Ho, every one that thirsts, come you for water, And he that has no money; Come you, buy, and eat; Indeed, come, buy wine and milk Without money and without price.
verse value 2957
Insights
Verse structure: 17 words, 70 letters. The shortest word is "ah!" (ה֤וֹי, 3 letters) and the longest is "not" (בְּלוֹא־כֶ֛סֶף, 7 letters). Words sharing gematria 508: breaking, breaking. 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "all·thirst" (כׇּל־צָמֵא֙), "for·water" (לַמַּ֔יִם), "not" (בְּלוֹא־כֶ֛סֶף). The root הלך appears 3 times in this verse. 13 unique roots are used. Frequent roots: "and·without" (root לא, 286x in Isaiah); "and·who" (root אשר, 176x in Isaiah); "none·to·him" (root אין, 92x in Isaiah). The etnachta (major mid-verse pause) falls on 'silver', dividing the verse into phrases of 7 and 10 words.
Rashi
"Ho, every thirsty one"—this is a term denoting a call, an invitation, and a gathering. There are many instances in the Bible of "Hoy, hoy," such as in Zechariah 2: "Ho! Ho! Flee from the land of the north."
“Come to the waters” – this refers to the Torah.
“Shavaru.” This is the language of “shaver” (Genesis 42), “Kanu.”
"Wine and milk." He took good from wine and milk:
Ibn Ezra
"Hoy" is a term denoting a call, as in "Hoy, everyone who thirsts." These are the words of God, addressed to the nations of the world: "In those days, whoever wishes to study Torah may do so."
“And he who has no silver.” The meaning is: if he has no silver to purchase, it implies that he has no silver to study.
“Buy it [and eat it].” The meaning is regarding wisdom, just as the meaning of “Eat this scroll” (Ezekiel 3:1), for wisdom is to the soul as food is to the body.
And go. To Me:
And the meaning [it should be: and the meaning] of "and they bought them for nothing" is that they consumed them without money. And the meaning of "wine and milk" is that both are like food and drink, and so too do the medical experts agree. And the reason for "wine and milk" is that the Torah is likened to them.
Radak
“Come, all you who are thirsty.” The word “Come” is a term of invitation; similarly, “Come, let us go up to the mountain of the Lord” is a term of invitation. And after the war of Gog and Magog, the nations will recognize that the Lord is reigning over all, and there is none other. Then they will come to Jerusalem to learn the laws of God and His teachings, as it said at the beginning of the book: “Come, let us go up to the mountain of the Lord, and He will teach us His ways.” And the matter will be as if He called them to come and learn. And the waters are an allegory for the Torah and wisdom, just as it is impossible for the world to exist without water, so too it is impossible for the world to exist without wisdom. And just as the thirsty one craves water, so too the soul that desires wisdom craves the Torah and wisdom, as it is stated in the prophecy of Amos: “Not for bread is there hunger, nor for water is there thirst, but for hearing the word of the Lord.”
“And he who has no silver” – let him not worry, for he need not concern himself, for wine and milk will be given to him freely. The Torah is compared to wine: just as wine gladdens the heart, as it is stated, “And wine gladdens the heart of man,” so too are the words of the Torah, as it is stated, “The decrees of the Lord are upright, rejoicing the heart.” And [the Torah is compared to] milk: just as milk is the sustenance and growth of the nursing infant, so too are the words of the Torah the sustenance and growth of the soul, which continues to grow in its learning according to its level, as it is. And He spoke of “eating” regarding the wine and the milk, for they are food and drink for the body.
Metzudat David
“Come, all you who are thirsty.” This means: Anyone who is thirsty due to a lack of water should go to the water to quench their thirst.
"And he shall go forth, etc." This means that even if he has no money to purchase the water, since he will find it for free—namely, one who is eager for the word of the Lord shall go to the prophet to hear the word of the Lord without giving money.
“Come, break.” “Come, buy” something to eat and eat it, and regarding the words of the Torah it says, and it returns and explains: “Come, break” without money and without price, meaning that without payment you may acquire wine and milk; that is to say, all matters of the wisdom of the Torah you can study without payment.
Metzudat Zion
Ho. It is a matter of the language of calling:
Shavru. The matter of acquisition is like [the verse] “to break” (shaver) to Joseph (Genesis 41):
Mehir. The matter refers to the monetary value and worth of the item, as it is written: “and You did not increase [Your gain] by their price” (Psalms 44:13).
Malbim
“Come, all you who are thirsty.” The prophets likened the Torah and its commandments to bread and sustenance, for they are the nourishment of the soul, just as bread and water are the nourishment of the body (for “man shall not live by bread alone,” and “my soul shall be satisfied with fatness and marrow”). And just as in the sustenance of the body there are things without which a person cannot live for even a moment, such as water, which is found cheaply and freely, and likewise items of food such as bread, which one purchases with money; so too in matters of belief and action, there are things without which the soul cannot attain spiritual life, such as faith in the existence of God and in His providence, and actions required even by natural law, such as murder, theft, and the like, which are akin to water. And there are matters akin to bread, such as the study of Torah and its commandments, and the perpetual commandments, such as prayer, the Sabbath, and the like. And just as in the life of the body there are things without which one can survive, which were created only for refinement and pleasure, so too in the sustenance of the soul there are things that serve to refine the soul, such as intellectual knowledge and knowing every matter according to its truth through deep analysis, and commandments that pertain to the virtues of piety. These are akin to wine and milk, which are solely for pleasure. Now the prophet returns to his words that he mentioned in chapter 50: “Why do I come, and there is no man? The Lord God has given me a taught tongue.” “Who among you fears the Lord?” He spoke in contrast to the men of his generation, who did not wish to believe the words of the prophet and argued against him, and instead believed in the falsehoods spun by the false prophets who prophesied to them for a few pieces of silver. And after recounting the promises that were assured to him by God, he returns to his words, saying: “Therefore, all you who are thirsty, come to the waters”—to learn matters that the soul needs as much as water—and even if you have no money. And he adds, saying: “Even those who have no money, come, buy and eat”—for you will also find matters akin to bread without money. And even wine and milk, which are only for pleasure and refinement, you will find without money and without any price. But.
Wherefore do you spend money for that which is not bread? And your gain for that which satisfies not? Hearken diligently to Me, and eat you that which is good, And let your soul delight itself in fatness.
verse value 4521
Insights
Verse structure: 13 words, 68 letters. The shortest word is "why" (לָ֤מָּה, 3 letters) and the longest is "silver" (תִשְׁקְלוּ־כֶ֙סֶף֙, 8 letters). Words sharing gematria 416: hearken, diligently. 7 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "silver" (תִשְׁקְלוּ־כֶ֙סֶף֙), "not" (בְּלוֹא־לֶ֔חֶם), "toil" (וִיגִיעֲכֶ֖ם). The root שמע appears 2 times in this verse. 12 unique roots are used. Frequent roots: "without" (root לא, 286x in Isaiah); "hearken" (root שמע, 106x in Isaiah); "god" (root אל, 95x in Isaiah). The etnachta (major mid-verse pause) falls on 'seven', dividing the verse into phrases of 6 and 7 words. Full calculation: לָ֤מָּה [why] (75) + תִשְׁקְלוּ־כֶ֙סֶף֙ [silver] (996) + בְּלוֹא־לֶ֔חֶם [not] (117) + וִיגִיעֲכֶ֖ם [toil] (159) + בְּל֣וֹא [without] (39) + לְשׇׂבְעָ֑ה [seven] (407) + שִׁמְע֨וּ [hearken] (416) + שָׁמ֤וֹעַ [diligently] (416) + אֵלַי֙ [god] (41) + וְאִכְלוּ־ט֔וֹב [and·eat] (80) + וְתִתְעַנַּ֥ג [and·delight·itself] (929) + בַּדֶּ֖שֶׁן [fat ashes] (356) + נַפְשְׁכֶֽם [soul] (490) = 4521.
Rashi
“Why do you weigh silver?” Why do you cause yourselves to weigh silver for your enemies, without bread?
Ibn Ezra
For what reason, etc. That they should weary themselves with foreign wisdoms that will not benefit them:
"And they shall eat good food, and be satisfied with fatness." Just as it says, "And it shall be fat and rich" (Isaiah 30:23), in the sense of the pleasure of the soul at the death of the body; or [take it in] its plain sense.
Radak
“Why do you weigh out silver?” The interpretation of the Hakham, Rabbi Abraham, is that they will trouble themselves with foreign wisdoms that will not be of benefit. And he interpreted well, and this is [what is meant by] “without money” [or “without satisfaction”]; moreover, they will not be called “bread,” for they will not benefit the body or the soul.
"And they shall eat good." This refers to the Torah, as it is stated: "For I have given you a good portion; My Torah—do not forsake it."
"And you shall delight in the fatness of your soul." [This refers to] the World-to-Come. And similarly, "And your soul shall live," for just as that which is oily and rich is the delight of the body, so too Torah and wisdom are the delight of the soul and its life.
Metzudat David
"Why do you weigh silver?" What is it to you that you weigh silver for nothing, without food or bread? That is to say: Why do you increase the price you pay for the study of foreign wisdoms, which have no benefit?
"Your toil": Why do you expend wealth that comes through hard labor for something that does not satisfy? And regarding foreign wisdoms, it says, "Hear, etc."—to learn the wisdom of the Torah.
"And they shall eat good things." So too, the wisdom of the Torah is called "good," as it is stated: "For I give you good doctrine; do not forsake my Torah" (Proverbs 4:2).
"And she shall delight, etc." This is the delight of the soul in the World to Come.
Metzudat Zion
"ותתענג" – the language of "עונג ותפנוק" (pleasure and delicacy).
“BDASHEN.” In fat, as it is said: “And he shall eat, and be satisfied, and grow fat” (Deuteronomy 31:20).
Malbim
"Why do you weigh out silver for prophets of falsehood, and they give you in return for it something that is not bread for the soul? And more than this, you even give them all your labor, and they give you in return for it something that is not for satisfaction. That is to say, not only is it not bread, but it is also not fit for satisfaction and eating at all (for the prophets of falsehood sold their prophecy and their falsehoods for full price, unlike the prophet of the Lord who taught and instructed for free). Now, hear the explanation of his words: 'Hear, hear, to Me now,' which is to say, listen to Me. And in this way, 'you shall eat good food,' that which is fit for satisfaction (and this corresponds to the bread), and you shall also delight in the richness of your soul (and this corresponds to wine and milk)."
Incline your ear, and come to Me; Hear, and your soul shall live; And I will make an everlasting covenant with you, Even the sure mercies of David.
verse value 3343
Insights
Verse structure: 14 words, 59 letters. The shortest word is "incline" (הַטּ֤וּ, 3 letters) and the longest is "supported" (הַנֶּאֱמָנִֽים, 7 letters). 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "your·ear" (אׇזְנְכֶם֙), "that·may·live" (וּתְחִ֣י), "and·let·me·cut" (וְאֶכְרְתָ֤ה). 14 unique roots are used. Frequent roots: "hear" (root שמע, 106x in Isaiah); "to·me" (root אל, 95x in Isaiah); "and·come" (root הלך, 60x in Isaiah). The etnachta (major mid-verse pause) falls on 'your·soul', dividing the verse into phrases of 7 and 7 words. Full calculation: הַטּ֤וּ [incline] (20) + אׇזְנְכֶם֙ [your·ear] (118) + וּלְכ֣וּ [and·come] (62) + אֵלַ֔י [to·me] (41) + שִׁמְע֖וּ [hear] (416) + וּתְחִ֣י [that·may·live] (424) + נַפְשְׁכֶ֑ם [your·soul] (490) + וְאֶכְרְתָ֤ה [and·let·me·cut] (632) + לָכֶם֙ [to·you] (90) + בְּרִ֣ית [covenant] (612) + עוֹלָ֔ם [ever] (146) + חַֽסְדֵ֥י [mercies·of] (82) + דָוִ֖ד [David] (14) + הַנֶּאֱמָנִֽים [supported] (196) = 3343.
Rashi
"The steadfast love of David." That I may reward David with His lovingkindnesses:
Ibn Ezra
“Turn aside.” And come from your place to Me, like “Turn aside to Me, do not fear” [Judges 4:18]:
"And your soul shall live." The meaning is the endurance of the soul after the death of the body, or the meaning is that the Messiah will live, after they have returned to the religion of God.
“And I will establish My covenant with you as an everlasting covenant” – meaning that it will not be shaken or revoked, just as [it is stated regarding] the covenant and kindness that I have made with David, and it is written, “I will preserve My kindness for him forever” (Psalms 89:29). And it is possible that “My kindness to David” is an allusion to the Messiah, who is from his lineage, just as the prophet is called “Israel,” and he is as it were [a representative of Israel], because “My kindness to David” are faithful [and enduring]. And the proof for this is the verse that follows it.
Radak
“Lend your ear.” The faithful kindnesses of David. He is the Messiah, for his name will be called David, as it is also said concerning him: “And My servant David shall be prince among them forever.”
The faithful ones. The enduring ones, just as in the phrase “a faithful place,” meaning: just as the kindnesses with David are enduring, so too shall My covenant with you be enduring. Additionally, David is mentioned because he will serve as a teacher to the nations, as it is stated at the beginning of the book: “He shall judge between the nations, and shall admonish many peoples.”
Metzudat David
“Lend your ears to hear my words:”
“Come to Me.” Come from your place to come to Me to study My Torah. “Hear,” etc. Hear Me and you will merit to stand in the resurrection in the days of the Messiah.
"And I will cut." Then I will cut for you a covenant of love, that it may endure forever.
My kindnesses. Like My kindnesses, meaning: it will be like the kindnesses that I have assured David, that the kingship will not cease from his offspring.
Metzudat Zion
The trustworthy ones. The matter is that a statement is established, and likewise in the case of a trustworthy person (above, 22):
Malbim
"Turn your ears to hear My words, and afterward listen, understand, and accept My words, and thereby your soul, which is wrapped in hunger and thirst to hear these words of the Living God, shall live. And I will cut [a covenant], for I can say to you: I will proclaim prophecies from the severed pieces [of the covenant]—the covenant that the Lord will cut with you forever, to guard for you the faithful kindnesses of David. As it is written: 'The kindnesses of the Lord I will sing forever...' [and] 'Forever I will establish your seed...'"
Behold, I have given him for a witness to the peoples, A prince and commander to the peoples.
verse value 1457
Insights
Verse structure: 7 words, 29 letters. The shortest word is "they" (הֵ֛ן, 2 letters) and the longest is "peoples" (לְאוּמִּ֖ים, 6 letters). 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "peoples" (לְאוּמִּ֖ים), "I·gave·it" (נְתַתִּ֑יו), "leader" (נָגִ֥יד). The root לאם appears 2 times in this verse. 6 unique roots are used. Frequent roots: "they" (root הן, 86x in Isaiah); "I·gave·it" (root נתן, 56x in Isaiah); "witness" (root עד, 22x in Isaiah). The etnachta (major mid-verse pause) falls on 'I·gave·it', dividing the verse into phrases of 4 and 3 words. Full calculation: הֵ֛ן [they] (55) + עֵ֥ד [witness] (74) + לְאוּמִּ֖ים [peoples] (127) + נְתַתִּ֑יו [I·gave·it] (866) + נָגִ֥יד [leader] (67) + וּמְצַוֵּ֖ה [and·commander] (147) + לְאֻמִּֽים [peoples] (121) = 1457.
Rashi
To the nations. A prince and a great one over them, who reproves and bears witness against their ways in their faces:
Ibn Ezra
Behold, a witness. This is the Messiah:
The lamed of “le’umim” is a root letter. And it is possible that the reason [for this] is that the Messiah is eternal, for there is no other king reigning over the world.
"And a commandment." "Which He shall command" – that which He shall command (they shall do).
Radak
“Behold, a witness.” This is a warning and a testimony against you, similar to “I call heaven and earth to witness against you today,” “the witness testified against the man, saying,” and “he testified against his masters.” Even though these and similar expressions refer to the matter of a warning, they use the language of testimony, because one who issues a warning does so in the presence of witnesses, so that the one being warned cannot deny it. Likewise, it says, “I call heaven and earth to witness against you today,” as if to say, “In their presence I warn you, that they may serve as witnesses between Me and you.” And regarding the Messiah, it says that he will admonish the people and reprove them. And the Targum of Jonathan translated: “Behold, a great one.”
To the nations. With a vav with dagesh:
“Nagid and matzavah.” With a tzere, contrary to the usual custom, it says that he will be a prince over them and command them, just as a master commands his servants.
Metzudat David
"Behold, I have made him a witness to the nations." Indeed, I have appointed David to be an eternal witness and testimony before the gentiles; namely, the royal dominion that will endure in his offspring will serve as proof that the word of the Lord will stand forever.
“Leader and a commandment to the nations.” The Messiah who will come from his seed will be a leader and will serve as a commandment to the gentiles regarding the deeds that they will perform.
Metzudat Zion
"to the nations." The term "nations" (umot) is akin to the phrase "two nations" (shtei umot) found in Genesis 25:23.
Nagid. A matter of dominion:
Malbim
“Behold, I have set Him as a witness to the nations” – referring to David's offspring, who emerges from his loins, with whom I have established the covenant, namely the Messiah, whom I have appointed: 1. To serve as a witness and admonisher to the nations, warning them to return to the true faith; 2. To act as a leader and commander of the nations in matters concerning relations between one nation and another.
Behold, you shall call a nation that you know not, And a nation that knew not you shall run to you; Because of Hashem your God, And for the Holy One of Israel, for He has glorified you.
verse value 3419
Insights
Verse structure: 15 words, 64 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. Verse gematria: 3419 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "they" (הֵ֣ן, 2 letters) and the longest is "not·know·You" (לֹֽא־יְדָע֖וּךָ, 7 letters). 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "not·know" (לֹֽא־תֵדַע֙), "and·nation" (וְג֥וֹי), "not·know·You" (לֹֽא־יְדָע֖וּךָ). The root גוי appears 2 times in this verse. 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "for" (root כי, 221x in Isaiah); "to·you" (root אל, 95x in Isaiah). The etnachta (major mid-verse pause) falls on 'run', dividing the verse into phrases of 8 and 7 words.
Rashi
"Behold, a nation you know not, you shall call." To serve you — if you listen to Me — for the sake of the Name of the Lord that is called upon you.
Ibn Ezra
"Behold, a nation you shall not know." You did not know it, and you shall call it, so that it would come to you, in the sense of "I called to My servant" (Job 19:16).
“Unto Thee they shall run.” And now it has become clear what I explained:
"Your beauty." This is a foreign word in terms of grammar, for there is no such form among the complete verbs, only among the defective ones, such as "he hears it" and "He answered you" (Isaiah 30:19).
Radak
“Behold, a nation.” It is said in contrast to Israel: [If you encounter] a nation that you do not know is distant from the Land of Israel, call them, and they will come before you. Even though you do not know them and they do not know you, from the day they hear of the wonders that God has done for you, they will fear you and hasten to serve you. For that which you shall command them. And who has given you this glory? The Lord, your God.
Metzudat David
“Behold, a nation you do not know” etc. This means: Just as the kindness that I promised to David will be fulfilled, so too will the kindness that I promised to you be fulfilled, for indeed a nation that you have never known will call upon you to serve you.
"They did not know You." That is, they have never known You.
“Unto You they shall run.” This means that they will be submissive to Your discipline.
"For the sake of the Lord." This means: not for the sake of the strength of Your arm, but for the sake of the Lord who dwells within You.
"And to the Holy One, etc." — In order that the Holy One of Israel, who has given you splendor, may cause His Presence to dwell among you. And the matter is repeated in what is stated:
Metzudat Zion
Yirtzu. The word is derived from *ritzah* and *redifah*, meaning pursuit and chasing:
Your beauty. From the term for beauty and splendor:
Malbim
Against “I have set him as a witness to the peoples,” it says: “behold, a nation you know not shall you call” — to the faith. “As a leader and commander to the nations,”—this teaches that “a nation will not know you,” yet they will run to you to submit to your discipline. And the clauses correspond. “Behold, a nation that does not know [Him] will call upon the faith of the Lord your God,” and “a nation will not know you, yet they will run to you to submit to your discipline,” for the sake of the Holy One of Israel, and their strength, for He is your glory, until they all submit to your discipline of their own accord.
Seek you Hashem while He may be found, Call you upon Him while He is near;
verse value 1729
Insights
Verse structure: 6 words, 29 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. Verse gematria: 1729 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "seek" (דִּרְשׁ֥וּ, 4 letters) and the longest is "in·His·being·found" (בְּהִמָּֽצְא֑וֹ, 6 letters). 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "in·His·being·found" (בְּהִמָּֽצְא֑וֹ), "call·Him" (קְרָאֻ֖הוּ), "when·he·was" (בִּֽהְיוֹת֥וֹ). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "when·he·was" (root היה, 213x in Isaiah); "call·Him" (root קרא, 84x in Isaiah). The etnachta (major mid-verse pause) falls on 'in·His·being·found', dividing the verse into phrases of 3 and 3 words. Full calculation: דִּרְשׁ֥וּ [seek] (510) + יְהֹוָ֖ה [Hashem] (26) + בְּהִמָּֽצְא֑וֹ [in·His·being·found] (144) + קְרָאֻ֖הוּ [call·Him] (312) + בִּֽהְיוֹת֥וֹ [when·he·was] (429) + קָרֽוֹב [near] (308) = 1729.
Rashi
"Behematzo." Prior to the decree, while He was still saying to you, "Seek Me."
Ibn Ezra
They expounded, etc. According to my understanding, this passage is a rebuke to the men of his generation. The reason is that once you know that you will be redeemed from Babylonia and also from all the nations a second time, you should seek the Name.
And the meaning of "when it is found" for those who interpret it is as follows: It is known that the Divine Name is present in every place and at every time. Therefore, the term "when it is found" refers to the period before the decrees were sealed. Likewise, the meaning of "when it is near" alludes to the Divine Presence, which resides in the Temple.
Radak
“Seek the Lord.” He said to the exiles: “Seek the Lord while He may be found.” This accords with the interpretation of my master and father, of blessed memory, who explained: “Seek Him in a manner that He will be found for you.”
When He is near. Regarding the matter that He should be near, and this is the requirement of "with all your heart," as it is written: "The Lord is near to all those who call upon Him, to all who call upon Him in truth." And our Sages of blessed memory explained it as: "When He is found, before the completion of judgment." And Jonathan translated: "Seek the fear of the Lord while you are alive; seek from before Him while you are standing." That is to say, that they should do repentance before death, for then He is found and near, and not after death, for after death there is no repentance for the soul, as it is said: "For there is no work, nor device, nor knowledge, nor wisdom, in Sheol, whither thou goest."
Metzudat David
"Behemtzao." While He is present among you, until you are not exiled from your land, and the Divine Presence still dwells among you because He is near. The repetition of the matter in what is stated:
Malbim
They expounded, meaning that salvation in its entirety depends on repentance and good deeds; therefore, they expounded: “Seek the Lord” — first, you must be careful not to abandon the Lord, so as not to depart from your home at all, which means not to sin at all. “Seek the Lord” — seek His presence constantly, as long as He is found among you. However, even if you have sinned to the extent that He has departed from you due to your sins, you should strive to call Him to return to you while He is still near, like one whose beloved has left him in anger; he calls for him to return immediately and does not wait until the beloved has distanced himself. So too, if you have sinned, repent immediately and do not wait until tomorrow. However, even if you have sinned, and even if you have multiplied transgressions to the extent that the Lord has distanced Himself from you greatly, nevertheless...
Let the wicked forsake his way, And the man of iniquity his thoughts; And let him return to Hashem, and He will have compassion upon him, And to our God, for He will abundantly pardon
verse value 3199
Insights
Verse structure: 12 words, 62 letters. The shortest word is "wicked" (רָשָׁע֙, 3 letters) and the longest is "and·to·our·God" (וְאֶל־אֱלֹהֵ֖ינוּ, 9 letters). Words sharing gematria 57: iniquity, to·Hashem. 6 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "will·leave" (יַעֲזֹ֤ב), "his·devices" (מַחְשְׁבֹתָ֑יו), "and·He·will·have·compassion·on·him" (וִֽירַחֲמֵ֔הוּ). 11 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 449x in Isaiah); "and·to·our·God" (root אל, 95x in Isaiah); "and·man·of" (root איש, 59x in Isaiah). The etnachta (major mid-verse pause) falls on 'his·devices', dividing the verse into phrases of 6 and 6 words. Full calculation: יַעֲזֹ֤ב [will·leave] (89) + רָשָׁע֙ [wicked] (570) + דַּרְכּ֔וֹ [his·way] (230) + וְאִ֥ישׁ [and·man·of] (317) + אָ֖וֶן [iniquity] (57) + מַחְשְׁבֹתָ֑יו [his·devices] (766) + וְיָשֹׁ֤ב [and·let·him·return] (318) + אֶל־יְהֹוָה֙ [to·Hashem] (57) + וִֽירַחֲמֵ֔הוּ [and·He·will·have·compassion·on·him] (275) + וְאֶל־אֱלֹהֵ֖ינוּ [and·to·our·God] (139) + כִּֽי־יַרְבֶּ֥ה [for·he·will·multiply] (247) + לִסְלֽוֹחַ [to·pardon] (134) = 3199.
Ibn Ezra
“...shall leave, etc.” The explanation: [This refers to] "Seek the Lord."
"His way" – that which is customary for him to walk in it, and a person will abandon his evil thoughts, and behold, the essence of thought and deed.
"When he shall be abundant in forgiving. The sins:"
Radak
“Let the wicked forsake his way” – in deed and in speech; and likewise let him forsake his evil thoughts, for repentance is not effective in the overt realm unless it is also present in the hidden realm. For a person’s good and evil deeds are tied to the hand, the mouth, and the heart, and repentance is required for all three.
"When He shall be abundant in forgiving." Even though the person has been abundant in doing evil:
Metzudat David
His way. The way of the wicked:
His thoughts. He shall abandon his thoughts:
And he shall return. He shall do repentance before the Lord, and He shall have mercy on him.
"And to our God." Return to our God, and there is hope, for He abounds in forgiveness.
Malbim
“Let the wicked forsake his way”: For even the wicked person who has sinned greatly, it is said that there is a remedy for him through forsaking his way. And not only the wicked person who sinned due to desire, but even the man of iniquity—this term refers to one who sinned due to heresy and denial of faith—it is also said that there is a remedy for him through forsaking his false thoughts and beginning to believe in God. “And return to God”: This means that there are those who return to God because they recognize that He is God, the Creator of the world; this is a return out of love, and it is regarding this that it says, “And He will have compassion on him.” And there are those who return only out of fear for themselves, fearing that He will punish them. This is called returning to our God, who oversees us in particular detail to reward and punish the worshippers and the rebels. This is a very low level. Nevertheless, even this repentance is effective, for He is abundant in forgiveness, and even for those who return out of fear, He will forgive their iniquity.
For My thoughts are not your thoughts, Neither are your ways My ways, says Hashem.
verse value 2335
Insights
Verse structure: 9 words, 40 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "your·thoughts" (מַחְשְׁב֣וֹתֵיכֶ֔ם, 9 letters). 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "my·thoughts" (מַחְשְׁבוֹתַי֙), "your·thoughts" (מַחְשְׁב֣וֹתֵיכֶ֔ם), "your·ways" (דַרְכֵיכֶ֖ם). The root לא appears 2 times in this verse. 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "not" (root לא, 286x in Isaiah); "for" (root כי, 221x in Isaiah). The etnachta (major mid-verse pause) falls on 'my·ways', dividing the verse into phrases of 7 and 2 words. Full calculation: כִּ֣י [for] (30) + לֹ֤א [not] (31) + מַחְשְׁבוֹתַי֙ [my·thoughts] (766) + מַחְשְׁב֣וֹתֵיכֶ֔ם [your·thoughts] (826) + וְלֹ֥א [and·not] (37) + דַרְכֵיכֶ֖ם [your·ways] (294) + דְּרָכָ֑י [my·ways] (234) + נְאֻ֖ם [utterance] (91) + יְהֹוָֽה [Hashem] (26) = 2335.
Rashi
"For My thoughts are not your thoughts." Mine and yours are not equal; therefore I say to you: "Let the wicked forsake his way, and take hold of My way."
"And the man of iniquity, his thoughts." Let him take hold of My thoughts, to do what is good in My eyes. The Midrash Agadah explains: “For My thoughts are not your thoughts…”—meaning, My judgment is not like the judgment of flesh and blood. In human courts, one who admits guilt is held liable; but with Me, “He who confesses and forsakes [his sin] will find compassion” (Proverbs 28:13).
Ibn Ezra
"For, etc." Its meaning is: Because you have thought that I will repay you evil, even though you return to Me, therefore My thoughts are not your thoughts, for in My thoughts is to do good to you; and likewise, your ways are not My ways, for My ways are upright. This is also explicit in Ezekiel: “Is it My way that is not right?” (Ezekiel 18:29).
Radak
"For not... Rather, if a person sins against his fellow, he will take vengeance from him and will not forgive him; and even though he forgives him outwardly, he will harbor resentment against him in his heart. And the outward appearance is called 'way' (derech), as we have explained, while the hidden aspect is 'thought' (machshavah). Behold, I am inclined to forgive abundantly; not like you. And when I forgive, I forgive truly, and nothing of the sin remains with me."
Metzudat David
"For indeed, etc." – For My thoughts are not your thoughts; for you think that repentance will not be of benefit to you, but My heart does not think so.
"And your ways are not My ways." The way of flesh and blood is to punish the one who rebels against him, and repentance and appeasement do not avail; but My ways are not so.
Malbim
"For My thoughts are not your thoughts" – this verse comes to answer them in response to two arguments they raised regarding the possibility of repentance. The first argument was that they claimed it is impossible according to the decree of the Lord, since the Lord is unchanging; and how can we say that He changes concerning the sinner, from anger to favor, or from lack of favor to favor, because the sinner returns from his sin? The second argument they raised was: How can one rectify what he has distorted merely through remorse? And one who has ruined the King’s service – will he rectify the service he ruined simply by feeling remorse now?
Against the first argument, He answers them: "My thoughts are not your thoughts," for in My case, no change whatsoever is necessitated thereby, and you have no comprehension of the essence of My thoughts at all. And against the second argument, He answers: "Nor are your ways My ways," for according to My ways, which I have established through the commandments I gave to man, he can rectify his distortion through remorse alone, as will be explained.
(And behold, initially He said, "For My thoughts are not your thoughts," and subsequently He said the reverse, "Nor are your ways My ways." This is because the first argument they based on their contemplation of God’s thoughts, and they deduced through their contemplation that it is impossible for Him to change from unwillingness to willingness. And thus, the proof they brought forth was from God’s thoughts. He answers them: You cannot attain anything regarding the essence of My thoughts, just as you cannot attain the essence of My Being. And this is what is stated: "For My thoughts are not your thoughts." Your thoughts, which you ponder upon, are not My true thoughts at all, for you do not know them.
But the second argument they based on their contemplation of human ways, namely that humans do not forgive one another for what they have ruined merely because the one who ruined it feels remorse. And they analogize God’s way to human ways from this aspect. And thus, the main proof is "your ways"! He answers: "Nor are your ways My ways." My ways are not your ways; rather, they are exceedingly distant from them.)
For as the heavens are higher than the earth, So are My ways higher than your ways, And My thoughts than your thoughts.
verse value 3047
Insights
Verse structure: 9 words, 47 letters. The shortest word is "so" (כֵּ֣ן, 2 letters) and the longest is "from·your·thoughts" (מִמַּחְשְׁבֹֽתֵיכֶֽם, 9 letters). 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "for·are·high" (כִּֽי־גָבְה֥וּ), "from·your·ways" (מִדַּרְכֵיכֶ֔ם), "and·my·thoughts" (וּמַחְשְׁבֹתַ֖י). The root גבה appears 2 times in this verse. 5 unique roots are used. Frequent roots: "from·land" (root ארץ, 169x in Isaiah); "my·ways" (root דרך, 57x in Isaiah); "so" (root כן, 48x in Isaiah). The etnachta (major mid-verse pause) falls on 'from·land', dividing the verse into phrases of 3 and 6 words. Full calculation: כִּֽי־גָבְה֥וּ [for·are·high] (46) + שָׁמַ֖יִם [heaven] (390) + מֵאָ֑רֶץ [from·land] (331) + כֵּ֣ן [so] (70) + גָּבְה֤וּ [are·high] (16) + דְרָכַי֙ [my·ways] (234) + מִדַּרְכֵיכֶ֔ם [from·your·ways] (334) + וּמַחְשְׁבֹתַ֖י [and·my·thoughts] (766) + מִמַּחְשְׁבֹֽתֵיכֶֽם [from·your·thoughts] (860) = 3047.
Rashi
"For the heavens are high"—that is to say, there is a distinction and a difference in degrees of excellence and praise: My ways are superior to your ways, and My thoughts are superior to your thoughts, just as the heavens are high above the earth. You set your heart to rebel against Me, and I set My heart to bring you back.
Ibn Ezra
For, etc. By way of a parable:
Radak
"Ki gavaho" – Just as David said, "For as the heavens are high above the earth, so great is His kindness to those who fear Him" – this is a great kindness: when they return to fear God, He will forgive them and do good for them. And even you, in exile, if you have done evil, I will increase your redemption. Return to Me and seek Me, and you will find Me near to you, for My good words with which I promised you will not depart. And He compared this matter to the rain that descends from the heavens, and said:
Metzudat David
"For they are exalted." Just as the height of the heavens above the earth is great, so too are My ways exalted, differing greatly from your ways. For the way of flesh and blood is not to forgive at all, in any way whatsoever; but My way is to forgive completely and utterly.
And My thoughts are not your thoughts. You think that repentance is of no use at all, but My thought is that it is very effective indeed.
Malbim
“For they are high” – I have already explained in the Foundations that this means you should not say that the difference between My thoughts and your thoughts is merely a difference of degree, i.e., more or less; rather, there is no proportion or relationship between them at all. Just as one cannot say that the heavens are higher than the earth, since the heavens are high while the earth is not high in any way, and they do not combine under a single relational measure, just as there is no proportional relationship between existence and non-existence, so too in this manner “My ways are high” compared to “your ways”: My ways are elevated to the utmost degree of loftiness, but your ways are not elevated at all.
For as the rain comes down and the snow from heaven, And returns not thither, Except it water the earth, And make it bring forth and bud, And give seed to the sower and bread to the eater;
verse value 5111
Insights
Verse structure: 19 words, 82 letters. The shortest word is "for" (כִּ֡י, 2 letters) and the longest is "from·the·heavens" (מִן־הַשָּׁמַ֗יִם, 7 letters). Words sharing gematria 30: for, and·except. 7 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "rain" (הַגֶּ֨שֶׁם), "and·the·snow" (וְהַשֶּׁ֜לֶג), "from·the·heavens" (מִן־הַשָּׁמַ֗יִם). The root כי appears 2 times in this verse. 17 unique roots are used. Frequent roots: "not" (root לא, 286x in Isaiah); "for" (root כי, 221x in Isaiah); "as" (root אשר, 176x in Isaiah). The etnachta (major mid-verse pause) falls on 'and·makes·it·sprout', dividing the verse into phrases of 14 and 5 words.
Rashi
For just as when the rain and the snow descend, they do not return empty-handed, but rather they benefit the world:
Ibn Ezra
"for the rain." When it descends from the heavens, it saturates the earth; therefore, I have caused it to descend, in order to provide seed for the sower and bread for the eater.
Radak
For just as the rain descends, it does not return to its place. For rain does not come in vain without accomplishing a deed and then returning; this will not be the case. Rather, what will it do? It will saturate the earth.
"And He gives seed to the sower." And it is the rain that gives [the seed], as it says, "And the land shall yield its produce," and from the produce of the land, a person initially sets aside what he will need to sow for himself in the coming year, and the remainder is for his food. The simple meaning of the verse appears to be that after the rain has satisfied the land, the rain returns to the heavens. My master and father, of blessed memory, explained that "returns" means that the heat of the sun draws it up; were it not for this, the land would not need rain. It is also correct according to what we explained regarding it, that it never returns to its place, but rather it accomplishes its mission and satisfies the land.
Metzudat David
"For as it is written, etc." The meaning is: Just as rain and snow descend from the heavens and do not return to the heavens by means of the heat of the sun, which draws up the moisture, but rather, initially, they saturate the earth, etc., and only afterward do they return upward through the heat of the sun.
"And she brought forth." This refers to the emergence of the plant from the seed deep within the earth.
And it caused the plant to sprout. This refers to the bringing forth of the plant from above the ground.
"And He shall give." The rain is the cause for growing grain, to sow from it in another place, and for it to serve as food, necessitating eating.
Metzudat Zion
The word "haro'eh" (the one who is satisfied). Its meaning is that of satiety, as in the verse "like a garden that is satisfied" (ibid. 58).
Malbim
For when he clarifies his words in a single parable, by which he answers the two aforementioned claims, by saying: A. The Torah and the commandments that the Lord gave to man to serve and to guard, were not given to him because the Lord would derive benefit or loss from the one who keeps the commandment or the one who sins against it, for the Lord lacks nothing and has no need of anything to complete Him other than Himself. Rather, the Torah and the commandment were given solely for the benefit of man, to perfect himself through them. And when he sins and transgresses the commandment, he has not sinned against the Lord, nor has he harmed Him, but only against himself. Therefore, when he returns from the evil of his ways, the Lord will accept his repentance. And this is the answer to the claim regarding the verse “For not My ways are your ways,” for your ways are different in this respect: that a servant or a laborer works for the benefit of his master, and when he ruins his work and spoils his service, he has spoiled his master’s work. Therefore, remorse does not avail him. Not so are My ways, for I do not receive benefit or loss from your deeds. B. The Divine abundance descends constantly without interruption; the Lord gives only good and kindness. And everything depends on the preparation of the recipient. He who did not prepare himself to receive the good is like one who did not sow his field, and the rain will not benefit him. And by this He tells him that the Name has not changed from “willing” to “willing,” but rather the recipient has changed from “unprepared” to “prepared.” And this is against what is written, “For not My thoughts are your thoughts.” And he brings upon this a parable from the rain. In this parable, the two aforementioned answers are seen in a vision. He says: Just as the rain and the snow descend from the heavens—the rain descends in the summer and the snow in the winter—both of them only descend from the heavens to the earth, but they do not return thence, nor do they bring from the earth to the heavens anything, for they are only for the need of the earth alone. For if they moisten the earth and cause it to bear fruit, this refers to the snow, whose function is to moisten the earth and cause it to bear, so that it becomes prepared to bear. And the growth refers to the rain, which causes grass to sprout. And so the function of the snow is that it gives seed for sowing, and the rain gives bread for eating. But they do not return thence, nor do they bring in their hand anything in return. So too, the abundance of the Lord descends only downward, but He does not receive benefit from the deeds of the lower beings, as mentioned in Introduction 1. Secondly, we see that even though the rain and the snow descend constantly without change, nevertheless there will be a change below. For he who did not sow, the rain will not benefit him. And he who does not wish to eat, and does not reap and thresh, will not find bread. This is what is meant by “and given seed for sowing,” only to him who sows, and “bread for eating,” only to him who prepares himself for it. And the unprepared will not receive the abundance of the snow and the rain, even though no change occurred in the rain itself, but only in the recipient. So too, in all Divine abundance, it is poured down equally without any change, and the change is due to the deficiency in the preparation of the recipient.
So shall My word be that goes forth out of My mouth: It shall not return to Me void, Except it accomplish that which I please, And make the thing whereto I sent it prosper.
verse value 5128
Insights
Verse structure: 16 words, 64 letters. The shortest word is "so" (כֵּ֣ן, 2 letters) and the longest is "not·return" (לֹא־יָשׁ֥וּב, 6 letters). Words sharing gematria 501: that, that. 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "not·return" (לֹא־יָשׁ֥וּב), "vainly" (רֵיקָ֑ם), "if·accomplished" (אִם־עָשָׂה֙). The root אשר appears 3 times in this verse. 14 unique roots are used. Frequent roots: "and·except" (root כי, 221x in Isaiah); "it·will·be" (root היה, 213x in Isaiah); "that" (root אשר, 176x in Isaiah). The etnachta (major mid-verse pause) falls on 'vainly', dividing the verse into phrases of 9 and 7 words.
Rashi
Thus shall it be with My word that goes forth from My mouth. To inform you: through the prophets, it shall not return empty-handed, but it shall do good for you, if you heed them.
Ibn Ezra
Thus shall My words be. He shall not return to Me empty-handed, and the reason is that I will fulfill all that I have spoken to My prophets, and this is:
Radak
Thus shall My words be: I have assured you that I will bring you out of exile, and the prophets have declared from His mouth, "He will not return to Me empty-handed, but He will truly do what I desired."
And he shall succeed. The matter is that he should not encounter any misfortune that would cause him to be somewhat diverted from it, but rather he should do everything as I have stated.
Metzudat David
"He shall not return to Me empty-handed." This means that he will not perform that deed without accomplishing it; rather, he will grasp the language of a person who sends someone to do a task, and who sometimes returns empty-handed because the mission was not completed. Since the parable states "and he shall not return," regarding this it uses the phrasing "he shall not return."
"Only if he does it"—the matter shall be done, etc.—and this is connected to the preceding verse to say that surely My promise will be fulfilled.
"And He shall prosper, etc." The matter is repeated in different words:
Malbim
"Thus shall My words be that go forth from My mouth," meaning that there is a distinction between one who sends an agent and commands him to do something for the sender's own benefit, and one who sends him and commands him to do something for the benefit of the person to whom he is sent. For if he commands him to do something for his own benefit—for example, if he sends a hundred gold coins to an artisan to make him a vessel—then if the sender’s desire is fulfilled, namely that the artisan makes the vessel, the agent will not return empty-handed, for he will bring in his hand the vessel that was requested. But if his desire is not fulfilled and the vessel is not made, he will return empty-handed. However, if he commands him to do something for the benefit of the person to whom he is sent—for example, if he sends a hundred gold coins as a gift of support to his son, on the condition that he study the wisdom of medicine—then if his desire is fulfilled, namely that his son studies the wisdom of medicine, the agent will return empty-handed, for he has nothing in his hand. But if his desire is not fulfilled, because his son did not study wisdom, and he brings the hundred gold coins back to the father, then the agent has not returned empty-handed, for the hundred gold coins are in his hand. And this is what it says: "Thus shall My words be that go forth from My mouth," which refers to the good and abundance that I command upon My creatures; it will not return to Me empty-handed, except at the time when they do what I desire, in which case it will return empty-handed and will bring nothing in its hand, for I do not receive anything. But if they do not fulfill My desire, meaning that the recipient did not prepare himself to receive the good through it, then it will not return empty-handed, for then that good will return back. And this is what it says: "For it shall only be successful in that for which I sent it," meaning if the one to whom I sent it succeeds and prepares himself for that abundance, as mentioned.
For you shall go out with joy, And be led forth with peace; The mountains and the hills shall break forth before you into singing, And all the trees of the field shall clap their hands.
verse value 3896
Insights
Verse structure: 12 words, 66 letters. The shortest word is "ringing·cry" (רִנָּ֔ה, 3 letters) and the longest is "for·with·joy" (כִּֽי־בְשִׂמְחָ֣ה, 7 letters). 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "for·with·joy" (כִּֽי־בְשִׂמְחָ֣ה), "and·with·peace" (וּבְשָׁל֖וֹם), "you·will·be·brought" (תּוּבָל֑וּן). 11 unique roots are used. Frequent roots: "and·all·trees·of" (root כל, 93x in Isaiah); "to·your·face" (root פנים, 88x in Isaiah); "you·will·go·out" (root יצא, 42x in Isaiah). The etnachta (major mid-verse pause) falls on 'you·will·be·brought', dividing the verse into phrases of 4 and 8 words. Full calculation: כִּֽי־בְשִׂמְחָ֣ה [for·with·joy] (385) + תֵצֵ֔אוּ [you·will·go·out] (497) + וּבְשָׁל֖וֹם [and·with·peace] (384) + תּוּבָל֑וּן [you·will·be·brought] (494) + הֶהָרִ֣ים [the·mountains] (260) + וְהַגְּבָע֗וֹת [and·the·hills] (492) + יִפְצְח֤וּ [shall·break·forth] (194) + לִפְנֵיכֶם֙ [to·your·face] (230) + רִנָּ֔ה [ringing·cry] (255) + וְכׇל־עֲצֵ֥י [and·all·trees·of] (226) + הַשָּׂדֶ֖ה [field] (314) + יִמְחֲאוּ־כָֽף [let·them·clap·hands] (165) = 3896.
Rashi
For with joy shall you go out: from exile.
"The mountains and the hills shall break forth before you in song. That they may give you their fruit and their growth, and their inhabitants may rejoice (sing praises):"
Ibn Ezra
For with joy shall you go out. From exile:
Tuvallon. “To your land, upon horses and mules”—if this refers to the Babylonian exile, so it was; and if it refers to the future, it is explicitly stated at the end of the book (Isaiah 66:20). There are those who say that it speaks of two exiles.
Yimcha'u. According to the accentuation of yikku, and this expression is known in Aramaic, and it is derived from the root of "and he struck" (as in) "to the shoulder of the Sea of Kinneret" (Numbers 34:11):
Radak
"For with joy shall you go out." From the exile:
And with peace. Tovelon, to your land:
“The mountains and the hills, and all the trees of the field.” This is a parable, meaning that all the world should rejoice.
“Let them clap their hands.” This means they strike their hands together in joy, as it is written: “And they struck palm to palm and said, ‘Long live the king!’” The Targum renders “he struck” as “he clapped.” Alternatively, the mountains and hills are an allegory for the great ones, and all the trees of the field are an allegory for the nations.
Metzudat David
"For with joy shall you go out." This is the promise that you shall go out from exile with joy, and shall be brought to your land in peace.
"They shall burst forth, etc." This is a matter of eloquence, for when a person is joyful, it is as if the entire world rejoices with him.
"They shall clap their hands." They strike with their hands in joy, and this too is a matter of eloquent speech.
Metzudat Zion
Tovelon. The matter of the coming is like Yovel shai (above 18):
יפצחו. The matter of opening the mouth in raising the voice, like "The mountains shall burst forth into song" (above 44):
ימחאו. The meaning of "striking" is clapping hand to hand in a manner of joy, as it says, "Your clapping of hands" (Ezekiel 25:6).
Malbim
“For with joy you shall go out” – now He concludes His words, which He said: “A nation that you shall not know shall call you,” and only on the condition that you return in repentance, as it is written: “Seek the Lord while He may be found.” Then you will see how, at the time you prepare yourselves for the physical gifts descending from above, you will sprout and bear fruit; then Israel will bud and blossom. For then “with joy you shall go out” – not like the Exodus from the Babylonian exile, which was in weeping under Media and Persia. And “in peace you shall be brought back” on the way – not like their return from the Babylonian exile, concerning which a slander was written against them. For then all the children of nature will make peace with you: the mountains and the hills will break forth before you in song; the mountains will be the ones singing, and the trees of the field will clap their hands alongside these singers – an allegory for the abundance of joy. And then you will see that the former sin will not delay [your redemption], by which you were likened to one who did not sow, and his field grew thorns, as mentioned above. For after you plow and sow and prepare yourselves in response to the rain and snow descending from the heavens, then
Instead of the thorn shall come up the cypress, And instead of the brier shall come up the myrtle; And it shall be to Hashem for a memorial, For an everlasting sign that shall not be cut off.
verse value 5593
Insights
Verse structure: 16 words, 62 letters. Notable word values: "and·it·shall·be" (וְהָיָ֤ה) = 26, the value of the divine name Hashem. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "thornbush" (הַֽנַּעֲצוּץ֙, 6 letters). Words sharing gematria 808: instead·of, the under part. 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "thornbush" (הַֽנַּעֲצוּץ֙), "an unidentified desert plant" (הַסִּרְפַּ֖ד), "myrtle" (הֲדַ֑ס). The root תחת appears 3 times in this verse. 12 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 449x in Isaiah); "not" (root לא, 286x in Isaiah); "and·it·shall·be" (root היה, 213x in Isaiah). The etnachta (major mid-verse pause) falls on 'myrtle', dividing the verse into phrases of 9 and 7 words.
Rashi
“Instead of the thornbush, etc.” Our Sages interpreted: “In place of the wicked, the righteous shall rise.”
“Netsutz.” And “serped” are species of thorns; that is to say, the wicked will perish, and the righteous will take their dominion.
Ibn Ezra
"Instead of the thorn." Like "the terebinths" (Isaiah 7:19), and there is no doubt that the cypress is superior to it.
The nettle. A species among the species of thorny plants. Behold, it will perform a wonder, making rivers in the wilderness, upon their return to Zion. And this is what is meant by: “And it shall be to the Lord for a name, an everlasting sign.” And this is the wonder that stands.
Radak
“Instead of the na'atzutz.” A species of thorns; likewise, sirpad. And these grow in the wilderness. And He said that God will give in exchange for you in the wilderness the berosh and the hadas, as it is stated above in the passage: “The poor and the needy I will give in the wilderness, the erez, the shittah, and the hadas, etc.”
"And it shall be to the Lord for a name." This means that this miracle shall stand, as explained above. And Jonathan rendered it by way of parable: "In place of the wicked, the righteous shall be established," etc.
Metzudat David
“Tachat ha-ne’atzutz.” This means: In place of the dominion of the nations, Israel shall rule.
And beneath the nettle. The matter is repeated in what is stated:
"And it shall be." This matter shall be to the Lord as a name of might.
As an eternal sign. And it shall be as a sign and a token that thus it shall be forever, and this matter shall not be severed.
Metzudat Zion
The netzach. A species of thorny tree, as in “all the netzachim” (above, 7):
Berosh. The name of an important fruitless tree:
The nettle. The name of a noxious plant:
Hadass. The name of a fragrant tree:
Malbim
“Instead of the thorn, the cypress shall come up,” and the allegory is: instead of evil, you shall receive good. “And it shall be to the Lord for a name,” meaning that His Name shall be revealed through you. And not for a temporary period, but as an eternal sign that shall not be cut off.
Rashi
Ibn Ezra
Radak
Metzudat David
Metzudat Zion
Malbim