Thus says Hashem: Keep you justice, and do righteousness; For My salvation is near to come, And My favour to be revealed.
verse value 4110
Insights
Verse structure: 12 words, 54 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "thus" (כֹּ֚ה, 2 letters) and the longest is "for·near" (כִּֽי־קְרוֹבָ֤ה, 7 letters). 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "keep" (שִׁמְר֥וּ), "and·do" (וַעֲשׂ֣וּ), "for·near" (כִּֽי־קְרוֹבָ֤ה). 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "said" (root אמר, 244x in Isaiah); "to·come" (root בוא, 120x in Isaiah). The etnachta (major mid-verse pause) falls on 'righteousness', dividing the verse into phrases of 7 and 5 words. Full calculation: כֹּ֚ה [thus] (25) + אָמַ֣ר [said] (241) + יְהֹוָ֔ה [Hashem] (26) + שִׁמְר֥וּ [keep] (546) + מִשְׁפָּ֖ט [judgment] (429) + וַעֲשׂ֣וּ [and·do] (382) + צְדָקָ֑ה [righteousness] (199) + כִּֽי־קְרוֹבָ֤ה [for·near] (343) + יְשׁוּעָתִי֙ [my·salvation] (796) + לָב֔וֹא [to·come] (39) + וְצִדְקָתִ֖י [and·my·righteousness] (610) + לְהִגָּלֽוֹת [to·be·revealed] (474) = 4110.
Ibn Ezra
"Thus." After you know that the Name will redeem you and do all these good things for you, observe His ordinances, for salvation is near, and behold, it is certain that sins delay the coming of the Messiah.
Radak
Thus says the Lord. He said to the children of exile: "Observe justice and do righteousness, for My salvation is near to come." If you improve your ways, this indicates that repentance delays the coming of the Messiah.
Metzudat David
“Keep justice.” Keep the laws of the Torah and practice righteousness with one another.
"For it is near." By this, my salvation will be near to come, and my righteousness for you will be near to be revealed before the eyes of all.
Malbim
“Keep justice” – between man and his fellow; “and do righteousness” – between man and the Divine. For “My salvation is near to come, and My righteousness to be revealed.” This is in accordance with the parable stated in the previous section: that the kindness of the Lord is always prepared and does not change at any time; rather, the matter depends on the readiness of the recipients and according to their deeds. Therefore it says, “For My salvation is near to come, and My righteousness to be revealed.” (Righteousness refers to that by which the Lord justifies His creatures and delivers them through righteousness, not through strict judgment but through kindness. And through this righteousness He will send them salvation. He depicts righteousness as already existing in reality, for it has not changed; only you do not see it, for it is hidden from your eyes. And through your doing justice and righteousness, it will be revealed and you will see it, and then salvation will come. For salvation is not yet present while righteousness remains hidden from the eye of the recipient.)
Happy is the man that does this, And the son of man that holds fast by it: That keeps the sabbath from profaning it, And keeps his hand from doing any evil.
verse value 4964
Insights
Verse structure: 13 words, 55 letters. The shortest word is "in·it" (בָּ֑הּ, 2 letters) and the longest is "he·does·this" (יַֽעֲשֶׂה־זֹּ֔את, 7 letters). 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "he·does·this" (יַֽעֲשֶׂה־זֹּ֔את), "and·son·of·man" (וּבֶן־אָדָ֖ם), "he·shall·hold·fast" (יַחֲזִ֣יק). The root עשה appears 2 times in this verse. 11 unique roots are used. Frequent roots: "happiness" (root אשר, 176x in Isaiah); "he·does·this" (root עשה, 101x in Isaiah); "any·evil" (root כל, 93x in Isaiah). The etnachta (major mid-verse pause) falls on 'in·it', dividing the verse into phrases of 6 and 7 words. Full calculation: אַשְׁרֵ֤י [happiness] (511) + אֱנוֹשׁ֙ [man] (357) + יַֽעֲשֶׂה־זֹּ֔את [he·does·this] (793) + וּבֶן־אָדָ֖ם [and·son·of·man] (103) + יַחֲזִ֣יק [he·shall·hold·fast] (135) + בָּ֑הּ [in·it] (7) + שֹׁמֵ֤ר [keeping] (540) + שַׁבָּת֙ [sabbath] (702) + מֵֽחַלְּל֔וֹ [from·profaning·it] (114) + וְשֹׁמֵ֥ר [and·he·who·keeps] (546) + יָד֖וֹ [his·hand] (20) + מֵעֲשׂ֥וֹת [from·doing] (816) + כׇּל־רָֽע [any·evil] (320) = 4964.
Rashi
“He shall do this. ‘One who guards the Sabbath,’ etc.
Ibn Ezra
He shall do this. The commandment that He said, and it is: "Keep the Sabbath from profaning it," and it is known that the Sabbath is a sign, the letter tav for the feminine, perhaps this comes as if it said, "the day of the Sabbath," or perhaps the vav in "from profaning it" [indicates] the profaning of that which is kept, for with every verb, a noun is in the power of the language, even if it is not written, as Rabbi Moses the Priest, of blessed memory, explained in the word "utatzpanu" (Joshua 2:4), that it refers back to "to take," and similar to it is "vebirav yoatzim tikum" (Proverbs 15:22), and the meaning is "counsel," even if it is not written.
Radak
“Happy is the man who does this.” The observance of the Sabbath:
He shall hold fast to it. For he who is careful with it all his days:
“Do not profane it.” This means that one should not perform any labor on it. This is also included in the general category of guarding the Sabbath, which entails sanctifying it, as it is stated, “Remember the Sabbath day to sanctify it.” And “sanctifying the Sabbath” means to separate it from the other days, for indeed, all language of holiness refers to the concept of separating something from others in terms of elevated status. Just as it is stated, “And Aaron was separated to sanctify him as most holy,” thereby separating him from the others. Similarly, one separates the Sabbath from the other days through food and drink, and clean garments—this pertains to the bodily aspect. And regarding the soul, one’s soul should be free from the affairs of the world, separated from them, and engaged in words of Torah and wisdom, and contemplating the works of God.
The matter of the Sabbath is mentioned specifically in this place because the verse is addressing the people in exile, urging them to improve their ways so that they may emerge from exile. The greatest good among them is the observance of the Sabbath, for it was due to the sin of the Sabbath that they were exiled from their land. Our Sages of blessed memory stated: “Jerusalem was not destroyed except because they profaned the Sabbath therein,” as it is written, “And they turned away their eyes from My Sabbaths, and I was profaned among them.” And they said: “If Israel observes two Sabbaths, they will immediately be redeemed,” as it is written, “Those who keep My Sabbaths,” etc., and immediately following this it is written, “And I will bring them to My holy mountain,” etc.
In mentioning the commandment of the Sabbath, the same applies to all other positive commandments; however, he mentioned the most stringent one. And even though it contains negative commandments, the positive commandment encompasses everything, for if one rests, one does not perform labor. And afterwards it says, “From doing any evil,” which is a negative commandment in general. And it says “profane it” using masculine language, even though “Sabbath” is feminine, meaning “the day of the Sabbath.”
Metzudat David
He shall do this. The statement below that he shall guard the Sabbath from desecrating it, for it is an established foundation of the belief in the renewal of the world, and therefore in this matter he will certainly guard his hand from doing any evil, since he believes that there is a Creator.
Metzudat Zion
Enosh. One of the names of Adam.
He will hold fast. He will grasp:
"profaning it." Like "profaning it" (michalchalo):
Malbim
Ashrei: This implies that righteousness and salvation stand ready to come, but everything depends on human action and preparation, for “Happy is the man who does this”—that is, through his deeds he reveals righteousness and brings about salvation (and even a human being, who is still lesser than “man” [in the sense of a perfected human], even if he does not accomplish this absolutely, at least he upholds it and supports it so that it does not collapse). And this is achieved by guarding the Sabbath from desecration, which corresponds to the righteousness between a person and God, and by guarding his hand from doing any evil, which pertains to the relationship between a person and his fellow.
Neither let the alien, That has joined himself to Hashem, speak, saying: ‘Hashem will surely separate me from His people’; Neither let the eunuch say: ‘Behold, I am a dry tree.’
verse value 2689
Insights
Verse structure: 16 words, 71 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "they" (הֵ֥ן, 2 letters) and the longest is "and·let·not·say" (וְאַל־יֹאמַ֣ר, 7 letters). Words sharing gematria 288: and·let·not·say, and·let·not·say. 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "the·alien" (בֶּן־הַנֵּכָ֗ר), "that·has·joined·himself" (הַנִּלְוָ֤ה), "surely" (הַבְדֵּ֧ל). The root אמר appears 3 times in this verse. 12 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 449x in Isaiah); "and·let·not·say" (root אמר, 244x in Isaiah); "from" (root על, 200x in Isaiah). First appearance of the root בדל ("surely") in Isaiah. The etnachta (major mid-verse pause) falls on 'his·people', dividing the verse into phrases of 10 and 6 words.
Rashi
"The Lord shall separate me from His people." Why should I convert? Is it not the case that the Holy One, blessed be He, will separate me from His people when He pays their reward?
And let not the eunuch say, “Why should I improve my ways and my deeds, yet I am like a dry tree, with no memorial?”
Ibn Ezra
The son of a non-Jew. These are the proselytes, the proselytes of righteousness.
הַנִּלְוֶה – a past-tense verb, and the heh takes the place of the word "asher" ("who"), as the heh of “he-halkhu itto” (who went with him, Joshua 10:24).
Yivadelani. A patach gadol [large patach] under a qamats qatan [small qamats], and similarly [we find] "ki attah ye'ehavni ishi" (Genesis 29:32):
"Behold, I am a dry tree," meaning that it should not bear fruit.
Radak
And let one not say: Regarding what was mentioned about the son of a foreigner and the eunuch from Israel—the son of a foreigner, who has no inheritance in the land, and the eunuch, who has no son to inherit from him—let one not say that because of this, since they are separated from the Land of Israel, I promise them other good things. Thus explained our Sages of blessed memory. And behold, we found in Ezekiel that the converts shall have an inheritance in the Land of Israel. It is said that the son of a foreigner refers to one who did not beget children after he converted, and he is like an eunuch who has no son. And Ezekiel spoke concerning those who begat children in Israel after they converted. And likewise it says: “Those who begat children among you shall be to you like native-born among the children of Israel.”
“Let Him separate me.” The lamed has a patach in place of a tsere; so too “let Him love me,” “my husband,” and their like, which we have written in the book Mikhlal. This separation is so that they should not think that the son of a non-Jew will say: “Even though I have attached myself to the Lord and converted, since I have no son among Israel, I will not be counted among the people of God, neither in this world nor in the World to Come.” And so too the eunuch will say: “What am I in the world? Since I will not leave behind a son like me, behold, I am as if I had not come into the world, and God has no desire for me. And behold, I am like a dry tree that will not produce fruit and branches. Now, God created the world for procreation and multiplication, as it is written, ‘Be fruitful and multiply,’ and it is written, ‘He formed it to be inhabited.’ And since I did not merit to leave behind a son, and upon my death my name and memory will be cut off from the world, God does not desire me.” Concerning this matter, our Sages of blessed memory said: “One who does not leave behind a son to inherit him is as if he were excommunicated by Heaven.” He did not say “excommunicated,” but “as if excommunicated”—that he appears as one who is excommunicated, but he is not, if his deeds are good. “Let him not say,” “Let him not think”—this applies neither to the son of a non-Jew nor to the eunuch.
Metzudat David
The one who cleaves. He who attaches himself to God by believing in Him:
"Separate Me, I shall be separated." I will be separated from Israel at the time they receive the good, and I will not receive it with them; and if so, why should I be justified?
“Behold, I am a dry tree.” Just as a dry tree does not bear fruit, so too I am without seed, and my name shall not remain for remembrance. And upon what basis should my ways be justified?
Metzudat Zion
The one who joins himself. The matter of partnership and friendship, as it is stated: "and the stranger shall join himself" (above, 10).
Habdalah. The matter of separation and division:
A eunuch. So too, one who does not beget offspring is called a eunuch.
Malbim
And let no one say that there is a "perpetuation" in an individual and a "perpetuation" in the species, and that the perpetuation of the species depends on the chain of those born before and after him, but the individual perpetuation requires nothing, for the soul is perpetuated by virtue of itself, even though it has neither father nor son. Now, in contrast to what was stated that everything depends on the preparation of the recipient, whoever the recipient may be—even a eunuch and a proselyte—one says that until now the eunuch was concerned that he lacked the connection that comes after him, and the proselyte was concerned that he lacked the connection that comes before him. For now the proselyte who joins himself to the Lord will no longer say, "May the Lord separate me from His people," because his connection from before was to idolaters. And likewise, the eunuch will no longer say, "Behold, I am a dry tree that bears no fruit," and that he lacks the end of the species' chain.
For thus says Hashem Concerning the eunuchs that keep My sabbaths, And choose the things that please Me, And hold fast by My covenant:
verse value 5466
Insights
Verse structure: 12 words, 62 letters. Notable word values: "Hashem" (יְהֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "said" (אָמַ֣ר, 3 letters) and the longest is "My·sabbaths" (אֶת־שַׁבְּתוֹתַ֔י, 8 letters). 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "to·the·chamberlains" (לַסָּֽרִיסִים֙), "they·shall·keep" (יִשְׁמְרוּ֙), "My·sabbaths" (אֶת־שַׁבְּתוֹתַ֔י). The root אשר 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·thus" (root כי, 221x in Isaiah). The etnachta (major mid-verse pause) falls on 'I·delight', dividing the verse into phrases of 10 and 2 words. Full calculation: כִּי־כֹ֣ה [for·thus] (55) + אָמַ֣ר [said] (241) + יְהֹוָ֗ה [Hashem] (26) + לַסָּֽרִיסִים֙ [to·the·chamberlains] (410) + אֲשֶׁ֤ר [that] (501) + יִשְׁמְרוּ֙ [they·shall·keep] (556) + אֶת־שַׁבְּתוֹתַ֔י [My·sabbaths] (1519) + וּבָחֲר֖וּ [and·they·will·choose] (222) + בַּאֲשֶׁ֣ר [in·that·which] (503) + חָפָ֑צְתִּי [I·delight] (588) + וּמַחֲזִיקִ֖ים [and·hold·fast] (221) + בִּבְרִיתִֽי [in·my·covenant] (624) = 5466.
Rashi
And they hold fast. They grasp:
Ibn Ezra
"For thus says the Lord": He mentioned His Sabbath, for it is a sign between Him and those who keep His commandments, because God rested [on the Sabbath]. Behold, anyone who keeps the Sabbath does so for the sake of [His name].
Radak
"For thus says the Lord concerning the eunuchs." And the eunuchs are mentioned first because the previous verse concluded with the word "eunuch," and this is the manner of the biblical text to pick up the last word of the preceding passage, as in: "Jacob and Esau," and then, "And to Esau I gave Mount Seir."
"Who shall keep My Sabbaths." My master and father, of blessed and holy memory, explained that this refers to the Sabbath of creation and the Sabbatical year of the land, for even on account of the violation of the Sabbatical year of the land they were exiled, as it is written, "My covenant." And even though all of these were included in the general term.
"And choose that which I have desired." It mentioned the covenant explicitly, for the commandments are the stronger because they were given with a covenant, as Moses stated, "Behold the blood of the covenant that the Lord has made with you concerning all these words." Alternatively, it may refer to the covenant of circumcision, for this too was established through thirteen covenants.
Metzudat David
“Wherein I delight.” In the thing in which I Myself delight.
"and they shall hold fast." They grasp hold of My Torah, concerning which I have made a covenant with Israel.
Malbim
For thus says the Lord concerning the eunuchs: Since individual existence is superior to species existence, and eternal individual existence is achieved through three things—faith, commandments, and Torah study (namely, belief, contemplation, and action)—who shall keep My Sabbaths, this being the foundation of faith, for thereby one testifies that he believes in creation ex nihilo and Divine providence; and choose that which I desire, this being the commandments and service; and hold fast to My covenant, this being Torah study, “If not, My covenant day and night,” etc., then:
Even to them will I give in My house And within My walls a monument and a memorial Better than sons and daughters; I will give them an everlasting memorial, That shall not be cut off.
verse value 4995
Insights
Verse structure: 15 words, 59 letters. The shortest word is "hand" (יָ֣ד, 2 letters) and the longest is "and·in·my·walls" (וּבְחֽוֹמֹתַי֙, 7 letters). 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·in·my·walls" (וּבְחֽוֹמֹתַי֙), "from·sons" (מִבָּנִ֣ים), "and·from·daughters" (וּמִבָּנ֑וֹת). The root נתן appears 2 times in this verse. 13 unique roots are used. Frequent roots: "not" (root לא, 286x in Isaiah); "that" (root אשר, 176x in Isaiah); "and·name" (root שם, 83x in Isaiah). The etnachta (major mid-verse pause) falls on 'and·from·daughters', dividing the verse into phrases of 9 and 6 words.
Ibn Ezra
"And I will give." The hand. A place, as it is said: "There shall be a place for you" (Deuteronomy 23:13).
Radak
“And I will place them in My house and in My walls.” As its Targum renders it: “In the house of My sanctuary and in the land of My dwelling,” meaning: in the chambers of the Temple and within the walls of the Temple Court, for there the sages will always be found, and they will recall the deeds of the pious men of their own time and of those who lived in earlier generations.
Yad. "Place" is like [the verse] "and a place shall be for you" (or: "and there shall be a place for you"), but this is not a physical place, rather it refers to a position of honor and praise. Likewise, "Blessed be the Lord from His place." And in the manner found in the words of our Sages of blessed memory: "He fills the place of his fathers," and similar expressions.
“And his name.” That I will perpetuate his name for future generations, as it is stated, “I will give him an everlasting name, which shall not be cut off.” And as for the fact that it says both “I will give” (וְנָתַתִּי) and “I will give” (אֶתֵּן), it is similar to what was said to David: “I will make your name like the name of the great ones who are in the land.” For even though a person’s upright and good deeds perpetuate his name, this is so; but when a person is good before God and his deeds are with good intent, God places it in the hearts of people to mention him for good all the days, as they will hear of his deeds from son to father. And this is a small portion of his good reward after his death, besides the great reward reserved for his soul. And He said to him, after He said to them—meaning to each of the eunuchs. And this is the manner of Scripture in many places.
Metzudat David
"In my house and within my walls." In the Temple, inside the wall of the Temple Mount, where the seats for judgment were located—the seat of the Sanhedrin and the elders—there I will give him a place and a memorial. "A memorial" means that there will be his place, and there he will be remembered for the good. And this is a matter that is better than the remembrance that comes from sons and daughters.
"There I will give him an everlasting name." This means that he will be remembered for good forever, such that the memory of his name shall never be cut off.
Metzudat Zion
14. "Place" is like "you shall have a place for yourself" (Deuteronomy 23:13):
Malbim
“And I will give them” – for by virtue of his being childless, he will lack two things: 1. A support and helper in his house during his lifetime; 2. A remnant after his death, namely, someone of his own lineage to leave behind. In contrast to this, corresponding to the hand and strength in his house, I will give him (the gates that bound, in My house a hand and in My walls a name): “In My house a hand” – he will find a hand, a helper and one who supports him, in My house. And corresponding to the remnant after his death, I will give him “in My walls a name,” which will be better for him than sons and daughters, for the preservation of the species and its remnant ceases after the generation of his sons, but this name, an eternal name, will be one that is not cut off.
Also the aliens, that join themselves to Hashem, to minister to Him, And to love the name of Hashem, To be His servants, Every one that keeps the sabbath from profaning it, And holds fast by My covenant:
verse value 5256
Insights
Verse structure: 16 words, 79 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. Verse gematria: 5256 is divisible by 18, the value of chai ('life'). The shortest word is "to·Him" (ל֖וֹ, 2 letters) and the longest is "and·hold·fast" (וּמַחֲזִיקִ֖ים, 8 letters). 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "foreign" (הַנֵּכָ֗ר), "that·join·themselves" (הַנִּלְוִ֤ים), "to·minister" (לְשָׁ֣רְת֔וֹ). The root יהוה appears 2 times in this verse. 14 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 449x in Isaiah); "to·be" (root היה, 213x in Isaiah); "to·servants" (root עבד, 48x in Isaiah). First appearance of the root נכר ("foreign") in Isaiah. First appearance of the root שרת ("to·minister") in Isaiah. The etnachta (major mid-verse pause) falls on 'to·servants', dividing the verse into phrases of 11 and 5 words.
Ibn Ezra
And the sons of the foreigner. (ibid.) The eunuchs are mentioned before the sons of the foreigner, because the verse completes the thought regarding them, for this is the manner of Scripture: “And to Isaac I gave Jacob and Esau, and to Esau I gave…” (Joshua 24:4).
"To serve Him." The service of God is to perform His statutes.
Radak
"And the sons of the foreigner" – the preposition "al" (upon/for) refers to God. Just as it is written "to God," so too it is written "and she prayed for God."
“Every one who keeps the Sabbath”: He explicitly remembers the Sabbath for the reason we have explained, and furthermore, because the observance of the Sabbath is a great foundation of faith in God. For no one keeps the Sabbath except one who admits that the world is renewed and that there is a Renewer who created it from nothing, and there is no other besides Him. And if so, one should not serve or worship any other besides Him, and one should believe that in six days God created the world and rested on the seventh day, as our teacher Moses wrote and commanded his people, whom He chose, to keep the Sabbath, so that it should be for them as a testimony and a remembrance that He created the world. And for this reason it was given to them before the Giving of the Torah, for after He had informed them that He is the Master and Creator, it was then fitting to command them concerning His Torah and commandments, like a Master commanding His servants. And whoever cleaves to God ought to believe that Moses and his Torah are true, and thereby he will cleave with God, to become one people.
Metzudat David
"Upon the Lord." Like "to the Lord."
“Every Sabbath-keeper”: Every one of them who keeps the Sabbath from profaning it, and all who hold fast to His Torah, which is given in the covenant.
Metzudat Zion
To serve Him. The matter of servitude and ministry:
Malbim
“and the strangers who join themselves to Me, to serve Him” — this refers to service and mitzvot (and it says first: let him serve Him with light service, and afterwards he will add strength to love the Name of the Lord; and by virtue of serving out of love, they will be to Him as servants who serve constantly, day and night, for one who serves out of fear serves only according to the obligation and necessity, but one who serves the Lord out of love is a perpetual servant); “everyone who keeps the Sabbath from desecrating it” — this refers to faith; “and who hold fast to My covenant” — this refers to Torah.
Even them will I bring to My holy mountain, And make them joyful in My house of prayer; Their burnt-offerings and their sacrifices Shall be acceptable upon Mine altar; For My house shall be called A house of prayer for all peoples.
verse value 6385
Insights
Verse structure: 15 words, 84 letters. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "and·I·will·bring·them" (וַהֲבִיאוֹתִ֞ים, 9 letters). Words sharing gematria 414: My·holiness, in·house·of. 9 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·I·will·bring·them" (וַהֲבִיאוֹתִ֞ים), "and·I·will·gladden·them" (וְשִׂמַּחְתִּים֙), "my·prayer" (תְּפִלָּתִ֔י). The root בית appears 2 times in this verse. 13 unique roots are used. Frequent roots: "for" (root כי, 221x in Isaiah); "and·I·will·bring·them" (root בוא, 120x in Isaiah); "to·mountain" (root איל, 114x in Isaiah). The etnachta (major mid-verse pause) falls on 'upon·My·altar', dividing the verse into phrases of 10 and 5 words.
Rashi
"To all the nations" – and not to Israel alone, but also to converts.
Ibn Ezra
"והביאותים" – For it is stated, "My house shall be called a house of prayer for all nations," in the manner of Solomon's prayer (1 Kings 8:41).
Radak
And bring them. Just as one who brings a guest into his home receives him with joy, so too it says: I will command the priests that they receive them with joy when they come to convert.
“And I will make them joyful in My house of prayer.” That they should be joyful upon seeing themselves in the Temple Court, which is the house of prayer, year after year, together with Israel in their prayers, in their burnt-offerings, and in their sacrifices.
To all the nations. Just as Solomon said in his prayer, “And also to the foreigner,” all the more so for those who return to the religion of Israel.
Metzudat David
And I will bring them. Those who do all these things, I will bring to My holy mountain, which is the Temple, and they will be equal to the native-born citizen in Israel.
"And I will make them rejoice." I will cause them to rejoice in the prepared House, so that they may pray there before Me.
For favor. May they be accepted with favor upon My altar:
"Call to all the nations." This means that it will be prepared as a house of prayer for all of them.
Malbim
“And I will bring them to My holy mountain, and there they will learn Torah and faith, for ‘From Zion shall go forth the Torah, and the word of the Lord from Jerusalem.’ And I will make them rejoice in My house of prayer, which corresponds to the Temple service, for ‘Their burnt offerings and their sacrifices will be accepted on My altar,’ meaning that they will not bring them as a sin offering, but only as a voluntary offering. And through this they will see that I do not separate them from Israel, but rather My house will be a house of prayer for all nations.”
Says the Lord Hashem who gathers the dispersed of Israel: Yet I will gather others to him, beside those of him that are gathered.
verse value 1704
Insights
Verse structure: 10 words, 42 letters. Notable word values: "Hashem" (יֱהֹוִ֔ה) = 26, the value of the divine name Hashem. The shortest word is "utterance" (נְאֻם֙, 3 letters) and the longest is "to·his·gathered·ones" (לְנִקְבָּצָֽיו, 7 letters). 2 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "I·will·gather" (אֲקַבֵּ֥ץ), "to·his·gathered·ones" (לְנִקְבָּצָֽיו). The root קבץ appears 3 times in this verse. 8 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "to·him" (root על, 200x in Isaiah); "Israel" (root ישראל, 84x in Isaiah). The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 6 and 4 words. Full calculation: נְאֻם֙ [utterance] (91) + אֲדֹנָ֣י [my·lord] (65) + יֱהֹוִ֔ה [Hashem] (26) + מְקַבֵּ֖ץ [gathers] (232) + נִדְחֵ֣י [pushed] (72) + יִשְׂרָאֵ֑ל [Israel] (541) + ע֛וֹד [yet] (80) + אֲקַבֵּ֥ץ [I·will·gather] (193) + עָלָ֖יו [to·him] (116) + לְנִקְבָּצָֽיו [to·his·gathered·ones] (288) = 1704.
Rashi
I will yet gather unto Him. From the nations that will convert and join themselves to them:
"To His gathered ones." They are added to the assemblies of Israel:
Ibn Ezra
Thus saith the One who gathers the dispersed of Israel: For if they have ascended from Babylon and from Elam and from Assyria.
And the meaning of “to His gathered ones” is with regard to the proselytes; and behold, I will yet gather proselytes to My gathered ones, Israel; and the vav in “to His gathered ones” refers back to Israel.
Radak
"Thus says the Lord: I will yet gather to him those who are gathered." My master and father, of blessed memory, explained: After I gather the scattered exiles of Israel, I will yet gather to them other gathered ones, namely Gog and Magog. The verse that follows indicates this interpretation.
Metzudat David
"He who gathers." The One who gathers Israel:
I will yet gather them. Upon Israel I will yet gather, to be added to those who are gathered from Israel:
Malbim
I will yet gather upon him, upon those who are gathered, that more will be gathered from Israel; I will yet gather upon him converts.
All you beasts of the field, come to devour, Indeed, all you beasts in the forest.
verse value 2042
Insights
Verse structure: 7 words, 27 letters. The shortest word is "all" (כֹּ֖ל, 2 letters) and the longest is "all·beasts·of" (כׇּל־חַיְת֖וֹ, 6 letters). 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "beast·of" (חַיְת֣וֹ), "field" (שָׂדָ֑י), "all·beasts·of" (כׇּל־חַיְת֖וֹ). The root כל appears 2 times in this verse. 6 unique roots are used. Frequent roots: "all" (root כל, 93x in Isaiah); "to·eat" (root אכל, 55x in Isaiah); "come" (root אתה, 50x in Isaiah). The etnachta (major mid-verse pause) falls on 'field', dividing the verse into phrases of 3 and 4 words. Full calculation: כֹּ֖ל [all] (50) + חַיְת֣וֹ [beast·of] (424) + שָׂדָ֑י [field] (314) + אֵתָ֕יוּ [come] (417) + לֶאֱכֹ֥ל [to·eat] (81) + כׇּל־חַיְת֖וֹ [all·beasts·of] (474) + בַּיָּֽעַר [in·the·forest] (282) = 2042.
Rashi
"Every beast of the field." All the converts of the nations: "Come and draw near to Me, and eat every beast of the field"—namely, the mighty men of the nations, who hardened their hearts against converting.
“Beast of the field.” The beast of the field is not as powerful as the beast of the forest; the beast of the field is weak and its strength is diminished compared to the beast of the forest. And because it further states, “I will gather upon it,” this verse is said.
Ibn Ezra
"All, etc." The reason is that the righteous, even the converts, will return, but only those who offered incense to idolatry will not return. And behold, "Atyu" is in the imperative form, like "If you call them, they will say, 'Return!'" (Isaiah 21:12), similar to "Come," from the root of "He came from the ten thousands of holiness" (Deuteronomy 33:2). And the reason is that God commanded the wicked nations of the world to kill the wicked of Israel, like animals that kill one another.
Radak
"All its beasts." This teaches that all the beasts of the field and all the beasts of the earth will come to eat the carcasses that are in the camp of Gog and Magog. Similarly, it is stated in the prophecy of Ezekiel: "Say to every bird of every wing, and to every beast of the field: Assemble and come, gather from all around to My sacrifice which I sacrifice for you."
“Chito.” The vav is an additional letter, like the vav in “be’or” (in the skin) and its like; and so too “chito ya’ar” (his beast of the forest). And the construct state here functions like a beth ha-shemush (preposition “in”), as in “ha-shachnei ba’ohalim” (dwelling in the tents), and its like, which we have written in the book Mikhlal.
“Come.” It is an imperative from verbs weak in the lamed [a lamed-heh verb], like “be’ayo” (seek!), and the aleph has a tsere so that it should not become a chataf vowel.
Metzudat David
“Every beast of the field.” The beasts of the field do not have as much strength as the beasts of the forest. Thus, the nations likened to the beasts of the field are those who did not strengthen their hearts and converted.
"Come, let us eat and satisfy the nations, which are likened to the beasts of the forest, and they are those who hardened their hearts and stood firm in their rebellion."
Metzudat Zion
"His beasts." The vav is superfluous:
“Your people.” “Come” is akin to “Return, your people,” as stated above (21:17).
Malbim
"All the beasts of the field" – this begins a new matter, against the false prophets and the leaders of that generation who did not admonish Israel. In his rhetoric, he compares Israel to a flock of sheep, whose shepherd does not watch over it, and the flock is abandoned to wolves and evil beasts. He calls out: "You, all beasts of the field, come to eat; these sheep, and even all the beasts of the forest, those distant from human settlement, come to eat. And do not fear the shepherds, the guardians of the flock, for..."
His watchmen are all blind, Without knowledge; They are all dumb dogs, They cannot bark; Raving, lying down, loving to slumber.
verse value 1797
Insights
Verse structure: 15 words, 58 letters. Notable word values: "who·love" (אֹהֲבֵ֖י) = 18, chai, 'life'. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "blind" (עִוְרִ֤ים, 5 letters). Words sharing gematria 90: all·of·them, they·know, all·of·them, to·bark. 8 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "they·watchmened" (צֹפָ֞ו), "dogs" (כְּלָבִ֣ים), "speechless" (אִלְּמִ֔ים). The root כל appears 2 times in this verse. 13 unique roots are used. Frequent roots: "not" (root לא, 286x in Isaiah); "all·of·them" (root כל, 93x in Isaiah); "they·know" (root ידע, 73x in Isaiah). First appearance of the root כלב ("dogs") in Isaiah. The etnachta (major mid-verse pause) falls on 'to·bark', dividing the verse into phrases of 11 and 4 words.
Rashi
“His watchmen are blind, all of them.” This is because He said, “Seek the Lord, and all the matter,” yet they do not listen; therefore He returns and says, “Behold, the prophets cry out to them and proclaim repentance, and it would be good for them.” Yet their leaders are like blind men, all of them, and they do not see the events that are coming to pass, like a watchman who is appointed to see the sword coming in order to warn the people, but he is blind to seeing the sword coming, and mute from warning the people—like a dog that was appointed to guard the house, but is mute from barking. So too, the leaders of Israel do not warn them to return to what is good.
“Hozim shokhim.” The explanation of Dunash is that they are sleeping, lying down; and Yonatan translated it as “neyimin shkhvin” (those who sleep, lying down), and this has no parallel.
Ibn Ezra
“צופיו” – He is speaking of the false prophets who were in Israel, who were like blind watchmen. And this is by way of parable: they were like a man who is blind during the day, or like mute dogs at night, for they do not guard the house, and there is no benefit in them.
לנבוח – the bark of a dog; and so too in the Qedarite language.
“Hozim” (ravers). Like dogs; and it has no fellow [in Scripture], for the heh is a root letter, like the heh of “horo ve-hogo” (conceiving and uttering, Isaiah 59:13), for the verb does not come in the hifil conjugation except with a mem. Rabbi Jonah explained that the Targum says “they lie down,” because dogs are more prone to drowsiness than all other living creatures, and thus the meaning is twofold:
Radak
Tzofu. The yod of the plural is missing from the spelling; now that the consolation is complete, the prophet returns to reprove the Israelites of his generation, who were wicked. And he says, "Tzofav," meaning "their watchers" are blind—they are the false prophets who lead them astray onto an evil path. And he says "they do not know," and did not say "they do not see," for he explained "blind" as referring to the blindness of the heart.
“Dumb dogs.” He compared them to dogs, for dogs guard the flock, and when they sense a wild beast coming toward the flock, they bark, and the beast goes away. But the false prophets make themselves out to be watchmen and guardians of Israel, yet they are like dumb dogs that cannot bark, so that they cannot help the flock, for the beast comes and devours the flock as it pleases. Or, they are like dogs that love to sleep and do not wake up at the sound of the beast’s roar, and it comes and devours. And just as the dogs are of no use but rather harmful—because the shepherd of the flock relies on them to bark so that the beast does not come to devour—so too the false prophets, who make themselves out to be guardians of Israel: behold, the wicked, who are like wild beasts, come and cause destruction among Israel. And the watchmen do not help them but harm them, for because of the sin of their evil ways, which they teach, the enemy comes upon Israel. Also, it is the custom of dogs to sleep constantly; therefore, He compared them to dogs, for the watchmen too love to sleep. And in the Midrash: “Is there such a thing as a dumb dog? What does it mean that they are dumb? What is the nature of this dog? When a person throws it a piece of bread, it shuts its mouth. So were the judges of Israel.”
הוזים. As its Targum translates it: "sleeping," meaning they are lying down, and it has no parallel elsewhere.
“Those who love sleep.” It is dependent on the servile letter [i.e., a prefixed functional letter], and similarly, “those who rise early in the morning,” [referring] to the prophets of their king, and those who are like them.
Metzudat David
"His watchmen are blind." Now He returns to reprove Israel, saying: "Their watchmen, who were appointed to see if the enemy comes to the city—behold, they are blind and do not see." And the meaning is that the leaders of the people, who guide the people, do not pay attention to rectify the ways of the people, and they pretend as though they do not know of the corruption of the generation.
"All of them are dumb dogs." All the leaders of Israel do not warn the people to repent, nor do they benefit them; they are like dumb dogs that cannot bark to drive away the predatory beasts from the flock, for they are of no use.
“The nobles are lying down.” The princes are sleeping a deep sleep, or lying on their beds to enjoy themselves, bringing them to a state of slumber, which is a light sleep, because they love slumber like those who indulge in pleasure, and they did not pay attention to the repair of the people.
Metzudat Zion
צופיו. From the language of צופה, the watchman who sees from the towers:
To bark. So is called the cry of the dog:
"Hozim." A term of slumber, as the Targum Yonatan renders; and it has no parallel.
"לנום" – from the term for a nap, which is a light sleep.
Malbim
They are all blind watchmen, and they do not see [what happens] to the flock. And he calls these watchmen by the name of dogs, for even the dog is a guardian of the flock, and it says to the wild beasts: "Do not be afraid," for the dogs will bark at them when they come to devour from the flock. For dogs require three conditions: 1. That they see when the predator comes at night, but they are all blind. 2. That they are able to bark at the predator, but they are mute dogs, unable to bark. 3. That they be awake all night, but they are drowsy, lying down, lovers of sleep. And therefore, one need not be afraid of these dogs.
Indeed, the dogs are greedy, They know not when they have enough; And these are shepherds That cannot understand; They all turn to their own way, Each one to his gain, one and all.
verse value 2962
Insights
Verse structure: 16 words, 65 letters. The shortest word is "not" (לֹ֤א, 2 letters) and the longest is "and·the·dogs" (וְהַכְּלָבִ֣ים, 7 letters). Words sharing gematria 90: know, know, all·of·them. 6 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·the·dogs" (וְהַכְּלָבִ֣ים), "strong·soul" (עַזֵּי־נֶ֗פֶשׁ), "seven" (שׇׂבְעָ֔ה). The root לא appears 2 times in this verse. 14 unique roots are used. Frequent roots: "not" (root לא, 286x in Isaiah); "all·of·them" (root כל, 93x in Isaiah); "know" (root ידע, 73x in Isaiah). The etnachta (major mid-verse pause) falls on 'to·understand', dividing the verse into phrases of 10 and 6 words.
Rashi
"And the dogs are bold of spirit." They desire to fill their bellies (in Old French: "ingress"):
“And they are shepherds.” Just as the dogs did not know satiety, so too the shepherds did not understand or comprehend what would be in the end of days.
All of them. They turned their minds toward the path of deriving benefit, each one intent on carrying out the act of plundering the remainder of the people, over whom they were appointed as overseers.
"From its end." Just as (Genesis 19:4) "all the people, from the youngest to the oldest," meaning from the beginning of their number until its end, they all acted in this manner.
Ibn Ezra
And the dogs are strong of soul. Most instances of the term "soul" found in Scripture refer to the power of appetite for food, as in "his soul desires food" (Job 33:20). The meaning is that regarding all these dogs, they provide no benefit but only harm, for they are strong in their appetite, and this is what is meant by "strong of soul," and they will never be sated. Now, the parable:
"And they." The meaning is that the dogs mentioned are the shepherds of Israel who did not know how to understand. This is the infinitive form.
"A man to accomplish it." What profit shall he have from it? Just as it says, "What profit is there in bloodshed?" (Psalms 30:10).
[From its end]. Each one from its end:
Radak
And the dogs. If you were to say that these dogs are not fed by their owners, and therefore they do not guard the sheep, behold, they eat but they are not satiated, for they are of a fierce spirit; their soul, which is desirous, is fierce and strong and will not be satisfied. So too, these watchmen, all their concern is with food and drink, and they are not satiated, for they pursue after desire. And one who acts thus will never be satisfied.
Sov'ah [satiety]. A noun or an infinitive:
"And they are shepherds." They shepherd themselves, and do not care for the flock, which is Israel.
They did not know to understand. They did not know to understand from their deeds that their deeds are vanity and confusion, and they mislead Israel, and each one of them turns to his own way, so that he may benefit himself in food and drink and in acquiring wealth, and they do not care for the people.
“From its end.” Each one performs these actions at the end of his own [portion] and in his neighborhood. And it is surprising that Jonathan [ben Uzziel] translated it as “evil doers,” implying that he reads the word with a qamats under the resh.
Metzudat David
And the dogs are bold of spirit. Just as dogs are by nature strong in their desire and do not know satiety, for at all times they crave desire:
“And they are shepherds.” Likewise, the princes, those shepherds who shepherd themselves to indulge in pleasures, lack the wisdom to understand that one who is immersed in pleasures is deprived of them, for at all times he will crave to add more; and thus, he is exceedingly tormented.
They turned aside to their own ways. Each one turns aside to his own way in a place where he can delight his soul.
A man to his gain. Each one turns to pursue his own profit.
From one end. This means that all of them do so from one end to the other end, and it is a short verse.
Metzudat Zion
Ozzi. The matter of strength:
Nefesh. The meaning is desire, as in “into the desire of my adversaries” (Psalms 27):
Shepherds. From the word for grazing, and it is a term borrowed to denote the consumption of pleasure.
To rob it. The matter of robbery is like what is said: “What is the hope of the hypocrite, though he should gain?” (Job 27:8).
Malbim
And the dogs: He states that they do not possess the three positive traits attributed to a dog; rather, they possess the deficiencies that a dog has: 1. These dogs are bold and reckless in spirit; 2. They do not know satiety; they are as ravenous as a dog. Now, the metaphor is explained: Just as blind dogs are unable to see, so too these wicked ones do not know how to understand. And regarding “they lie down, they cannot be satisfied,” it means that they all turn to their own ways. Besides the fact that they are unable to see and understand, they also do not wish to pay attention to the welfare of the community; rather, each one turns to his own path. And even if, in any case, they were not harming the community, they furthermore turn each to his own gain, to oppress and to plunder.
’Come you, I will fetch wine, And we will fill ourselves with strong drink; And to-morrow shall be as this day, And much more abundant.’
verse value 2305
Insights
Verse structure: 11 words, 43 letters. Notable word values: "and·it·shall·be" (וְהָיָ֤ה) = 26, the value of the divine name Hashem. The shortest word is "strong·drink" (שֵׁכָ֑ר, 3 letters) and the longest is "I·will·take·wine" (אֶקְחָה־יַ֖יִן, 7 letters). 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "I·will·take·wine" (אֶקְחָה־יַ֖יִן), "and·let·us·drink·heavily" (וְנִסְבְּאָ֣ה), "like·this·one" (כָזֶה֙). 11 unique roots are used. Frequent roots: "and·it·shall·be" (root היה, 213x in Isaiah); "day" (root יום, 124x in Isaiah); "come" (root אתה, 50x in Isaiah). The etnachta (major mid-verse pause) falls on 'strong·drink', dividing the verse into phrases of 4 and 7 words. Full calculation: אֵתָ֥יוּ [come] (417) + אֶקְחָה־יַ֖יִן [I·will·take·wine] (184) + וְנִסְבְּאָ֣ה [and·let·us·drink·heavily] (124) + שֵׁכָ֑ר [strong·drink] (520) + וְהָיָ֤ה [and·it·shall·be] (26) + כָזֶה֙ [like·this·one] (32) + י֣וֹם [day] (56) + מָחָ֔ר [tomorrow] (248) + גָּד֖וֹל [great] (43) + יֶ֥תֶר [remainder] (610) + מְאֹֽד [very] (45) = 2305.
Rashi
"Come, let me take wine." Thus they would say to one another:
And it shall be like this day tomorrow. In eating and in drinking:
Ibn Ezra
"Come," etc. And with the money that they took by robbery, they would delight in it to drink, and the shepherd would say to his companion, "Come, let us take wine."
"And let us guzzle strong drink." From the word for strong drink (shechar), as in "Do not be among those who guzzle wine" (Proverbs 23:20). And they did not do so for one day alone, but rather day after day.
"More than ever." This is an adjectival form, indicating that tomorrow shall have an advantage over today in pleasure and feasting.
Radak
"Atyo." Each of the false prophets says to the people: "Come to me, and I will take the wine for you, that we may drink together."
And let us drink heavily. From the verse: "A glutton and a drunkard."
"Tomorrow is the day." We shall act as we do today, or perhaps tomorrow will be greater in its feast than this day.
"Yetar." A noun or adjective. These are the ways that the false prophets teach to Israel, and they entice them with food and drink, until they listen to them in all that they command them, and they turn them away from the way of the Lord.
Metzudat David
"Come with me." Thus, one says to his companions: "Come with me, and I will take wine."
"And let us drink strong drink." The matter is doubled in what is said:
And it shall be like this. As the judgment of this day, so shall tomorrow’s day be, and it shall be much greater and more abundant than this day. That is to say: we shall engage in the feast as we do today, but with a greater abundance.
Metzudat Zion
"And she became drunk." The term denotes drunkenness, as in "a glutton and a drunkard" (Deuteronomy 21:20).
Strong drink. Old wine:
"Yoter." From the term "yitron," meaning advantage:
Malbim
“Let us go,” in response to what is written, “And the dogs are bold of heart; they know no satiety,” they say to one another, “Let us go; I will take wine, and we will drink beer until we become drunk, and let there be such a day tomorrow, that even tomorrow we will do so with even greater intensity, for we have nothing but to eat and drink—eat and drink, for tomorrow we shall die, for behold, the righteous person is perished, etc.”
Ibn Ezra
Radak
Metzudat David
Malbim