Until, etc.”] And it was fitting that you should place upon your heart these [wonders] that I have done for My people.
"You did not remember her end" — the end of your arrogance; or, "You did not remember what was the end of My inheritance" when I was angry with her.
Radak
"And you said, 'I shall be a queen forever.' The term 'These' [refers to] those who are destined to come upon you; you did not consider that they would be able to come. And he further explained: You thought so much that you would be a queen forever that you did not set your heart on any evil that would befall you, for you thought you would be forever [a queen]; you did not remember the end of your great pride, which would be your humiliation. And there are those who explain: You did not remember the end of Jerusalem, which was a queen and fell into your hands.
Metzudat David
And you said. You thought to say: "Forever shall I reign over them all."
“Until you have not yet...” – Until, on account of that thought, you have not yet set these matters upon your heart to consider that the same fate will befall you as befell them.
"You did not remember its end." The end and conclusion of the wicked man's deeds, and the full payment of his reward.
Malbim
And it shall say: “Now it speaks concerning the matter of verse 5, which she ought to have kept in mind: that the authority in her hand will not endure except as long as the Father in high heaven is angry with His son; and when He has pity on him, seeing his affliction, your dominion will be cut off. For in contrast to this, you said, ‘I will forever be a queen by virtue of my power,’ to the extent that you did not set these things upon your heart to consider that your dominion is only through sin against God, nor did you remember the end of the matter, that ultimately God will demand their blood from your hand.”
Now therefore hear this, you that are given to pleasures, That sit securely, That say in your heart: ‘I am, and there is none else beside me; I shall not sit as a widow, Neither shall I know the loss of children’;
verse value 3738
Insights
Verse structure: 16 words, 67 letters. The shortest word is "not" (לֹ֤א, 2 letters) and the longest is "hear·this" (שִׁמְעִי־זֹ֤את, 7 letters). 7 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "hear·this" (שִׁמְעִי־זֹ֤את), "voluptuous" (עֲדִינָה֙), "who·dwells" (הַיּוֹשֶׁ֣בֶת). The root ישב appears 2 times in this verse. 14 unique roots are used. Frequent roots: "not" (root לא, 286x in Isaiah); "that·says" (root אמר, 244x in Isaiah); "hear·this" (root שמע, 106x in Isaiah). The etnachta (major mid-verse pause) falls on 'else', dividing the verse into phrases of 10 and 6 words.
Rashi
“Edinah.” The Targum renders it: “Pankata.”
"And there is none (efes) besides me." And naught apart from me — like "there is none but me."
Ibn Ezra
Edinah. A descriptive noun derived from the root of “I had delight” (Genesis 18:12):
"And 'and there is none besides me' (Heb. ve'afsi)." The yod is an additional letter, like the additional yod in "from Ephraim" (Judges 5:14):
[“A widow”]: The husband is the King.
Shokol. A noun on the pattern of "dek" in "bikafpor" (Exodus 16:14), "kherav" in "shafat" (2 Chronicles 20:9).
Radak
"And now." [The word] "Edinah" is a term of gentleness, just as it is also called "Anogah" (delicate).
"ואפסי" – And "ואפס" means "there is none, besides me," in the sense of greatness like mine.
A widow. The verse refers to a widow in the death of her king, who is to her like a husband to a woman; and she is bereaved in the death of her princes, who are to her like sons.
Metzudat David
Hear this, the matter that I have spoken:
"The pampered one." This refers to Babylon, the pampered one.
"I, and there is none besides Me." This means: I am the Lady, and there is none other besides Me.
"I will not sit as a widow." This means that the king shall not be slain, nor shall the people be exiled, for upon the death of the king the kingdom is considered as a widow, and upon the exile of the people it is considered as bereft of all its children.
Metzudat Zion
Edinah. The matter refers to pleasure and delicacies; and similarly, "full of delicacies" (Jeremiah 51:34).
And "va'afsi" – like "va'ain" (and there is not).
Shakal. One whose children are lost is called a shakal, as it says, “like a bereaved bear” (Hosea 13:8).
Malbim
“And now, therefore, hear this, for now the time has come that the Lord will visit His people gently, etc.” The overthrow of the kingdom will be depicted as arising from two aspects: either through a rebellion that will arise within the state against its ruler, and this is called “widowhood,” for then the state will remain widowed of its ruler. And this will be because the people of the state are men of blood and fury, men of wrath and worthlessness, for then they will cast off the yoke. Or it will arise through an external enemy who will kill their men and the inhabitants of the kingdom, and this is called “bereavement.” He said: “Behold, you have thought that you are secure from these two: you do not fear ‘widowhood’ whereby the ruler will be killed, for you are gentle, sitting in security, and there is no breach within the state; and you do not fear ‘bereavement’ from without, for you are the one who said in your heart, ‘I am, and there is none besides me.’ It did not enter your mind that there is found another kingdom besides you that will fight against you. And therefore you said, ‘I will not sit as a widow,’ since you sit in security, and ‘I will not know bereavement,’ since you said in your heart, ‘I am, and there is none besides me.’” (The statements are restrictive.)
But these two things shall come to you in a moment In one day, the loss of children, and widow-hood; In their full measure shall they come upon you, For the multitude of your sorceries, And the great abundance of your enchantments.
verse value 4247
Insights
Verse structure: 16 words, 65 letters. Notable word values: "one" (אֶחָ֖ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "to·you" (לָּ֨ךְ, 2 letters) and the longest is "and·they·will·go·in" (וְתָבֹ֩אנָה֩, 6 letters). 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "two·these" (שְׁתֵּי־אֵ֥לֶּה), "and·widowhood" (וְאַלְמֹ֑ן), "as·their·integrity" (כְּתֻמָּם֙). The root בוא appears 2 times in this verse. 15 unique roots are used. Frequent roots: "upon·you" (root על, 200x in Isaiah); "in·day" (root יום, 124x in Isaiah); "and·they·will·go·in" (root בוא, 120x in Isaiah). The etnachta (major mid-verse pause) falls on 'and·widowhood', dividing the verse into phrases of 8 and 8 words.
Rashi
"These two things" – which you said that you will not sit as a widow, nor will you know bereavement – shall come upon you suddenly.
“Bereavement (shekhol). Of your inhabitants:”
And “almun.” From your kingship: all burial of sons and the exile of the inhabitants of the land are called “shekhol” (bereavement).
"In their fullness." All of them shall be complete, by the decree concerning bereavement and widowhood.
"Your spells." This is the language of sorcery, as it is written: "and a conjurer" (Deuteronomy 18:11).
Ibn Ezra
"And they brought them in." The deficiency of the monarchy and the death of the sons.
“As they were whole.” When the evils were complete and it is a verbal noun, and all this was because of your sorceries.
Radak
And they shall come. The vav is with a shva.
A moment in one day. For on that night King Belshazzar was slain, and the Persians and Medes entered and captured the city, as it is written there: “That very night Belshazzar, king of the Chaldeans, was slain, and Darius the Mede received the kingdom.” And the meaning of “in the day” is “at the time,” as in: “In the day I cried out; at night I am before You.”
“Bereavement and widowhood.” There, it means that both the young and the old will die, so that the women will be widowed from their husbands and bereaved of their sons.
“K’tamam.” As their completion, meaning: complete evils will come upon you.
"ברוב כשפיך" – that is, with a multitude of your sorceries and the strength of your allies, which will not avail you; and the matter is expressed in a double manner through different words:
Your companions. From the root "to join" (chaver), and it refers to the matter of sorcery.
Metzudat David
"These two" – namely, widowhood and mourning – will come at one and the same moment, for immediately after Belshazzar was slain, the city was captured and its inhabitants went into exile.
“On one day, etc.” – He will explain here what the two are:
As they were complete. They came upon you in the manner of their completeness, without any deficiency.
“Barov.” “With the abundance of your sorceries” – that is to say, even though you are abundant in sorceries, you have not been saved from their hands.
“With the might of a people” — the strength of your companions, who strengthened themselves greatly; and the matter is doubled in what is written:
Metzudat Zion
As they were complete. The word is from the root "tam" and "shlema," meaning completeness.
“Be’etzem.” The meaning is strength, as in “and the strength of His power” (Daniel 8:24).
Your companion is of the kind of sorcery, just as it is written: "and a charmer, casting a spell" (Deuteronomy 18:11).
Malbim
“And they shall come upon you” — but now, widowhood and bereavement shall come to you together, for in the destruction of Babylon these two were gathered together at one time: first, the princes of Belshazzar rebelled and killed Belshazzar, and thereby the kingdom of Babylon became widowed from its husband; and on that very night the armies of Persia and Media came upon her and killed the men of the kingdom, and there was among them bereavement and ruin. With this he said that these two, widowhood and bereavement, came upon you in an instant, meaning that they did not come one after the other in succession, but both at one time, and they both came upon you in a single day, “as if complete” they came upon you. This means that sometimes these two, widowhood and bereavement, are a plague that walks throughout the world, as it was in the days of Nebuchadnezzar, who conquered many kingdoms and destroyed nations, and then it would not have been novel if widowhood and bereavement came upon a certain nation. But now it will not be so, rather “as if complete,” meaning at the time when widowhood and bereavement were finished from the entire world, and all the world sat in tranquility, then they came upon you. This was not because of a plague walking in the world, nor was it because you fell from your rank and lost the wisdom of your wise men, for this was at the time when your astronomers were greatly increased, and your own companions excelled in the wisdom of nature and astrology, and nevertheless
And you have been secure in your wickedness, You have said: ‘None sees me’; Your wisdom and your knowledge, It has perverted you; And you have said in your heart. ’I am, and there is none else beside me.’
verse value 4833
Insights
Verse structure: 14 words, 62 letters. The shortest word is "nothing" (אֵ֣ין, 3 letters) and the longest is "and·you·trusted" (וַתִּבְטְחִ֣י, 6 letters). Words sharing gematria 61: nothing, I. 7 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·you·trusted" (וַתִּבְטְחִ֣י), "in·your·wickedness" (בְרָעָתֵ֗ךְ), "sees·me" (רֹאָ֔נִי). The root אמר appears 2 times in this verse. 13 unique roots are used. Frequent roots: "you·said" (root אמר, 244x in Isaiah); "it" (root הוא, 98x in Isaiah); "nothing" (root אין, 92x in Isaiah). The etnachta (major mid-verse pause) falls on 'has·perverted·you', dividing the verse into phrases of 9 and 5 words. Full calculation: וַתִּבְטְחִ֣י [and·you·trusted] (435) + בְרָעָתֵ֗ךְ [in·your·wickedness] (692) + אָמַרְתְּ֙ [you·said] (641) + אֵ֣ין [nothing] (61) + רֹאָ֔נִי [sees·me] (261) + חׇכְמָתֵ֥ךְ [your·wisdom] (488) + וְדַעְתֵּ֖ךְ [and·your·knowledge] (500) + הִ֣יא [it] (16) + שׁוֹבְבָ֑תֶךְ [has·perverted·you] (730) + וַתֹּאמְרִ֣י [and·you·said] (657) + בְלִבֵּ֔ךְ [in·your·heart] (54) + אֲנִ֖י [I] (61) + וְאַפְסִ֥י [and·my·ceasing] (157) + עֽוֹד [else] (80) = 4833.
Rashi
“Your wisdom and your knowledge.” Your wisdom and the depravity of your heart are what make you wanton. Turn your heart to become wanton. And this is what is said in the vernacular: “Your wantonness,” meaning that you deviate from the way of other living creatures.
Ibn Ezra
“Trust in Your evil, etc.” And “Your knowledge” is an allusion to the external wisdom that denies the Name.
And the aleph in "ro'ani" has a qamats vowel because it is a guttural letter.
Your wisdom: that you considered it to be wisdom.
“Your backsliding.” A term for perpetuity, indicating that they do not wish to return from their way.
And "אפסי" (and there is none besides me). Like its companion verse: "I am wisdom, and there is no wise one like me."
Radak
“And trust in your evil.” This means: “Your evil” refers to sorcery, which is evil, and it removes trust from God. You trusted in them, but they will not benefit you.
"None sees me." For the performance of sorcery is done in a low voice and in secret, and similarly it says, "And the magicians did so with their incantations," and even though you were doing it in secret, I saw it. And the aleph in "ro'ani" has a patach in place of a tsere, and in some manuscripts it is a qamats; and similarly in "le-hotsi'ani mi-Mitzrayim" the qamats is in place of a tsere.
“Your wisdom and your knowledge” – the external wisdoms that were within you, that very wisdom seduced you into turning away from God, for you thought that it would benefit you; it was it that caused you to rebel against God.
"Your rebelliousness": The meaning is rebellion, as in "Return, O rebellious children" (Jeremiah 3:14), and similar verses.
Metzudat David
“Trust in your own evil.” All your trusts were in sorceries, which is evil in the sight of the Lord.
"No one sees me." For the act of sorcery is performed in a hidden and secret manner, as if to say: Is it not also visible before Me?
"Your wisdom and your knowledge." Just as you were wise and possessed understanding, this very thing made you a rebel and a transgressor.
"I and no more. I have found wisdom, and there is none else besides me."
Metzudat Zion
“Your rebellion” – the matter of rebellion and walking in the ways of the heart without discernment; similarly, “the turning away of fools” (Proverbs 1:32).
Malbim
And you trusted in your wickedness, that among all the seers you had, there was no one who would contemplate what was to come upon you. And behold, those who do evil might be seen to abandon their wickedness from two aspects: 1. That they would fear because of others who see their deeds, and regarding this it says, “And you trusted in your wickedness,” meaning you said, “No one sees me.” 2. That he would forbid it to himself when he opens the eyes of his intellect and sees that his deeds are not good. Just as it is with people who sin because of their desires, that when they pay attention to their ways, they return and abandon their evil deeds. But you were the opposite, for you did not sin because of foolishness, but rather by the counsel of wisdom and knowledge. And regarding this it says, “Your wisdom and your knowledge, they have perverted you,” for your sin was due to heresy and denial. And furthermore, you said in your heart, “I am, and there is none besides,” and therefore you did not fear any creature at all. But now
Yet shall evil came upon you; You shall not know how to charm it away; And calamity shall fall upon you; You shall not be able to put it away; And ruin shall come upon you suddenly, Before you know.
verse value 4787
Insights
Verse structure: 18 words, 63 letters. The shortest word is "not" (לֹ֤א, 2 letters) and the longest is "you·will·prevail" (תוּכְלִ֖י, 5 letters). Words sharing gematria 484: you·know, you·will·know. 6 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "dawn" (שַׁחְרָ֔הּ), "and·will·fall" (וְתִפֹּ֤ל), "calamity" (הֹוָ֔ה). The root על appears 3 times in this verse. 12 unique roots are used. Frequent roots: "not" (root לא, 286x in Isaiah); "upon·you" (root על, 200x in Isaiah); "and·he·shall·come" (root בוא, 120x in Isaiah). The etnachta (major mid-verse pause) falls on 'to·appease·it', dividing the verse into phrases of 12 and 6 words.
Rashi
"You shall not know how to charm it away (shachrah)." You will not know how to entreat concerning it — before whom shall you entreat (tishchari) to be delivered from it?
"Kapparah." To wipe it clean and to remove it; and this is the meaning of all the term "kapparah": it is a term of wiping clean and removal.
Ibn Ezra
"And evil shall befall you." A day of evil:
"You shall not know the dawn." It refers to a night that has no dawn, and the meaning is: light.
"Hoveh" (was). From the root of "And you were to them" (Nehemiah 6:6), [meaning] for evil that will be sudden, and similar to it is "And I was in the scales" (Job 6:2):
Kapparah. To give a kofer (ransom) to remove it or to annul it, as it is said, “A wise man will pacify it” (Proverbs 16:14).
Sho'ah. Just as shamem:
Radak
“And evil shall come upon you.” “And” (the verb, meaning “shall come”) is in the masculine form, and “evil” is in the feminine form; therefore, it is said that it lacks a day or a matter, meaning: a day of evil.
“You shall not know the dawn.” And you shall not know the time of its coming, like the dawn that comes in the morning in an instant. And some say: to emerge from it into the light, for evil is darkness. And Jonathan translated: “You shall not know to inquire about it.”
It was. Like "shattered":
Kippur. To remove it, as in "I will make atonement for his face with the meal-offering," which means: I will remove his anger.
Sho'ah. Its interpretation is: desolation.
Metzudat David
“And it shall come upon you.” Therefore, a calamity will come upon you, and you will not know to whom to appeal to have it removed from you; and a crushing blow will fall upon you, which you will be unable to wipe away and remove from yourself.
"You shall not know." Before its coming, so as to be guarded against it:
Metzudat Zion
Shacharah. The meaning is "inquiry," as in "seeking good" (Proverbs 11:27):
"Hoveh." A matter of breaking and a severe calamity, as in "hoveh al hoveh" (Ezekiel 7:26):
Kapparah. The matter is one of wiping away and removing, and similarly, "and it shall make atonement for your covenant" (above, 28:18).
"Sho'ah." The matter concerns desolation, as in "tish'eh shemamah" (it shall become a desolate waste) (above, chapter 6).
Malbim
And it shall come, for it is known that at the time of the fall of Babylon, Belshazzar first saw the terrifying vision of the hand of the angel that wrote on the wall: “Mene, mene, tekel u-pharsin,” the meaning and explanation of which he did not understand. Regarding this it is said, “And evil shall come upon you, which you shall not know how to dispel,” meaning that you will not know how to illuminate this evil and perceive its light. Afterwards, Belshazzar’s servants killed their master. Regarding this it is said, “And devastation shall fall upon you, which you shall not be able to atone for,” referring to the rebellion of Belshazzar’s nobles. And afterwards came the calamity and darkness of the camp of Media and Persia, which fell upon the city. Regarding this it is said, “And sudden destruction shall come upon you, which you shall not know,” for this matter occurred suddenly and they did not perceive it, as described above (21:1).
Stand now with your enchantments, And with the multitude of your sorceries, Wherein you have laboured from your youth; If so be you shall be able to profit, If so be you may prevail.
verse value 3896
Insights
Verse structure: 12 words, 60 letters. The shortest word is "and·in·abundance·of" (וּבְרֹ֣ב, 4 letters) and the longest is "from·your·youth" (מִנְּעוּרָ֑יִךְ, 7 letters). Words sharing gematria 47: perhaps, perhaps. 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "with·I·pray" (עִמְדִי־נָ֤א), "with·your·enchantments" (בַחֲבָרַ֙יִךְ֙), "and·in·abundance·of" (וּבְרֹ֣ב). The root אולי appears 2 times in this verse. 11 unique roots are used. Frequent roots: "in·which" (root אשר, 176x in Isaiah); "and·in·abundance·of" (root רב, 32x in Isaiah). First appearance of the root נעור ("from·your·youth") in Isaiah. The etnachta (major mid-verse pause) falls on 'from·your·youth', dividing the verse into phrases of 7 and 5 words. Full calculation: עִמְדִי־נָ֤א [with·I·pray] (175) + בַחֲבָרַ֙יִךְ֙ [with·your·enchantments] (242) + וּבְרֹ֣ב [and·in·abundance·of] (210) + כְּשָׁפַ֔יִךְ [your·sorceries] (430) + בַּאֲשֶׁ֥ר [in·which] (503) + יָגַ֖עַתְּ [you·toiled] (483) + מִנְּעוּרָ֑יִךְ [from·your·youth] (396) + אוּלַ֛י [perhaps] (47) + תּוּכְלִ֥י [you·will·prevail] (466) + הוֹעִ֖יל [to·profit] (121) + אוּלַ֥י [perhaps] (47) + תַּעֲרֽוֹצִי [you·will·tremble] (776) = 3896.
Rashi
“Stand by me, I pray you.” “Take courage, I pray you.”
Perhaps you will be strong. From where do you derive that it is forbidden to be beaten?
Ibn Ezra
“Stand by, please.” You:
"Among your companions." It is a proper noun in the plural form, derived from the root meaning "to join," as in the verse "and a conjurer" (Deuteronomy 18:11).
It was beneficial. The verbal noun:
"Perhaps you will inspire terror." It is derived from the root of "aritz" (Isaiah 29:20):
Radak
"Stand." From your youth, all the days of your existence; or, another interpretation is that they teach the youths those sorceries and companionships.
Perhaps. It is a way of mockery:
"Ta'arotzi." You will grow mighty; it is an intransitive verb from the sense of "aritz" (mighty one), meaning: you will be mighty.
Metzudat David
"Stand still." Now, strengthen yourself among your companions, etc.
"In that which you have labored." He means to say: Since you have labored in these [commandments] from the time of your youth, strengthen yourself in them now.
Perhaps you will be able to benefit from them. To be saved by them from the hand of your enemies, perhaps you will be able to strengthen yourself through them, and he said it in a manner of mockery and jest:
Metzudat Zion
"Now":
"In your companions." A type of sorcery.
It benefited. From the word "benefit":
"תערוצי" – The matter is one of strength, as it is written, "Like a mighty tyrant" (Jeremiah 50).
Malbim
"Stand by me, please; and now, stand by me among your companions and your diviners, who are the sages of genealogies and omens, and likewise in all that you have labored in from your youth, which is the rest of the wisdom of the Chaldeans, in which they have labored greatly in their knowledge. Perhaps you will be able to benefit—meaning, perhaps through these wisdoms you will be able to benefit so that the enemy will not enter your gates. And if you cannot benefit in this regard, at any rate, perhaps you will devise a plan—perhaps you will find a strategy through these wisdoms to overcome the enemy in war. However,"
You are wearied in the multitude of your counsels; Let now the astrologers, the stargazers, The monthly prognosticators, Stand up, and save you From the things that shall come upon you.
verse value 4130
Insights
Verse structure: 15 words, 75 letters. The shortest word is "in·multitude" (בְּרֹ֣ב, 3 letters) and the longest is "let·them·stand·please" (יַעַמְדוּ־נָ֨א, 7 letters). 8 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "you·are·wearied" (נִלְאֵ֖ית), "your·counsels" (עֲצָתָ֑יִךְ), "let·them·stand·please" (יַעַמְדוּ־נָ֨א). 13 unique roots are used. Frequent roots: "upon·you" (root על, 200x in Isaiah); "from·what" (root אשר, 176x in Isaiah); "they·will·go·in" (root בוא, 120x in Isaiah). The etnachta (major mid-verse pause) falls on 'your·counsels', dividing the verse into phrases of 3 and 12 words.
Rashi
"Those who observe the heavens." The Targum renders it as "those who watch the heavens," meaning those who scrutinize the constellations of the heavens, relating it to "clear (barah) as the sun" (Song of Songs 6:10) and "[my lips] utter knowledge clearly (barur milelu)" (Job 33:3). And so Menachem joined it with them: "those who discern clearly the courses of the constellations." And its explanation is: Since the astrologers cannot determine the intent of the moments of day and night until the heavens are clarified for them in purity. And also Micah said in prophecy (Micah 3:7): "They will be made dark for divination," teaching that on a dark day the stars are obscured, and they cannot divine.
They inform the new ones about what is to come upon you. For when the moon renews itself, at the time of its birth, one sees a portion of what is destined to come, but one does not know the full clarification; therefore it is stated, "about what is to come." And similarly it says in another place (above, chapter 8): "those who chirp and those who caw," like these birds that chirp and caw, yet do not know about what.
Ibn Ezra
“Your counsels.” A foreign word, for the singular and plural markers have been joined together. A similar case is “And the Lord will make the plagues of your wounds wonderful” (Deuteronomy 28:59). And if it is the opposite:
“Guardians of the heavens.” There is no harm to Him, and its meaning is that they are the sages of the heavens, namely the sages of the constellations. And there are those who derived it from the root *barur* (clear), and the meaning is that they would not be able to know the portions of the hours unless the air of the heavens is clear and pure. And this is a distant approach, for the letter *he* is the root, and it is on the pattern of “guardians of the walls” (Song of Songs 5:7).
They inform concerning the new moons. Thus is their wisdom, for they do not contemplate to know all the generations in the air and in the lands, only from the time of the conjunction of the luminaries, for they are the essence of their art, and this is the meaning of "the new moons":
“Only that they shall come upon you.” It is not connected with “the new ones,” but only with the word “and He will save you.” And if it is distant, similar to it is: “that you shall dispossess - their gods” (Deuteronomy 12:2).
Radak
You are weary. For your counsel and your striving shall not profit you, and you shall grow weary in them.
“Nila’at.” Like “yiga’at” (you labored).
"Your counsel" (Eitzecha): In the masculine plural form alone.
"Observers of the heavens." Its meaning is those who gaze at the stars, and another interpretation is those who decree judgments of the future according to the stars. And it is written "huvaru" (they have observed), meaning "those who have observed for you until now," and the reading is "huvari" (observers), meaning "those who are observing now," and both are one matter.
They inform the new ones. The lamed is with a segol, contrary to the usual custom, and the wise man Rabbi Abraham ibn Ezra wrote: "They inform [people] of the future events through their wisdom."
“Concerning the new moons.” For they do not gaze in order to know all that occurs in the heavens and in the lands, only from the time of the conjunction of the luminaries, for these are the foundation of their belief. And this is the meaning of “concerning the new moons, upon you.” And the explanation is that “forasmuch” comes attached to “and He will save you.” And our Sages of blessed memory attached it to “the new moons,” saying “forasmuch” and not “all that which,” meaning that they inform of some of the future events, but not all of them. And the meaning of the verse: “The gazers, who inform of the things that are coming, how did they not inform you of this evil that is coming upon you before its arrival, if they knew it? And now, if they have a scheme to save you from it, let them save you.”
Metzudat David
“You are weary with the multitude of your counsels.” You are greatly exhausted by the abundance of counselors, as if to say: Behold, all the toil was in vain.
“Let them now stand.” Now, let them stand and save you, O watchers who look to the heavens, who observe the stars, who announce, at the time of the renewal of the moon in its birth, what of the matters that will befall you. For thus is the way of the star-gazers: they know what is to come at the time of the renewal of the moon.
Metzudat Zion
"Nila'it." The matter of toil, as in "And what have I wearied you?" (Micah 7):
“Havarei shamayim.” Those who observe the heavens to know the moments of day and night. And since they were unable to ascertain the precise moments until the heavens became clear and pure for them, therefore they are called “havarei shamayim,” from the language of clarity and purification.
“The gazers.” Those who look. And similarly, “Our eyes have gazed toward Zion” (Lamentations 4).
Malbim
“You are weary with your many counsels, for regarding what is happening now, there is no counsel or strategy to save oneself. Let the measure of the verse stand: ‘Let the astrologers, let the star-gazers, let them who monthly predict what shall befall you, save you.’ At the very least, let these astrologers save you from the evils that are prepared to come upon you in the future, since they are astrologers, who observe the stars and announce through their visions the new moons—that is to say, every renewal of the days. And yet, many more evils are prepared against you. Why do they not save you at least from the future? But…”
Behold, they shall be as stubble; The fire shall burn them; They shall not deliver themselves From the power of the flame; It shall not be a coal to warm at, Nor a fire to sit before.
verse value 4588
Insights
Verse structure: 14 words, 58 letters. The shortest word is "fire" (אֵ֣שׁ, 2 letters) and the longest is "not·they·shall·deliver" (לֹא־יַצִּ֥ילוּ, 7 letters). 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "burned·them" (שְׂרָפָ֔תַם), "not·they·shall·deliver" (לֹא־יַצִּ֥ילוּ), "their·soul" (אֶת־נַפְשָׁ֖ם). 14 unique roots are used. Frequent roots: "were" (root היה, 213x in Isaiah); "nothing·coal" (root אין, 92x in Isaiah); "they" (root הן, 86x in Isaiah). The etnachta (major mid-verse pause) falls on 'flame', dividing the verse into phrases of 9 and 5 words. Full calculation: הִנֵּ֨ה [they] (60) + הָי֤וּ [were] (21) + כְקַשׁ֙ [as·stubble] (420) + אֵ֣שׁ [fire] (301) + שְׂרָפָ֔תַם [burned·them] (1020) + לֹא־יַצִּ֥ילוּ [not·they·shall·deliver] (177) + אֶת־נַפְשָׁ֖ם [their·soul] (871) + מִיַּ֣ד [from·hand·of] (54) + לֶהָבָ֑ה [flame] (42) + אֵין־גַּחֶ֣לֶת [nothing·coal] (502) + לַחְמָ֔ם [to·be·hot] (118) + א֖וּר [fire] (207) + לָשֶׁ֥בֶת [to·dwell] (732) + נֶגְדּֽוֹ [before·it] (63) = 4588.
Rashi
Behold, they were. Your seers are like stubble:
"There is no coal to warm." This means that they have no remnant, like this straw, whose burning does not produce coals to warm by their light.
Ibn Ezra
“Behold, etc.” The meaning is: “The fire of the enemy’s camp,” similar to “For a fire went forth out of Heshbon” (Numbers 21:28).
To warm them. It is a verbal noun from the doubled forms, and it is complete according to the pattern of "to lie with the daughter of Jacob" (Genesis 34:7), and the meaning is that they will die, and no remnant will remain for them.
Radak
Behold, they were. The diviners were like straw that is quickly burned up by the fire, and behold, they could not save themselves from the hand of the flame that consumed them, which is the affliction; and how then can they save you?
"There is no coal to warm." Behold, the diviners are not like burning wood, from whose embers there is benefit; rather, they are like burning straw, from which there is no benefit, for it has no embers, and even its flame does not endure. So too, these diviners, when trouble came, were terrified and did not avail themselves of their wisdom, neither for themselves nor for others.
To warm him. An infinitive on the pattern of "to lie with the daughter of Jacob," meaning to warm himself with her. The lamed is open (patach) because of the chet.
“Light to sit opposite it.” And there is no “light,” and there is no “that which is remembered” standing in place of two. And “light” is the flame, namely, the flame that burned them—not that they derived any benefit from it to sit opposite them, to warm themselves. So too, when distress came, they found no place of benefit for their souls.
Metzudat David
“Behold, they were like stubble.” All the diviners were like stubble, and the fire consumed them, and they could not save themselves from the flame. This implies that the diviners were unable to save even themselves from the enemy’s hand.
"There is no coal to warm." This means that they have no remainder, like this straw, from which, after the fire has been lit, no coal remains to provide warmth.
Light. The word "ain" serves two purposes: to say "there is no light," etc. This means that there remains no flame to sit before it, to derive pleasure from its light.
Metzudat Zion
Like straw. Fine chaff:
Their soul. This means their body. And similarly, “and his soul was empty” (above 29).
“to warm him” is from the language of “warmth.”
"Light." A flame, as it is said, "For there is fire for Him in Zion" (above 31).
“Shabbat” is from the root meaning “sitting” (resting).
Malbim
“Behold, they were like stubble” – this means that burning stubble has two deficiencies compared to burning wood. First, wood is not consumed except by a fire burning close to it, not by a flame blazing from afar; but stubble is consumed even by a flame from afar. Hence it says, “Behold, they were like stubble, whose fire did not save them from the flame.” Second, from burning wood one eventually derives at least some benefit, namely that people warm themselves by its embers and sit before its light; but from burning stubble neither embers nor light remain. Hence it says, “No ember to warm oneself, nor light to sit before.” Now he explains the parable: in response to what was stated above, that they were consumed easily upon merely smelling the flame from afar, he says:
Thus shall they be to you With whom you have laboured; They that have trafficked with you from your youth Shall wander every one to his quarter; There shall be none to save you.
verse value 3421
Insights
Verse structure: 11 words, 46 letters. The shortest word is "so" (כֵּ֥ן, 2 letters) and the longest is "from·your·youth" (מִנְּעוּרַ֗יִךְ, 7 letters). 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "they·will·be·to·you" (הָיוּ־לָ֖ךְ), "your·traders" (סֹחֲרַ֣יִךְ), "to·his·beyond" (לְעֶבְרוֹ֙). 11 unique roots are used. Frequent roots: "they·will·be·to·you" (root היה, 213x in Isaiah); "whom" (root אשר, 176x in Isaiah); "nothing" (root אין, 92x in Isaiah). The etnachta (major mid-verse pause) falls on 'you·toiled', dividing the verse into phrases of 4 and 7 words. Full calculation: כֵּ֥ן [so] (70) + הָיוּ־לָ֖ךְ [they·will·be·to·you] (71) + אֲשֶׁ֣ר [whom] (501) + יָגָ֑עַתְּ [you·toiled] (483) + סֹחֲרַ֣יִךְ [your·traders] (298) + מִנְּעוּרַ֗יִךְ [from·your·youth] (396) + אִ֤ישׁ [man] (311) + לְעֶבְרוֹ֙ [to·his·beyond] (308) + תָּע֔וּ [went·astray] (476) + אֵ֖ין [nothing] (61) + מוֹשִׁיעֵֽךְ [saves·you] (446) = 3421.
Rashi
Each man shall go to his own side; each man shall go to his own way, without turning his face toward [the other].
Ibn Ezra
Thus it was. Concerning these Sages:
“Which you have labored for.” That you were giving them money:
And your merchants. Those who are not from your land, who were your lovers, when your calamity came, they abandoned you:
Radak
Thus were your sages; thus did they stand by you in time of distress, as you shall see:
“Whom you have labored among, to be wise within you—sorcerers and diviners and soothsayers—and all of them did not help you, nor were they with you in your time of distress; and likewise your merchants from your youth, who traded in the land for many years, in your time of distress fled from the city and went their way.”
"A man to his own coast": This one to the east, and this one to the west.
"There is no one to save you." And it says, "They wander," for they have fled like those who are lost, going hither and thither, confused and bewildered out of fear.
Metzudat David
Thus were they for you. This means: Just as this straw [was gathered], so were the scholars for you, whom you labored to gather to yourself and to teach.
Your merchants, from your youth, these wise men who, from the time of your youth, were your merchants, for you gave them silver for the price of their wisdom—behold, now, when distress comes, they have all gone astray in their understanding, each one of them to a different side, and none of them saves you, for their wisdom has rotted, and they have not found deliverance and help.
Metzudat Zion
"To his side." The word is derived from the roots "ever" and "tzad," both meaning "side."
"תעו" – One who does not know what to do is called a "tāʿeh" (wanderer/strayer), and the term is borrowed from one who does not know which path to take, who is called a "tāʿeh," as it is written: "And behold, he was wandering in the field" (Genesis 37:15).
Malbim
Thus have you fared, in that all your toil was like straw that is immediately consumed and perishes quickly at the very outset of the battle; and contrary to what is written, “there remained no embers or fire to benefit from thereafter,” the subject of the parable states that sometimes a royal city, though fallen from its greatness, nevertheless remains a commercial hub, and the merchants who were accustomed to trade there will continue to trade there even now; and in this way, in the subject of the parable, there remains from its former greatness an ember to warm oneself by. But you, thus have you fared, as in the parable of the straw, from which no ember remains; for your merchants, since your youth, have now each gone their separate ways, and each seeks his trade in another place, to the point that there is no one to save you.
Rashi
Ibn Ezra
Radak
Metzudat David
Metzudat Zion
Malbim