'Sing, O barren'; the reproach of widowhood forgotten, the covenant of peace unshaken though the mountains depart, and no weapon formed against her prospering.
Tap any Hebrew word to reveal its root, value, and meanings.
Sing, O barren, you that did not bear, Break forth into singing, and cry aloud, you that did not travail; For more are the children of the desolate Than the children of the married wife, says Hashem.
verse value 2590
Insights
Verse structure: 14 words, 60 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "children·of·the·desolate" (בְּֽנֵי־שׁוֹמֵמָ֛ה, 8 letters). 7 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "ringing cry" (רׇנִּ֥י), "barren" (עֲקָרָ֖ה), "break·forth" (פִּצְחִ֨י). 14 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "not" (root לא, 286x in Isaiah); "said" (root אמר, 244x in Isaiah). The etnachta (major mid-verse pause) falls on 'she·bore', dividing the verse into phrases of 4 and 10 words. Full calculation: רׇנִּ֥י [ringing cry] (260) + עֲקָרָ֖ה [barren] (375) + לֹ֣א [not] (31) + יָלָ֑דָה [she·bore] (49) + פִּצְחִ֨י [break·forth] (188) + רִנָּ֤ה [ringing·cry] (255) + וְצַֽהֲלִי֙ [and·neigh] (141) + לֹא־חָ֔לָה [not·travailed] (74) + כִּֽי־רַבִּ֧ים [for·many] (282) + בְּֽנֵי־שׁוֹמֵמָ֛ה [children·of·the·desolate] (453) + מִבְּנֵ֥י [from·sons·of] (102) + בְעוּלָ֖ה [married·wife] (113) + אָמַ֥ר [said] (241) + יְהֹוָֽה [Hashem] (26) = 2590.
Rashi
Rejoice, barren one, who did not bear children: Jerusalem, which was like a woman who bore no children.
Who did not travail. The term [חלה] refers to childbirth, meaning that the woman gives birth through labor and pains.
From the children of the married woman. The daughter of Edom:
Ibn Ezra
Rejoice, O barren one. The Congregation of Israel is barren; she has not borne children, and she is barren, and the reason is that the number of Israel is small.
"Break forth and sing." I have explained it:
It did not become pregnant. It is from the root of "chayil" (Exodus 15:14), and so it is: "Break forth into singing, O barren one, who did not bear; break forth into singing and cry aloud, you who were not in labor." And according to the opinion of Rabbi Moses the Cohen, of blessed memory, in Babylonia, and in accordance with the true interpretation, every nation that has a husband, and he is a king:
Radak
“Rejoice, O barren one.” As its Targum [renders it]: “For she who was barren has begun to conceive, and her time to give birth is near; and likewise, ‘the pain of childbirth.’”
“Children of the desolate one.” Even though Jerusalem was desolate for many days, its inhabitants will be numerous.
“From the children of the married woman.” These are the gentiles, who are like married women; that is to say, like a woman who sits with her husband and children, but she has become a widow and a bereaved one, desolate and empty. And this refers to Jerusalem, which is like a widow. And it says “like a widow” and not a widow in truth, because her husband is alive and enduring. And Targum Jonathan says, “For more numerous [are the children of desolate Jerusalem],” etc. I mention this in my opinion because it is the fourth kingdom, for although Ishmael is a strong kingdom, the kingdom of Edom dominates over it.
Metzudat David
Rejoice, barren one. It is Jerusalem, who was like a barren woman that had not borne children, because people had ceased from her and were no longer there; now, in the time of redemption, rejoice and be glad.
“Break forth.” Open your mouth to raise a voice of joy, and let Jerusalem hear a great voice, for she was like a woman who had not given birth. The matter is repeated in what is stated:
"Because many." For now the inhabitants of Jerusalem will increase, which was desolate of human beings, which was inhabited by a multitude of people.
Metzudat Zion
"Patzchi." The matter of opening the mouth with a raised voice, as in "The mountains broke forth in song" (above, 44):
And "Shout." The matter of making a loud sound is like "the waters shouted" (above, 24):
Chalah. The term chalah refers to the pangs of childbirth, as it is stated: "For she was in labor, and she gave birth" (below, 66).
“Be'ulah.” This means that it is inhabited. And similarly, “and your land shall be inhabited” (below, 62).
Malbim
Rejoice, barren one, who did not give birth. The metaphor compares the nation to a mother giving birth, and the members of the nation to her children. Accordingly, it compares Zion to a barren woman, because she does not bear children and sits in desolation. Yet, since nonetheless many children will come to her from afar, as it is stated above (Isaiah 49): “And you will say in your heart, ‘Who has borne these to me?’” — the rejoicing of this barren one is that although she did not give birth, she has not lost anything at all, because nevertheless “many are the children of the desolate.” But furthermore, she will gain an additional advantage from this. Just as a woman prior to her delivery begins to cry out in her labor pains, so too the nation, prior to its delivery—that is, before it becomes a people and a kingdom—will necessarily undergo many wars and great tumults, which are its labor pains. But Zion, to whom a great and mighty nation will come suddenly, without labor pains and distress, is compared to a woman who gave birth to many children and did not suffer in the pains of childbirth. This is what it means: “Break forth into song and shout,” i.e., rejoice even more for the fact that you did not give birth, in that you are like a woman who did not suffer in the pains of childbirth, and yet “many are the children of the desolate” compared to the children of another nation that was established, which had a husband and bore him children.
Enlarge the place of your tent, And let them stretch forth the curtains of your habitations, spare not; Lengthen your cords, and strengthen your stakes.
verse value 4720
Insights
Verse structure: 11 words, 62 letters. The shortest word is "they·turn" (יַטּ֖וּ, 3 letters) and the longest is "your·dwellings" (מִשְׁכְּנוֹתַ֛יִךְ, 8 letters). 10 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "enlarge" (הַרְחִ֣יבִי), "your·tent" (אׇהֳלֵ֗ךְ), "and·cloths·of" (וִירִיע֧וֹת). 11 unique roots are used. Frequent roots: "do·not·withhold" (root איל, 114x in Isaiah); "they·turn" (root נטה, 27x in Isaiah); "strengthen" (root חזק, 23x in Isaiah). The etnachta (major mid-verse pause) falls on 'do·not·withhold', dividing the verse into phrases of 7 and 4 words. Full calculation: הַרְחִ֣יבִי [enlarge] (235) + מְק֣וֹם [place·of] (186) + אׇהֳלֵ֗ךְ [your·tent] (56) + וִירִיע֧וֹת [and·cloths·of] (702) + מִשְׁכְּנוֹתַ֛יִךְ [your·dwellings] (846) + יַטּ֖וּ [they·turn] (25) + אַל־תַּחְשֹׂ֑כִי [do·not·withhold] (769) + הַאֲרִ֙יכִי֙ [lengthen] (246) + מֵיתָרַ֔יִךְ [your·cords] (680) + וִיתֵדֹתַ֖יִךְ [and·your·pegs] (850) + חַזֵּֽקִי [strengthen] (125) = 4720.
Rashi
Let them stretch out. To a distant place:
Mitarich. These are thin ropes hanging from the edges of tents and tied to pegs called "cabillas" in the vernacular, which are driven into the ground.
Ibn Ezra
"Enlarge the place" etc. The meaning of "Enlarge the place" is on account of the multitude of children.
"They shall incline" refers back to "the children of the desolate," or alternatively, the word "inclining" is omitted, just as in "And he said to Joseph" (Genesis 48:1).
And the meaning of "Do not withhold" is like "Do not deny them," that they may spread the curtains of your tent.
"Your cords." The cords of the tent, and behold, the meaning is: the provinces and the villages.
Radak
“Enlarge.” Because of the many children who will come to you.
The place of your tent: It is Jerusalem.
"And the curtains of your dwelling places" – the other cities of Israel.
Those who incline the curtains and draw them far away in order to expand the tent and the tabernacles, as Zechariah the prophet said: “The burden of the word of the Lord concerning the land of Hadrach, and Damascus is its resting place,” and he said, “And Hamath also shall border upon it, and Tyre and Sidon,” and he said, “And it shall be raised up and inhabited in its place,” etc., and Jeremiah the prophet said: “Behold, days are coming, declares the Lord, when the city shall be built to the Lord, from the Tower of Hananeel to the Corner Gate, and the measuring line shall go out further,” etc.
Metzudat David
"Enlarge." To hold all your numerous children:
Let them be inclined both in length and in width, and do not neglect to incline them.
"Lengthen the cords." The ropes hanging from the lower skirts of the tent, to tie them to the tent pegs—lengthen them, so that it will be convenient to tie them securely.
"Your stakes." The stakes that are driven into the ground—strengthen them, so that they will not move from their place. This is a matter of rhetoric, to say that Jerusalem will expand from its current state and will stand forever, and will never again be destroyed.
Metzudat Zion
And curtains. It is the curtain, as it is written: “Who stretches out the heavens like a curtain” (Psalms 104:2).
Your tabernacles. From the word for tabernacle:
“Tachshakhi.” The meaning is prevention, as in “and you did not withhold” (Genesis 22:12).
מיתריך. Ropes, as it is written: "and their cords" (Exodus 35:18).
"And your pegs." From the language of "peg" and "nail."
Malbim
“Expand” — to sustain the majority of the sons; and behold, the tent is the great one in which they shall dwell. And if at times guests come, attaching additional small dwellings to the tent, I say: “Let those who stretch stretch also the curtains of your dwellings” that are around the tent. Do not neglect for a moment to stretch them and to spread them out continually, for the sons who come anew will always increase, and it is necessary to continually add dwellings. (The parable of the tent is Jerusalem, and the parable of the dwellings is the other cities of Judah.) And also “lengthen your cords” — those who tie the tent, so that they may be ready to spread out the tent at all times when needed, in length; for the tent will not stand for a moment within its boundary. And also “strengthen your stakes” — the stakes of the tent, so that other tents may lean upon them. And all this is a parable for the multiplication of the people and their expansion. And it explains the matter to which the parable refers:
For you shall spread abroad on the right hand and on the left; And your seed shall possess the nations, And make the desolate cities to be inhabited.
verse value 3641
Insights
Verse structure: 9 words, 46 letters. The shortest word is "nations" (גּוֹיִ֣ם, 4 letters) and the longest is "for·to·the·right" (כִּֽי־יָמִ֥ין, 6 letters). 8 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "for·to·the·right" (כִּֽי־יָמִ֥ין), "and·left" (וּשְׂמֹ֖אול), "you·will·spread·abroad" (תִּפְרֹ֑צִי). 9 unique roots are used. Frequent roots: "will·resettle" (root ישב, 71x in Isaiah); "nations" (root גוי, 65x in Isaiah); "and·cities" (root עיר, 43x in Isaiah). The etnachta (major mid-verse pause) falls on 'you·will·spread·abroad', dividing the verse into phrases of 3 and 6 words. Full calculation: כִּֽי־יָמִ֥ין [for·to·the·right] (140) + וּשְׂמֹ֖אול [and·left] (383) + תִּפְרֹ֑צִי [you·will·spread·abroad] (780) + וְזַרְעֵךְ֙ [and·your·seed] (303) + גּוֹיִ֣ם [nations] (59) + יִירָ֔שׁ [will·seize] (520) + וְעָרִ֥ים [and·cities] (326) + נְשַׁמּ֖וֹת [desolate] (796) + יוֹשִֽׁיבוּ [will·resettle] (334) = 3641.
Rashi
“Tifrotzi.” “Tigbaru”:
Ibn Ezra
"When you burst forth to the right and to the left." This is similar to "When you increase," and like it is "You shall burst forth westward" [Deuteronomy 28:14]. And there are those who explain that they derived it from the root of Peretz.
"And your seed shall inherit nations." The meaning is that you shall spread to the right and to the left.
“They shall settle” — [the subject is] your seed:
Radak
"When you break forth to the right and to the left." This is in accordance with the interpretation of "you shall break forth to the west and to the east," which recalls the south and the north.
"And your seed shall possess nations." This includes the east and the west.
And desolate cities. Whether from the Land of Israel or from the other lands of Israel, they shall settle them:
Metzudat David
"When you spread out to the right and to the left." You shall strengthen yourself against the Chaldeans who dwell to your right and to your left.
And the desolate cities. The desolate cities will be settled by people, for they will multiply and increase.
Metzudat Zion
"תפרוצי" – The meaning is that of strengthening, as in: "What breach hast thou made?" (Genesis 38:29).
יירש. From the language of inheritance:
"Le-shamot." From the language of desolation (shemamah).
Malbim
"When you burst forth to the right and to the left, you will break through the boundaries to the right and to the left, and you will extend your land beyond these boundaries, until your seed will inherit nations. Since the gates of Israel will not suffice for them, they will inherit the cities of the nations, and even these will not suffice for them, until they will settle destroyed cities."
Fear not, for you shall not be ashamed. Neither be you confounded, for you shall not be put to shame; For you shall forget the shame of your youth, And the reproach of your widowhood shall you remember no more.
verse value 6382
Insights
Verse structure: 15 words, 73 letters. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "and·not·be·confounded" (וְאַל־תִּכָּלְמִ֖י, 8 letters). Words sharing gematria 31: not, not. 7 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "you·will·put·to·shame" (תֵב֔וֹשִׁי), "and·not·be·confounded" (וְאַל־תִּכָּלְמִ֖י), "be·ashamed" (תַחְפִּ֑ירִי). The root כי appears 3 times in this verse. 12 unique roots are used. Frequent roots: "not" (root לא, 286x in Isaiah); "for·not" (root כי, 221x in Isaiah); "do·not·fear" (root איל, 114x in Isaiah). The etnachta (major mid-verse pause) falls on 'be·ashamed', dividing the verse into phrases of 7 and 8 words.
Rashi
Your youths. Your young men:
Ibn Ezra
Tachfiri. Like “and the moon shall be darkened” (Isaiah 24:23), and the meaning is: “Do not fear when you are in exile.”
Your young men. This is an allusion to the exile of the young men, or alternatively, an allusion to the First Temple and also the Second Temple, during whose days many evils were intertwined for Israel.
"Your widowhood" – the deficiency of the kingdom:
Radak
"Do not fear. Do not fear that your going forth from this exile will be like your going forth from the other exiles, wherein you encountered many troubles and evils in the First Temple period and in the Second Temple period."
"For you shall not be ashamed." Forevermore, after you emerge from this exile, you shall never again have trouble, for when a person rises to greatness and then finds himself in lowliness afterward, he is ashamed and humiliated.
"For the shame of your youth." The troubles that befell you in your land, and since those days were ancient, they are called "youth."
"And the reproach of your widowhood" — the troubles that befell you during the exiles, when you were like a widow; and through the abundance of goodness, you will forget all the earlier troubles, as it is stated at the end of the book: "The former troubles shall be forgotten."
"And you shall not be ashamed." In the place of "do not fear" that was mentioned, meaning: do not be ashamed out of fear, that you will fear after you have entered your land; this will not be the case, for "you shall not be disgraced." And it is like "you shall not be put to shame," and it is an intransitive verb from the heavy conjugation, and similarly, "Lebanon was ashamed."
Metzudat David
“Fear not. Do not be afraid that your exodus from this exile will be like your exodus from the other exiles, in which you encountered many troubles and adversities in your land, for you shall no longer be ashamed forever by being subjugated and humbled before the nations.”
And do not be ashamed. To lift up your head and to show greatness in your thinking, lest you be exiled again:
"For you will not be ashamed." For she was assured that she would no longer be ashamed of going into exile.
"For you shall forget the shame of your youth." For the shame that was yours in the days of your youth, when you were exiled and wandering, that shame you shall forget, for such a thing shall not happen to you again, to be reminded by it of the former times.
And the reproach of your widowhood. The reproach that was upon you from the time that you were without a king, like a widow without a husband—that reproach you shall remember no more, for you shall no longer be kingless — the thing that recalled the former [reproach].
Metzudat Zion
Tachfiri. The matter is one of shame and disgrace, as in “and the moon shall be ashamed” (above 24:23).
Your youth. Your early years. And similarly, “You have shortened the days of his youth” (Psalms 89:46).
Malbim
“Do not fear.” The difference between shame (bushah) and disgrace (kelimah) is that shame is one who is ashamed of himself, whereas disgrace is one who receives disgrace from others. And the “gates” of the verse are restrictive: “Do not fear, for you shall not be ashamed; for you shall forget the shame of your youth, and you shall not be disgraced; for you shall not remember the disgrace of your widowhood.” This metaphorical woman, who is the Congregation of Israel, in her youth, while she still had a husband and was dwelling on her land, and her husband was the Lord of Hosts, had shame upon herself due to the evil of her deeds, for then she committed harlotry under her husband and served other gods. Even though she was not disgraced by others, for the other nations also served idols, the Prophet assured this barren one that her children and her husband would return to her in the future. “Do not fear lest you be ashamed of your evil deeds, for you shall forget the shame of your youth,” for the Lord will forgive and overlook these sins. Afterwards, when she was a widow—that is, after her husband left her due to her sins—she did not have shame from her deeds, for she no longer served idols. But she had disgrace and reproach from others because she was a widow, exiled, and desolate. The Lord assures her: “Do not be disgraced anymore by the nations due to your exile, for you shall not need to hide your face in secret in exile so that no one will see you, for the disgrace of your widowhood you shall not remember anymore.” The disgrace with which they reproached you because you were a widow, you shall not remember. (And here it says “you shall not remember,” for they cannot forget it completely since it was recent; rather, they will not mention it in their mouths. But the shame of youth, this they will forget even from their hearts, for that was in days of old.)
For your Maker is your husband, Hashem of hosts is His name; And the Holy One of Israel is your Redeemer, The God of the whole earth shall He be called.
verse value 3147
Insights
Verse structure: 12 words, 51 letters. Notable word values: "Hashem" (יְהֹוָ֥ה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "all·the·earth" (כׇל־הָאָ֖רֶץ, 6 letters). Words sharing gematria 346: his·name, all·the·earth. 2 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "your·husband" (בֹעֲלַ֙יִךְ֙), "your·Maker" (עֹשַׂ֔יִךְ). 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "for" (root כי, 221x in Isaiah); "all·the·earth" (root ארץ, 169x in Isaiah). The etnachta (major mid-verse pause) falls on 'his·name', dividing the verse into phrases of 6 and 6 words. Full calculation: כִּ֤י [for] (30) + בֹעֲלַ֙יִךְ֙ [your·husband] (132) + עֹשַׂ֔יִךְ [your·Maker] (400) + יְהֹוָ֥ה [Hashem] (26) + צְבָא֖וֹת [hosts] (499) + שְׁמ֑וֹ [his·name] (346) + וְגֹֽאֲלֵךְ֙ [and·your·Redeemer] (60) + קְד֣וֹשׁ [holy·one·of] (410) + יִשְׂרָאֵ֔ל [Israel] (541) + אֱלֹהֵ֥י [God·of] (46) + כׇל־הָאָ֖רֶץ [all·the·earth] (346) + יִקָּרֵֽא [will·be·called] (311) = 3147.
Ibn Ezra
"Behold, your lovers have..." The word "your lovers" is in the plural form, and likewise "your makers," as in "Let Israel rejoice in Him who made him" (Psalms 149:2), following the pattern of the words "Gods" and "lords," as I explained in the book of Genesis (Genesis 1:1). And the meaning of "your lovers" is like "your king," (and "your gods" like):
"God of all the earth" – the meaning is that all the nations will return to the Torah of the Lord, and likewise it is written: "Call upon all of them by the name of the Lord" (Zephaniah 3:9).
Radak
"For your Master." He who was your Lord is your Maker, and He who made you and established you will be your Master. For in exile, other lords mastered you, as it says, "Other lords beside You have ruled over us."
"The Lord of Hosts is His name. And the power is in His hand, for He is the Master of the hosts above and below."
"God of all the earth shall He be called." Then He shall be called [thus] – just as it is said, "and to serve Him with one accord," for all the nations will acknowledge Him then.
“Your masters and your makers”: The plural form is an expression of honor, like the word Elohim; similarly, “Israel shall rejoice in His Maker.”
Metzudat David
“Because of your lovers.” For your Master, who elevates and exalts you—behold, His name is the Lord of Hosts, for He rules over the heavenly and earthly hosts. And if so, who can stand against Him to nullify His deeds?
"And He who redeemed you." Is it not He who redeemed you, the Holy One of Israel, who is called the God of all the earth, and whose hand is over all His dominion? And He repeated the matter in different words.
Metzudat Zion
"Your masters." The term "masters" carries the sense of "owner," as in the verse "if the owner is with him" (Exodus 22:14).
"Your Maker": The matter refers to growth and elevation. And similarly, "Let Israel rejoice in His Maker" (Psalms 149:2).
Malbim
"For your Husband" — this corresponds to the two matters mentioned in the previous verse: against "the reproach of your widowhood," it says you shall remember it no more; the meaning is that "your Husband" will be He who is your Maker, whose name is the Lord of Hosts, and it is in His power to restore you to your place, for all the hosts are under His dominion. And against "the shame of your youth," it says you shall forget it; the meaning is that "your Redeemer" will be the Holy One of Israel (the name Holy One of Israel is applied to the Lord when Israel sanctifies Him through their deeds). And this indicates that you will then be holy to God. And also then He will be called the God of all the earth, for then all the earth and all the nations will serve Him and recognize His divinity; and how could it be imagined that you would sin then?
For Hashem has called you As a wife forsaken and grieved in spirit; And a wife of youth, can she be rejected? Says your God.
verse value 3502
Insights
Verse structure: 12 words, 52 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "for·as·wife" (כִּֽי־כְאִשָּׁ֧ה, 6 letters). 6 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "for·as·wife" (כִּֽי־כְאִשָּׁ֧ה), "and·grieved·of" (וַעֲצ֥וּבַת), "called·you" (קְרָאָ֣ךְ). The root אשה appears 2 times in this verse. 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "said" (root אמר, 244x in Isaiah); "for" (root כי, 221x in Isaiah). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 6 and 6 words. Full calculation: כִּֽי־כְאִשָּׁ֧ה [for·as·wife] (356) + עֲזוּבָ֛ה [forsaken] (90) + וַעֲצ֥וּבַת [and·grieved·of] (574) + ר֖וּחַ [spirit] (214) + קְרָאָ֣ךְ [called·you] (321) + יְהֹוָ֑ה [Hashem] (26) + וְאֵ֧שֶׁת [and·wife·of] (707) + נְעוּרִ֛ים [youth] (376) + כִּ֥י [for] (30) + תִמָּאֵ֖ס [will·be·rejected] (501) + אָמַ֥ר [said] (241) + אֱלֹהָֽיִךְ [your·God] (66) = 3502.
Rashi
“When she is rejected.” When she is rejected, there are times when he becomes slightly angry with her.
Ibn Ezra
For, etc. Because it said, ‘and the reproach of your widowhood,’ meaning that the nations reproach Israel for having no king, God said: ‘You were like a forsaken woman, troubled in spirit, whose husband has forsaken her,’ yet behold, her husband is alive, as it is stated, ‘for your Makers are your husbands.’ And the word *atzuvat* is a noun/adjective form and not a passive participle, even though it follows that pattern. Therefore it is written: ‘the LORD has called you, and, like a wife of youth who is rejected,’ says God — and so you were.
Radak
“Like a woman.” You are not like a woman whose husband has died, for your Husband is alive and established forever; rather, you are like a woman with whom her husband has become angry and who has been abandoned for many days.
“V’atzevat ruach” (and a sorrowful spirit): Thus the Lord has called your name, “A forsaken woman,” and not “A widow.” And should you say that He will forsake you forever because He has rejected you—behold, you are the wife of your youth, and her husband will never reject her forever.
Metzudat David
"For as a forsaken woman, etc." This means that the Lord calls you to return to Him, just as a woman who has been divorced from her husband and is distressed in spirit, when her husband calls her to return to him.
“Wife of your youth.” Just as a wife of one’s youth, if she becomes loathsome in the eyes of her husband, this loathing will not endure, for he will return and have compassion on her; so too has your God spoken to have compassion on you.
Metzudat Zion
And it was in anguish. From the term "etzavon" (anguish):
"When she is rejected." If she is rejected:
Malbim
For it is like a woman: He returns to speak concerning these two matters that He mentioned, namely that Israel, while they were still upon their land, were unfaithful after their gods, and they were likened to a woman of youth who sits under her husband and has not yet left him, but He is disgusted with her due to her sins. But in the days of her exile, they are likened to a woman whose husband has left her and gone his way. And concerning this it says, “Like a forsaken and distressed in spirit woman, the Lord called you.” When you are in exile, you are likened to a woman forsaken by her husband, and she is distressed in spirit because her husband has left her. But even initially, before He left you, while you were still dwelling with Him upon your land, you were a woman of youth whom He despised due to the evil of her deeds. Your God said of you: Even at the time when your God had not yet left you, you were already detestable in His eyes due to the evil of your deeds. Now, there is a difference between them when they desire to repair their times and fill their deficiencies, for the one forsaken by her husband requires that her husband know her troubles and her distress of spirit and have mercy on her, whereas the one who is detestable to her husband, while he is still with her, requires that He do kindness for her by forgiving her sins. And concerning this it says: (Like a forsaken and distressed in spirit woman).
For a small moment have I forsaken you; But with great compassion will I gather you.
verse value 1549
Insights
Verse structure: 6 words, 30 letters. The shortest word is "young" (קָטֹ֖ן, 3 letters) and the longest is "but·with·compassion" (וּבְרַחֲמִ֥ים, 7 letters). 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "for·a·moment" (בְּרֶ֥גַע), "I·left·you" (עֲזַבְתִּ֑יךְ), "but·with·compassion" (וּבְרַחֲמִ֥ים). 6 unique roots are used. Frequent roots: "I·left·you" (root עזב, 22x in Isaiah); "I·will·gather·you" (root קבץ, 20x in Isaiah). The etnachta (major mid-verse pause) falls on 'I·left·you', dividing the verse into phrases of 3 and 3 words. Full calculation: בְּרֶ֥גַע [for·a·moment] (275) + קָטֹ֖ן [young] (159) + עֲזַבְתִּ֑יךְ [I·left·you] (509) + וּבְרַחֲמִ֥ים [but·with·compassion] (306) + גְּדֹלִ֖ים [great] (87) + אֲקַבְּצֵֽךְ [I·will·gather·you] (213) = 1549.
Ibn Ezra
Regarding the word "b'regah" (in a moment): The bet of "b'regah" is added, like the bet in "be'reshit" (in the beginning). And there is one who explained that it is derived from "rog'ei ha-yam" (the calm of the sea) (Isaiah 51:15), and the proof is from the word "ve'rachamim" (and with mercy).
Radak
In a moment. Even though the days of the exile are long, they will all be considered as a small moment in comparison to the mercy that will be great when I gather you; and the letter bet in "in a moment" means that the days in which I abandoned you—those days are a moment in comparison to the days of goodness.
Metzudat David
In a small moment I have forsaken you, but with great compassion I will gather you. The forsaking with which I have forsaken you was not merely a small moment in contrast to the gathering with which I will gather you, for with great compassion you will be and endure for many days.
Malbim
"In a moment of anger I hid My face from you" (Isaiah 54:7) — know that this abandonment will be considered as if it lasted only a brief moment, in comparison to the magnitude of the salvation that follows, for "with great compassion I will gather you" (ibid.). For against abandonment, compassion is required. Now, however, it says, "a wife of youth who is despised", and in this case compassion is not effective, for He is angry with her due to the punishment, and therefore first He must remove His anger from her through kindness and forgiveness of the sin.
In a little wrath I hid My face from you for a moment; But with everlasting kindness will I have compassion on you, Says Hashem your Redeemer.
verse value 3555
Insights
Verse structure: 12 words, 48 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "wrath" (קֶ֗צֶף, 3 letters) and the longest is "I·hid" (הִסְתַּ֨רְתִּי, 6 letters). 2 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "in·overflow·of" (בְּשֶׁ֣צֶף), "and·in·mercy·of" (וּבְחֶ֥סֶד). 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "said" (root אמר, 244x in Isaiah); "my·face" (root פנים, 88x in Isaiah). The etnachta (major mid-verse pause) falls on 'I·will·have·compassion·on·you', dividing the verse into phrases of 9 and 3 words. Full calculation: בְּשֶׁ֣צֶף [in·overflow·of] (472) + קֶ֗צֶף [wrath] (270) + הִסְתַּ֨רְתִּי [I·hid] (1075) + פָנַ֥י [my·face] (140) + רֶ֙גַע֙ [a·moment] (273) + מִמֵּ֔ךְ [from·you] (100) + וּבְחֶ֥סֶד [and·in·mercy·of] (80) + עוֹלָ֖ם [ever] (146) + רִחַמְתִּ֑יךְ [I·will·have·compassion·on·you] (678) + אָמַ֥ר [said] (241) + גֹּאֲלֵ֖ךְ [your·Redeemer] (54) + יְהֹוָֽה [Hashem] (26) = 3555.
Rashi
“With the overflow of anger.” Menachem interpreted it as “a fierce anger,” and Donash said, “with a little anger,” like “in a small moment I have forsaken you,” and so too does the Targum.
"And with kindness forever." That it will be established forever.
Ibn Ezra
"In a little [wrath]." It has no parallel elsewhere [in Scripture], and the meaning is similar to "a little."
“And with an everlasting kindness.” The opposite of a moment. Behold, the meaning is that the kingdom of Israel will stand forever, as it is explicitly stated in the Book of Daniel (Daniel 7:27). Behold, the days of exile, even if they are prolonged, are like a moment in comparison to the days of the kingdom, which will not cease.
Radak
"In the flood of wrath." This verse is in the manner of the first verse, except that it repeats the matter in different words to strengthen the matter. The word "b'setzef" Menachem explained according to the context as "in the heat of wrath," and my master and father of blessed memory explained it as "with a little wrath," and so did Jonathan translate it: "In a small moment I lifted My Presence from you."
Metzudat David
"In the overflow of anger." With a little anger I hid My face from you, only for a moment. That is to say, it will be considered only as a moment in comparison to lovingkindness, for I will have mercy on you with everlasting lovingkindness.
Metzudat Zion
“beshatzaf.” In a small amount; so too the Targum, and it has no parallel.
Malbim
"In the outburst of My anger I hid My face from You for a moment" — that which I hid My face from You for a moment, by means of the anger and abhorrence, was only a small amount of anger, in light of the value of the kindness of forgiving the sin, for "with everlasting kindness I have had compassion on You" — the compassion was derived from the everlasting kindness by which I forgave Your sin forever.
For this is as the waters of Noah to Me; for as I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I would not be wroth with you, nor rebuke you.
verse value 4498
Insights
Verse structure: 15 words, 60 letters. Verse gematria: 4498 is divisible by 26, the value of the divine name Hashem. The shortest word is "Noah" (נֹ֙חַ֙, 2 letters) and the longest is "and·from·rebuke·you" (וּמִגְּעׇר־בָּֽךְ, 7 letters). Words sharing gematria 832: I·swore, I·swore. 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "Noah" (נֹ֙חַ֙), "waters·of·Noah" (מֵי־נֹ֛חַ), "from·being·angry" (מִקְּצֹ֥ף). The root שבע appears 2 times in this verse. 14 unique roots are used. Frequent roots: "with·you" (root על, 200x in Isaiah); "that" (root אשר, 176x in Isaiah); "upon·the·earth" (root ארץ, 169x in Isaiah). The etnachta (major mid-verse pause) falls on 'upon·the·earth', dividing the verse into phrases of 10 and 5 words.
Rashi
“For this is to Me like the waters of Noah.” It is an oath in My hand, and He proceeds to expound His statement, as [when] I swore that the waters of Noah should no longer pass over the earth, etc.
Ibn Ezra
"For the waters of Noah. The flood that was in the days of Noah:"
"This. The meaning of 'this' is: the decree that I have decreed, and the consolation that I have spoken."
And just as I swore that a flood would not again pass over the earth like the waters of Noah, which is the verse: “I will never again smite all living things” (Genesis 8:21):
And the meaning of “from being angry with you” is: because He compared her to a forsaken woman.
Radak
“Even the waters of Noah.” There is a dispute among the manuscripts regarding this word. In most manuscripts, it consists of two words, and Menachem interprets it as “the waters of the flood,” which are attached to “Noah” because they occurred in his days and he was saved from them. And there are manuscripts in which it is a single word, like “the days of her menstrual impurity.” And so did Jonathan render it: “Like the days of Noah.” In any case, the meaning is one: He said, “Just as the matter of the waters of the flood that were in the days of Noah, concerning which I swore that they would no longer pass over the earth, and it is a decree that will not be annulled; so too I have sworn after your going forth from exile, that I will no longer be angry with you or rebuke you.” And the meaning of this exile and captivity is that it is for you like the waters of Noah: just as they will not be again, so too there will be no more exile for you. And the oath of the waters of Noah is that He said twice, “Never again shall all flesh be cut off by the waters of the flood,” and “There shall never again be a flood to destroy all flesh.” Thus our Sages interpreted it and derived from it that “not, not” constitutes an oath, and from “not, not” being an oath, they also learned that “they, they” likewise constitutes an oath. And there is an interpretation that the covenant is the oath, as it is stated, “And I will establish My covenant with you,” and the covenant is the confirmation of the matter, and so too an oath is the confirmation of the matter.
He rebukes you. The ayin is pronounced with a chataf qamats.
Metzudat David
For who is Noah, etc. The wrath is thus: just as the waters of the Flood were in the days of Noah, concerning which I swore that there would be no more waters of the Flood, so too I swore, etc.
Metzudat Zion
From the word "passing by." So that it is not "passing by," and similarly from the word "wrath," as in "[I will command the clouds] from raining rain upon it" (above, 5), and from the word "rebuking." The meaning is a cry of reproof.
Malbim
"For this is to Me like the waters of Noah" says [the Holy One, blessed be He], just as I swore in the days of Noah that I would never again bring a flood upon the world, because I had compassion upon the entire world so that it would not be destroyed, so too you are precious in My eyes as the entire world. And the possibility of My becoming angry with you is difficult in My sight, as if I had brought a flood of waters to destroy all flesh. And since I swore not to pass over the waters of Noah again, so too I swore two oaths: 1. [I swore] not to become angry with you on account of your iniquity (and this limits [the comparison] against "the wife of your youth, whom you have forsaken"); 2. [I swore] not to rebuke you in order to exile you (and this limits [the comparison] with "a forsaken woman, whose spirit is broken").
For the mountains may depart, and the hills be removed; but My kindness shall not depart from you, neither shall My covenant of peace be removed, says Hashem that has compassion on you.
verse value 4665
Insights
Verse structure: 15 words, 69 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "and·the·hills" (וְהַגְּבָע֖וֹת, 7 letters). 8 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "they·will·feel" (יָמ֔וּשׁוּ), "shall·be·removed" (תְּמוּטֶ֑ינָה), "and·my·mercy" (וְחַסְדִּ֞י). The root מוש appears 2 times in this verse. 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "not" (root לא, 286x in Isaiah); "said" (root אמר, 244x in Isaiah). The etnachta (major mid-verse pause) falls on 'shall·be·removed', dividing the verse into phrases of 5 and 10 words.
Rashi
For the mountains shall depart. Even if the merit of the fathers and mothers should be exhausted, My lovingkindness shall not depart from you.
Ibn Ezra
"Surely, etc." The meaning is: It is possible that the usage of "mountains" refers only to "Your lovingkindness shall not depart from me, and the covenant of my peace shall be between me and You," and the meaning is like that of a man with his wife, between whom there is a covenant of peace.
T’mutina. Like t’shuvina (Ezekiel 16:55), for feminine forms of second-conjugation verbs appear in two patterns:
Radak
For the mountains shall depart. The mountains and the hills are the things that exist on earth, and even so, at times they shall be removed and shaken by an earthquake. But My kindness and My covenant with you are more enduring, that they shall not be removed forever. And one should explain that the mountains and the hills are an allegory for the princes of the nations.
Metzudat David
For the mountains shall be removed. Sometimes it happens that the mountains, despite their great strength, are dislodged and displaced from their place due to an earthquake, and likewise the hills are shaken to fall upon the earth.
And My kindnesses. But "My kindnesses" are a matter that endures and will not depart from you, and I have assured you of the covenant of My peace, etc. And the matter is repeated in what is stated:
Metzudat Zion
ימושו. The meaning is removal, as in: "The pillar of cloud did not depart" (Exodus 13:22).
Tmotina. From the language of inclination:
Malbim
For the mountains shall depart, He adds to say: Not only is it difficult for Me to destroy you, just as it is difficult for Me to destroy the entire world, but even if it were conceivable that the mountains should depart, and that I should erase the entire universe that is upon the face of the earth, and that I should annul the oath of the Flood, nevertheless, My lovingkindness shall not depart from you. (And behold, the mountains are the great ones, and the hills are the small ones; and "departing" (yamoshu) implies departing with intent, whereas "crumbling" (temoten) is due to a weakness of strength. And if the mountains were to depart with intent, then the small hills adjacent to the mountains would crumble due to the weakness of their strength, since they would have no support from the mountains. And according to this, He compares the lovingkindness of the Lord to the great mountains, and His covenant of peace which He made with Israel to the hills that rely upon the strength of the mountains. For thus, this covenant of peace does not rely upon the merit of Israel, but rather upon the lovingkindness of the Lord. And if the lovingkindness of the Lord were to depart, the covenant of peace would crumble of its own accord due to its weakness, for it is weak in itself, apart from the lovingkindness of the Lord. But since the lovingkindness of the Lord does not depart from them—for lovingkindness is a permanent matter, since it does not depend upon the deeds of the people—and His righteousness does not change either with the changing of their deeds—it necessarily follows that the covenant of My peace, which relies upon these lovingkindnesses, shall not crumble.)
O you afflicted, tossed with tempest, and not comforted, behold, I will set your stones in fair colours, And lay your foundations with sapphires.
verse value 2190
Insights
Verse structure: 11 words, 49 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "and·I·will·found·you" (וִֽיסַדְתִּ֖יךְ, 7 letters). 7 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "was·stormed" (סֹעֲרָ֖ה), "comforted" (נֻחָ֑מָה), "laying" (מַרְבִּ֤יץ). 11 unique roots are used. Frequent roots: "not" (root לא, 286x in Isaiah); "they" (root הן, 86x in Isaiah); "I" (root אנכי, 26x in Isaiah). The etnachta (major mid-verse pause) falls on 'comforted', dividing the verse into phrases of 4 and 7 words. Full calculation: עֲנִיָּ֥ה [poor] (135) + סֹעֲרָ֖ה [was·stormed] (335) + לֹ֣א [not] (31) + נֻחָ֑מָה [comforted] (103) + הִנֵּ֨ה [they] (60) + אָנֹכִ֜י [I] (81) + מַרְבִּ֤יץ [laying] (342) + בַּפּוּךְ֙ [in·the·antimony] (108) + אֲבָנַ֔יִךְ [stone] (83) + וִֽיסַדְתִּ֖יךְ [and·I·will·found·you] (510) + בַּסַּפִּירִֽים [with·the·sapphires] (402) = 2190.
Rashi
“Storm.” Her heart is storm-tossed with the multitude of her troubles.
"I will lay [your stones] in antimony (pukh)." I will pave your floor with stones of nofekh [carbuncle].
Ibn Ezra
A poor, storm-tossed one. Like “going and storm-tossed” [Jonah 1:11], or that she is standing in the midst of a storm—this is Jerusalem.
“Puch.” A precious black stone, and there are those who say that the sapphire is like it (Exodus 28:18):
Your stones. That they may build with them:
“On the sapphire stones.” Precious red stones, as I explained in Lamentations (4:7):
Radak
A poor woman, a storm. She is storm-tossed in the tempest of exile:
She was not comforted. Explanation: Until now she was not comforted. And the Targum translates: “The darkness receives the disgrace of the city,” etc.
“Spread out” – that is, “cause to sit” or “cause to lie down,” meaning that the foundation stones should be crushed stones, which are like sand, and they are precious stones, and upon them I will spread out the stones of the wall. And similarly, “I have set you in sapphires” – and this refers to Jerusalem. And the Targum says: “Behold, I have paved it,” etc.
Sapphir. The Gaon Rabbi Saadia explained that it is a white stone, and the scholar Rabbi Abraham wrote that it is red. And the Targum [renders it] as "stones of taban," as Onkelos translated: "the white of the sapphir" as "the work of taban stone."
Metzudat David
“An afflicted woman, tossed to and fro.” This refers to Jerusalem, saying that she is like an afflicted woman, trembling like one shaken by a storm wind, with no one to comfort her.
“Scatter you with pebbles” – I will scatter the floor stones and lie in the pebbles, for one pours [pebbles] from beneath the stone floor into the place of the sand, for thus is the manner of pouring sand beneath floor stones to set the stones therein; “and I will establish you” – I will place the foundations in sapphires.
Metzudat Zion
marbitz. The word means "to lay down" or "to place," referring to the laying down of the stone:
In kohl. It is blue, and it is fine like sand, and with it women dye their eyes, as it is said, “And she put kohl on her eyes” (II Kings 9:30).
In sapphires. The name of a precious stone:
Malbim
“Poor one”: After it prophesied concerning the barren woman that her children would increase—which is an allegory for the ingathering of the exiles—it depicts that at that time Zion would still not be built in its glory, and this “poor one,” who is Zion, would still be in turmoil with the fury of her spirit because she has not yet been comforted. (And similarly, it spoke above [49:14]: “Behold, these come from afar, and Zion says, ‘The Lord has forsaken me.’” This also intimates that at the time of the gathering of the exiles, Zion would still sit in desolation, as I explained there.) The barren woman says, “I am already full of singing, for many are the children of the desolate one,” but the poor one is still in turmoil, for she has not yet been comforted (the land has become full with the children of the exiles, yet Zion is still not built). He answers her: “Behold, I will lay your stones with fair colors (pukh).” The stones upon which the foundation will rest will be nofekh-stone, and the foundation itself will be of sapphire.
And I will make your pinnacles of rubies, and your gates of carbuncles, and all your border of precious stones.
verse value 3074
Insights
Verse structure: 8 words, 46 letters. The shortest word is "a·precious·stone" (כַּֽדְכֹד֙, 4 letters) and the longest is "and·all·your·border" (וְכׇל־גְּבוּלֵ֖ךְ, 8 letters). 6 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "a·precious·stone" (כַּֽדְכֹד֙), "your·pinnacles" (שִׁמְשֹׁתַ֔יִךְ), "stone" (לְאַבְנֵ֣י). The root אבן appears 2 times in this verse. 7 unique roots are used. Frequent roots: "and·I·will·make" (root שום, 40x in Isaiah). The etnachta (major mid-verse pause) falls on 'fiery glow', dividing the verse into phrases of 6 and 2 words. Full calculation: וְשַׂמְתִּ֤י [and·I·will·make] (756) + כַּֽדְכֹד֙ [a·precious·stone] (48) + שִׁמְשֹׁתַ֔יִךְ [your·pinnacles] (1070) + וּשְׁעָרַ֖יִךְ [and·your·gates] (606) + לְאַבְנֵ֣י [stone] (93) + אֶקְדָּ֑ח [fiery glow] (113) + וְכׇל־גְּבוּלֵ֖ךְ [and·all·your·border] (117) + לְאַבְנֵי־חֵֽפֶץ [of·stones·of·delight] (271) = 3074.
Rashi
Kadkad. A species of precious stone:
“Your suns.” The Targum renders it “your mother,” and Menachem, his colleague, connects it to the word “they serve” (yishmeshunahu). And there are those who explain that the term “shemeshot” refers to window suns, through which the sun shines, and they construct a partition opposite them of various colored types of glass for ornamentation. And the Midrash on Psalms explains “your suns” as referring to “The sun and the shield” (Psalms 84:12), namely, the battlements of the wall.
“Of stones of aqdach.” The Targum translates “of stones of aqdach” as “of stones of gemar,” and it renders the word “aqdach” as “charcoals.” It explains that “aqdach” is derived from the root qadach, meaning “to kindle fire,” and refers to a type of precious stone that burns like torches; this is the carbuncle, a term denoting an ember. Others explain that the word “maqdach” refers to large stones, such that the entire hollow of the doorway is carved out from within them, and the doorposts, lintel, and threshold are all hewn from the same stone.
"Of stones of desire": Of stones of need.
Ibn Ezra
“And I will set the onyx stone.” There is no evil in the word *kadkod* in the Bible, and it is a precious stone.
“Your shimshot [window-panes].” From the root shemesh (sun); they are the windows in which glass is set; this is the custom of royal palaces.
[And your gates]. And they are those that serve at the gate:
Akdach. A precious stone, and the aleph is an extra letter, and it is from the root of “for a fire is kindled in My anger” (Deuteronomy 32:22):
“Of stones of desire.” A person has desire for them, unlike all other stones which are discarded, for there is no desire for them.
Radak
"And I will set" – the Jerusalem Targum translates it as "I will set a sapphire stone, a chadkadina stone, and a sapirina stone," and "nofech" is a black pearl.
“Your suns.” The windows through which the sun enters: perhaps the openings of the windows are made of kaddod, or perhaps the windowpanes themselves are constructed of kaddod, as is done with glass dyed with various colors; and when the spark of the sun strikes them, the appearance is beautiful from within.
“With stones of flint.” The lamed indicates the essence, like the lamed in “You shall make all its vessels of copper” (Exodus 27:3), “He killed Abner” (2 Samuel 3:27), and “The third [shot] at Absalom” (2 Samuel 18:14).
"Akadach": A stone that shines like fire. And likewise, "I walked among stones of fire." Therefore, it is called "akadach" from the root "kadach" (to glow with fire). And so did Jonathan the Translator render it: "to stones of embers," as in the translation of "gechalah" (coal/ember) as "gumra" (ember).
“Of precious stones.” Stones in which there is desire. And what he said, “All your border,” means that it is not Jerusalem alone, but also the cities of its border. And it is possible to interpret according to the one who says, “Of flint stones, of precious stones,” that they serve as a metaphor, meaning that the stones that were there initially, I will place them as fine stones and precious gems. And so too according to the one who says, “And you will set them for a forest,” and similar verses. And these matters may be so according to their literal meaning, or it is possible that they are a metaphor for the great abundance that will be for Israel and the abundance of goodness, such that if they wish, they will build their structures with fine stones and precious gems.
Metzudat David
"And I will set in them sardonyx" – the partitions of the windows through which the sun shines, I will make of sardonyx, the most luminous stone.
And your gates. The doorposts of the gates will be turned into the most brilliant carbuncles:
"And all your borders." Stones of pavement: "All your borders" will be transformed into stones of desire, meaning precious stones that people desire and want, unlike other stones that are cast off in the streets.
Metzudat Zion
כדכד: The name of a precious stone that shines. And similarly, “and ramoth, and כדכד” (Ezekiel 27:16). And it is from the language of “the kindling of fire” (Job 41:19).
Your ministers. From the word "sun":
Akdaḥ. The name of a precious stone that shines, and it is from the expression “kindling fire” (above 50).
Chafetz. The matter of desire:
Malbim
"And I will set" (v'shameti) "lapis lazuli" (kadkod), this is the sardius stone (in accordance with the opinion of our Sages of blessed memory). "Your windows shall be of beryl" (shemeshayich) and "your gates of carbuncles" (avnei akdach). The intent is that the beryl (nophach) was the stone of Judah, which is the sign of kingship; and the sapphire (sappir) was the stone of Issachar, which is the sign of wisdom and Torah. These two established the foundation: the crown of kingship and the crown of Torah. The sardius (shoham) was the stone of Joseph, which is the sign of success and wealth; this shall be the window of the sun, a sign that the sun will empty for them the fullness of its harvests—the sun being wealth and success. The carbuncle (akdach) was the stone of Levi, the sign of service; this shall be the gate, "This is the gate of the Lord; the righteous shall enter through it." And "all your border shall be of precious stones" (avnei chafetz), for the stones of the remaining tribes will be set in the other parts of the structure. Moreover, the general intent is that all the tribes will then be united and will no longer be divided into two kingdoms. Now, the strife and separation in the nation will arise due to four causes: two internal and two external. The internal ones are: 1. Through poverty; regarding this, he preceded [the mention of division] with the abundance of wealth and success that they will have. 2. It will be through strife in faith and sects that will divide over religion, as was the case in the Second Temple period, when the Sadducees and Boethusians arose; and regarding this he said:
And all your children shall be taught of Hashem; and great shall be the peace of your children.
verse value 920
Insights
Verse structure: 6 words, 27 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "and·great" (וְרַ֖ב, 3 letters) and the longest is "and·all·your·sons" (וְכׇל־בָּנַ֖יִךְ, 7 letters). 2 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·all·your·sons" (וְכׇל־בָּנַ֖יִךְ), "taught" (לִמּוּדֵ֣י). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "and·all·your·sons" (root כל, 93x in Isaiah); "your·sons" (root בן, 43x in Isaiah). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 3 and 3 words. Full calculation: וְכׇל־בָּנַ֖יִךְ [and·all·your·sons] (138) + לִמּוּדֵ֣י [taught] (90) + יְהֹוָ֑ה [Hashem] (26) + וְרַ֖ב [and·great] (208) + שְׁל֥וֹם [peace] (376) + בָּנָֽיִךְ [your·sons] (82) = 920.
Ibn Ezra
“And all your children shall be taught” – like “students,” and behold, the word is an adjective describing the noun:
And the word rav (great/increase) is a future tense verb, due to the vav.
Radak
“And all your children shall be taught by the Lord.” The word “taught” (limudei) is in the form of an adjective, as we explained regarding the phrase “to listen to teachings.” This is in accordance with the idea expressed by the prophet Jeremiah: “And they shall no longer teach, each man his neighbor and each man his brother, saying, ‘Know the Lord,’ for they shall all know Me, from the least of them to the greatest of them.”
And the peace of your children shall be multiplied. This means that it will increase, for the word "rab" is a past-tense verb from the class of doubled roots, but it is construed as referring to the future due to the presence of the vav.
Metzudat David
“Students of the Lord.” This means that they will be endowed with wisdom, as if they were students of the Omnipresent, blessed be He.
And much peace to your sons. The peace of your sons will be very great:
Metzudat Zion
"Students of the Lord." "Disciples of the Lord." And similarly, it is written: "the Torah among my disciples" (above, chapter 8).
Malbim
And all your children shall be taught of the Lord, meaning that they will receive instruction and faith from the Lord, until there will be no dispute among them concerning such matters. And consequently, "And great shall be the peace of your children," for two enemies will still stand against them from without, in a manner like this: A. Oppressors who act for the sake of money. B. Enemies who come against lives. Regarding this, it is said:
In righteousness shall you be established; be you far from oppression, for you shall not fear, And from ruin, for it shall not come near you.
verse value 3570
Insights
Verse structure: 10 words, 46 letters. The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "you·will·be·established" (תִּכּוֹנָ֑נִי, 6 letters). Words sharing gematria 61: for·not, to·you. 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "you·will·be·established" (תִּכּוֹנָ֑נִי), "be·far" (רַחֲקִ֤י), "from·oppression·of" (מֵעֹ֙שֶׁק֙). The root כי appears 2 times in this verse. 9 unique roots are used. Frequent roots: "for·not" (root כי, 221x in Isaiah); "to·you" (root אל, 95x in Isaiah); "will·not·come·near" (root קרב, 31x in Isaiah). The etnachta (major mid-verse pause) falls on 'you·will·be·established', dividing the verse into phrases of 2 and 8 words. Full calculation: בִּצְדָקָ֖ה [in·righteousness] (201) + תִּכּוֹנָ֑נִי [you·will·be·established] (536) + רַחֲקִ֤י [be·far] (318) + מֵעֹ֙שֶׁק֙ [from·oppression·of] (510) + כִּי־לֹ֣א [for·not] (61) + תִירָ֔אִי [you·will·fear] (621) + וּמִ֨מְּחִתָּ֔ה [and·from·destruction] (499) + כִּ֥י [for] (30) + לֹֽא־תִקְרַ֖ב [will·not·come·near] (733) + אֵלָֽיִךְ [to·you] (61) = 3570.
Rashi
"Keep far from oppression." Just as (above, 52b) it says, "Shake yourself free from the dust," so too, you should keep far from those who oppress you.
"Keep far from oppression" Keep far from oppressing people, as the wicked do, who gather wealth through robbery. But you will not need to rob, for you will not fear poverty and destitution and terror, for they will not come and befall you. (Abarbanel)
(“In the charity that you will do, you will be steadfast in the redemption of the world, and you will be far from oppressing people, for you will not see even fear, nor will there be dread for you from them, and you will be far from terror, that it will not come near to you, unless it is a messenger [of evil]”):
Ibn Ezra
“With righteousness you shall be established.” It is from the hitpael conjugation, and the tav is assimilated. The meaning is that Israel will do justice in the world, and the nations will not oppress them according to the manner of kings.
And the meaning of “Do not fear” is: Because of the oppression and violence, the Lord will remove the kingdom.
Radak
In righteousness. In the righteousness that you will do, you will be established in greatness forever, and you will be far from oppressing people.
"For you shall not fear." Even fear and dread shall not be yours from them, and you shall be far removed from their blow, so that it shall not come near you. The matter is expressed in a double manner with different words.
“רחקי” (Distance yourself). Just as it is written “תרחקי” (you will distance yourself), and similarly “ומות בהר” (and die on the mountain), just as it is written “ותמות” (and you will die), and “שים בסלע קנך” (place your nest in a rock), just as it is written “ותשים” (and you will place).
Metzudat David
"Through charity." Because of the charity that you will do, you will be established in all good.
"Keep far from oppression." Be distant from the oppressors, so that you will not fear them in the least.
And from terror. And it shall be distant from terror, for it cannot come near to you, and it shall therefore be distant from it.
Metzudat Zion
“Tikonenī.” The word is in the form of “preparation” (hakhana).
“for you shall not fear.” “that you shall not fear”:
And from "michtah." The meaning is "brokenness and fear," as in "and do not be afraid" (Joshua 1:9).
Malbim
“In righteousness you shall be established” – the building that I mentioned, that Zion will be built from precious stones, the completion of the building will be through charity, which is the “good deeds” between man and God, by virtue of which one will also be saved from the two destroyers that come from outside: 1. Through it, distance yourself from oppression, for through it you will not fear the one who oppresses your property; 2. Through it, you will also distance yourself from the sword, which comes upon your soul to kill you, for the sword will not be able to come near you.
Behold, they may gather together, but not by Me; Whosoever shall gather together against you shall fall because of you.
verse value 2011
Insights
Verse structure: 9 words, 32 letters. The shortest word is "they" (הֵ֣ן, 2 letters) and the longest is "from·me" (מֵאוֹתִ֑י, 5 letters). 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "surely" (גּ֥וֹר), "from·me" (מֵאוֹתִ֑י), "who?·attacks" (מִי־גָ֥ר). The root גור appears 2 times in this verse. 7 unique roots are used. Frequent roots: "because·of·you" (root על, 200x in Isaiah); "they" (root הן, 86x in Isaiah); "who?·attacks" (root מי, 32x in Isaiah). The etnachta (major mid-verse pause) falls on 'from·me', dividing the verse into phrases of 5 and 4 words. Full calculation: הֵ֣ן [they] (55) + גּ֥וֹר [surely] (209) + יָג֛וּר [will·sojourn] (219) + אֶ֖פֶס [but·not] (141) + מֵאוֹתִ֑י [from·me] (457) + מִי־גָ֥ר [who?·attacks] (253) + אִתָּ֖ךְ [against·you] (421) + עָלַ֥יִךְ [because·of·you] (130) + יִפּֽוֹל [will·fall] (126) = 2011.
Rashi
“Behold, he shall surely fear — without Me.” Behold, he shall fear and be in dread — [“yagur”] of the root of fear; the one with whom I am not — that is Seir [Esau].
“Who is with you?”—Who is gathered against you for war, or who is a stranger, one who has provoked you? And our Sages interpreted it regarding converts, to say that we do not accept converts in the days of the Messiah. And even according to the simple meaning of the verse, it is possible that it refers to those who became converts with you in your poverty; upon you they will fall in your wealth, just as it is written, “He fell upon the face of all his brothers” (Genesis 25:18).
Ibn Ezra
"Behold, etc." Rabbi Yonah said: "Behold, 'a sojourner shall sojourn' – the word 'sojourn' (yagur) is akin to the word 'assemble' (chibur), as it is stated, 'They were destroyed, i.e. their granaries' (Joel 1:17), where the term 'hiding places' (megurot, i.e. granaries) is related to sojourning. The meaning is: Is it possible that an assembly (chibur) should come together except by My permission? And this refers to Gog and Magog."
“Who is your sojourner?” – Explanation: He who has joined and been with you, and returns upon you, then he will fall. And the correct view in my eyes is that “sojourner will sojourn” according to its proper meaning, and thus it is: Is it possible that a sojourner will dwell with you in a land that is mine, except by my permission? Whoever desires to dwell with you in my land, upon you he will fall, like “to the Chaldeans you will fall” (Jeremiah 37:13), “he fell upon all his brothers” (Genesis 25:23), and the meaning is that he will cast himself under your authority.
Radak
“Behold, they shall surely gather.” Its meaning is as its Targum: the sense is gathering, like “goats shall gather upon me.” And according to its simple meaning, it is interpreted thus: “Behold, nations shall gather against you.”
“Naught from Me.” This means not by My command, as you were previously gathered against on other occasions by My command, such as Sennacherib and Nebuchadnezzar. But these nations that will gather against you, namely Gog and Magog, are not acting by My command, and that gathering is not from Me. And even though it is stated in the prophecy of Ezekiel, “I will bring you up from the uttermost parts of the north, and bring you against the mountains of Israel,” and what is said, “Things will come into your mind,” this is the very matter itself: for God placed in his heart the intention to come there not to harm Israel, but for their benefit, to take vengeance for Israel from him and from the other idolaters who harmed Israel. And in the Land of Israel He will take His vengeance from them for the sake of His Name, for the honor of Israel, and for their benefit, so that their spoils and plunder will be for Israel. This is the interpretation of “Naught from Me”: they will not come from Me to harm you, even though such is their thought.
“Whoever gathers against you shall fall.” Whoever gathers against you to fight shall fall, as it is said regarding the mountains of Israel: “He shall fall.”
Metzudat David
“Behold, a stranger shall dwell.” Truly, he shall be in awe and fear, namely he who is absent, separated, and distant from Me.
"Who is your companion?" He who had a dispute and strife with you—he will fall under your influence to dwell with you, to become subject to your authority.
Metzudat Zion
“Fear, he shall surely fear.” The term “fear” is akin to “you shall not fear” (Deuteronomy 1:17).
"Nothing." The matter of absence is like that of "nothing" in "no wood" (Proverbs 26:20):
"From Me." From Me:
Ger. A term of strife, as in “do not contend (titgaru) with them” (Deuteronomy 2:5). “Ittakh.” With you.
"Upon you." Like "to you."
יפול. The matter is one of inclination and settling, as it is said, “And to the Chaldeans you shall fall” (Jeremiah 37:13).
Malbim
“Behold, they may gather to fight”: that is, can any stir up war apart from Me? Can any stir up war that I have not sent? And since without Me the shield of the mighty is cast away — “who has stirred against you?” Who would dare to wage war against you to slay you, or who will fall upon you to plunder your wealth? (The clauses correspond: “who shall fall upon you” parallels “be far from oppression”; “who shall stir against you” parallels “be far from terror.”)
Behold, I have created the smith That blows the fire of coals, And brings forth a weapon for his work; And I have created the waster to destroy.
verse value 4078
Insights
Verse structure: 15 words, 60 letters. The shortest word is "they" ((הן), 2 letters) and the longest is "and·brings·forth" (וּמוֹצִ֥יא, 6 letters). Words sharing gematria 613: I·created, I·created. 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "blows" (נֹפֵ֙חַ֙), "governor" (פֶּחָ֔ם), "and·brings·forth" (וּמוֹצִ֥יא). The root הן appears 2 times in this verse. 12 unique roots are used. Frequent roots: "they" (root הן, 86x in Isaiah); "and·brings·forth" (root יצא, 42x in Isaiah); "in·fire·of" (root אש, 27x in Isaiah). The etnachta (major mid-verse pause) falls on 'to·his·work', dividing the verse into phrases of 11 and 4 words.
Rashi
"Behold, I am He who created the smith, who fashions tools, and I am He who created the destroyer, who ruins them." That is to say: I am the One who aroused your enemies against you; I am the One who prepared their retribution.
And one who brings out a utensil for its intended use: for the purpose of completing it, all that is needed for that purpose.
Ibn Ezra
"Behold, etc." – By way of a parable:
“And he brings out the vessel from the fire and repairs it.” And I, too, created the destroyer to destroy the potter’s vessel.
Radak
Behold. Thus it is written and read: "Behold," and the meaning is one. He said: Even though weapons of war are the work of man, and Gog and Magog will come, along with the nations that are with them, with weapons of war in great abundance, I am the One who made the one who makes the weapons of war. And since I made the maker, and it is in My power to harm the maker, how much more so the work [itself]. And if they come with their weapons of war, I created the destroyer to harm them and their weapons, as it is said, "I will strike your bow from your left hand, and cause your arrows to fall from your right hand."
“With a charcoal fire.” For it is with charcoal that ironworkers work, and Jonathan [ben Uzziel] translated it as “the house of the smithy,” which he rendered as “the furnace of the blacksmiths.”
"And one who brings out a utensil for its intended use"—this refers to what he intends to do, whether to fashion an arrow, a sword, a spear, or a lance.
Metzudat David
One who blows on the embers of fire. This refers to one who fans the fire clinging to extinguished coals in order to kindle them properly.
And one removes a utensil for its designated purpose. Through the coals, one removes a utensil that is fit for performing the task for which it was made.
"And I have created the destroyer to waste." I have created a destroyer to ruin that vessel. That is to say, I am the one who stirs up the enemy against you, and I am the one who makes peace between you and him, and weakens his strength.
Metzudat Zion
A craftsman. A metalworker:
Nofach. From the language of puffing and blowing:
Charcoal. Extinguished embers, as it is written: "As charcoal is to coals" (Proverbs 26:21).
"to wound." The meaning is destruction and ruin, as in "and the yoke is destroyed" (above 10:27).
Malbim
“Behold, I have created the smith,”—namely, the smith who is the agent that forges the sword; it is I who created him. Likewise, the intermediaries through which he acts, namely, the bellows by which he blows upon the fire and the coals, these too I have created. For the fact that the fire becomes enflamed through the blowing and melts the iron—this is the work of the Lord. Likewise, the bringing forth of the form of the vessel is through Me, as it is said, “And bringing forth a vessel for its work.” Likewise, the matter from which the sword is made is the work of My hands, for I have created the destroyer, which is the matter of the iron. Likewise, the final cause is from Me, for I created it for the final purpose of wounding. And since the matter, the agent, the intermediaries, the form, and the final cause are all the work of My hands, it is clear that if I do not wish to destroy, then
No weapon that is formed against you shall prosper; And every tongue that shall rise against you in judgment you shall condemn. This is the heritage of the servants of Hashem, And their due reward from Me, says Hashem.
verse value 5789
Insights
Verse structure: 16 words, 76 letters. Notable word values: "slave" (עַבְדֵ֨י) = 86, equal to Elohim. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "and·every·tongue" (וְכׇל־לָשׁ֛וֹן, 7 letters). 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·every·tongue" (וְכׇל־לָשׁ֛וֹן), "shall·rise·against·you" (תָּקוּם־אִתָּ֥ךְ), "you·will·condemn" (תַּרְשִׁ֑יעִי). The root יהוה appears 2 times in this verse. 15 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "not" (root לא, 286x in Isaiah); "against·you" (root על, 200x in Isaiah). The etnachta (major mid-verse pause) falls on 'you·will·condemn', dividing the verse into phrases of 9 and 7 words.
Rashi
Every weapon that is formed. Every weapon of war that they whet and sharpen on your account, to fight against you:
Yotzer. The term "charvot" (swords) is used in the phrase "charvot tzurim" (swords of flint) (Joshua 5:2); likewise, it is used in the phrase "tashiv tzur charvo" (You turned Your flint into a sword) (Psalms 89:44).
Ibn Ezra
Every vessel that is formed—meaning, that which is being formed for you, so that it will not succeed but rather will be broken—behold, it is formed from the construction that is not called by the name of its agent on the pattern of “yusar” (shall be removed, Leviticus 4:35).
"And every language, etc." – Now, this explains that "all" refers to every vessel.
You shall condemn (declare wicked). The reason is that the nations should believe in the Torah, and Israel will show them the wickedness of their religions.
"This is the inheritance of My servants, the Lord." This is from God, either concerning the Torah or concerning the Land of Israel.
Radak
“Every vessel that forms.” Its meaning is that it will act, as we have explained, and “He formed it with the potter’s wheel,” and its root is y-tz-r. The word yotzer is from a binyan in which the name of its action is not mentioned among the additional forms, and if it is not found.
It shall not prosper. It shall not prosper for its owner, nor shall it harm you.
And every expression [of "inheritance"]: If you have a legal dispute with one nation, you will prevail in the lawsuit, and they will be found guilty, and their argument will be nullified, and you will emerge from the lawsuit as acquitted. This means that they will not harm you, neither through deeds nor through words. And this blessing is the inheritance of the servants of the Lord; that is to say, it is theirs as an eternal inheritance. And Israel will be the servants of the Lord from the day of redemption onward, forever.
Metzudat David
"Every weapon formed against you": Every weapon of war that is sharpened for the purpose of fighting against you.
He shall not prosper. He shall not prosper for his owner, for he shall not harm you:
And every tongue. Every person whose tongue speaks great things, who will rise up against you for judgment to argue with you:
"You shall condemn." You shall condemn him in judgment, and he shall be found liable, while you shall remain in the right. This means that they shall not harm you, neither in deed nor in word.
"This. This blessing is for the inheritance of the servants of the Lord, and this is the righteousness that shall come to them from Me:"
Thus says the Lord. Thus says the Lord:
Metzudat Zion
Yotzer. Sharpened and honed like the swords of flint (Joshua 5:
Tarshu'i. From the language of "wicked" and "guilty":
Malbim
"Every weapon that is fashioned and made to be prepared against you shall not prosper; and likewise, if anyone desires to defeat you in judgment, you shall condemn him." This means: whether it is one who wishes to turn you away from your faith by the sword and by strong hand, or one who wishes to turn you away through arguments and claims, he shall not succeed. "This is the portion of the servants of the Lord (from Me) (and this is the portion) of their righteousness from Me." This shall be their reward because they are the servants of the Lord, and because of their righteousness and their good deeds.
Rashi
Ibn Ezra
Radak
Metzudat David
Metzudat Zion
Malbim