Arise, shine, for your light is come, And the glory of Hashem is risen upon you.
verse value 1042
Insights
Verse structure: 9 words, 32 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "and·glory·of" (וּכְב֥וֹד, 5 letters). 2 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "shine" (א֖וֹרִי), "has·dawned" (זָרָֽח). The root אור appears 2 times in this verse. 8 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "for" (root כי, 221x in Isaiah); "upon·you" (root על, 200x in Isaiah). The etnachta (major mid-verse pause) falls on 'your·light', dividing the verse into phrases of 5 and 4 words. Full calculation: ק֥וּמִי [arise] (156) + א֖וֹרִי [shine] (217) + כִּ֣י [for] (30) + בָ֣א [went·in] (3) + אוֹרֵ֑ךְ [your·light] (227) + וּכְב֥וֹד [and·glory·of] (38) + יְהֹוָ֖ה [Hashem] (26) + עָלַ֥יִךְ [upon·you] (130) + זָרָֽח [has·dawned] (215) = 1042.
Ibn Ezra
“Arise, shine.” This is an imperative form, like “Come” (2 Samuel 13:11), which comes with a holam on account of the aleph:
"For Your light has come." This is in praise, and in my opinion, the coming of the light refers to darkness, just as "the evening has come," meaning the light that was yours has ceased, and the glory of the Lord has dawned upon you. And the proof is: "You shall have no more light of the sun for light by day" (Isaiah 60:19), and the meaning of "My light" is the kingship or the prophecy.
Radak
“Arise, shine.” He said this in reference to Jerusalem, and “shine” is a command. And we have already explained that light is a metaphor for joy and good, while darkness, conversely, is a metaphor for distress and evil that will come.
“For your light has come.” The time of your salvation has arrived, which is for you a great light; and he repeated the matter, saying, “And the glory of the Lord has dawned upon you.” So too did Jonathan render it: “Has come the time of your deliverance.” And there are those who explain, “For your light has come,” as meaning that the light has set, just as it is said, “And the sun has set.” He speaks by way of parable: the light has set, which is the light of this world, and in its stead there will be for you a great light, which is the salvation and the joy. And so he said, “The sun shall no more be for your light by day,” and all of this is by way of parable.
Metzudat David
“Arise, shine.” This refers to Jerusalem: “Arise and shine, for the illumination that is fitting for you has come to you.” This is an allegory for joy and goodness.
"And the Glory of the Lord, etc." – This means that the Divine Presence will reveal itself upon you and dwell within you.
Malbim
“Arise, shine”: The affliction is characterized by darkness and gloom; now, arise from this darkness and shine to all the children of the world, illuminate all, for your light has come—the light of physical and spiritual salvation has come to you. And besides your natural light, the Glory of the Lord has also dawned upon you—the supreme glory from the manifestation of the Divine Light upon His prophets and remnant.
For, behold, darkness shall cover the earth, And gross darkness the peoples; But upon you Hashem will arise, And His glory shall be seen upon you.
verse value 2093
Insights
Verse structure: 11 words, 53 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. Verse gematria: 2093 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "darkness" (הַחֹ֙שֶׁךְ֙, 4 letters) and the longest is "shall·cover·earth" (יְכַסֶּה־אֶ֔רֶץ, 7 letters). Words sharing gematria 386: shall·cover·earth, and·thick·darkness. 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "darkness" (הַחֹ֙שֶׁךְ֙), "shall·cover·earth" (יְכַסֶּה־אֶ֔רֶץ), "and·thick·darkness" (וַעֲרָפֶ֖ל). The root על appears 2 times in this verse. 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "for·behold" (root כי, 221x in Isaiah); "and·upon·you" (root על, 200x in Isaiah). The etnachta (major mid-verse pause) falls on 'peoples', dividing the verse into phrases of 5 and 6 words. Full calculation: כִּֽי־הִנֵּ֤ה [for·behold] (90) + הַחֹ֙שֶׁךְ֙ [darkness] (333) + יְכַסֶּה־אֶ֔רֶץ [shall·cover·earth] (386) + וַעֲרָפֶ֖ל [and·thick·darkness] (386) + לְאֻמִּ֑ים [peoples] (121) + וְעָלַ֙יִךְ֙ [and·upon·you] (136) + יִזְרַ֣ח [will·rise] (225) + יְהֹוָ֔ה [Hashem] (26) + וּכְבוֹד֖וֹ [and·his·glory] (44) + עָלַ֥יִךְ [upon·you] (130) + יֵרָאֶֽה [shall·be·seen] (216) = 2093.
Ibn Ezra
"For behold, the darkness" – this is akin to the sense of "When the narrow river comes in" (Isaiah 59:19).
And a cloud [of nations]. It shall cover the nations:
"And upon you shall the Lord shine." The meaning is: upon you alone.
Radak
“Behold, the darkness.” Darkness and gloom are an allegory for afflictions.
"The Lord shall arise, and His glory shall be seen upon you." The matter is expressed twice in different words, for "the Lord" is "the glory of the Lord," and there are those who explain it as "in His glory," and so it appears, "in His glory."
Metzudat David
“He will cover the earth.” This means to say that troubles will increase in the world.
"And a mist over the nations." The duplication of the matter is stated in what is written:
“The Lord will shine forth.” He will illuminate for you the light of salvation.
“And His glory…” – This means that the Divine Presence will rest upon you.
Metzudat Zion
"And the mist." The dense cloud.
Malbim
For behold, darkness is the absence of light, and mist is vapors and fumes that fill the air even when the sun is shining. The metaphor is that “darkness shall cover the earth,” referring to nations that have no religion at all; the simile is as if darkness covers them so that they see no light whatsoever. And the nations that this indicates are the people of Ishmael, who do have a religion and believe in unity, reward, and the like. And it will be said that the sun shines upon their horizon, but only the mist fills the air, which refers to false corners found in their belief, such as the denial of free choice and the like.
And “upon you” – this refers to the boundary set against the darkness that covers the earth, where there is no sun at all; but upon you the Lord will shine. And “against the mist of the nations” – whose faith is entangled in the mists of opinions and have not been purified, so that the shining sun is not visible to them because of the mist that fills their land; but His glory will be seen upon you. And the meaning is that, in addition to the fact that the Lord will shine upon you, He will be revealed to you through explicit prophecy, “face to face they shall see the glory of the Lord,” which is the glory that is visible to the prophets.
And nations shall walk at your light, And kings at the brightness of your rising.
verse value 852
Insights
Verse structure: 6 words, 28 letters. The shortest word is "nations" (גוֹיִ֖ם, 4 letters) and the longest is "and·kings" (וּמְלָכִ֖ים, 6 letters). 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "to·your·light" (לְאוֹרֵ֑ךְ), "to·brightness·of" (לְנֹ֥גַהּ), "your·rising" (זַרְחֵֽךְ). 6 unique roots are used. Frequent roots: "and·kings" (root מלך, 73x in Isaiah); "nations" (root גוי, 65x in Isaiah); "and·they·went" (root הלך, 60x in Isaiah). The etnachta (major mid-verse pause) falls on 'to·your·light', dividing the verse into phrases of 3 and 3 words. Full calculation: וְהָלְכ֥וּ [and·they·went] (67) + גוֹיִ֖ם [nations] (59) + לְאוֹרֵ֑ךְ [to·your·light] (257) + וּמְלָכִ֖ים [and·kings] (146) + לְנֹ֥גַהּ [to·brightness·of] (88) + זַרְחֵֽךְ [your·rising] (235) = 852.
Ibn Ezra
“And the nations shall go forth to the length.” For it is the custom of one who is in darkness to see those who are sitting in light.
Radak
"And the nations shall walk." Just as it is stated, "And many peoples shall go and say, Come, let us go up to the mountain of the Lord, and to the house of the God of Jacob; and He will teach us His ways, and we will walk in His paths." This is what it means that the nations will walk to the light of Israel—they and their kings and princes.
Your dawning. A noun is formed from it: “Dawn,” on the pattern of “sprout,” “blossom.”
Metzudat David
"Along the way." This means that from you they will learn the ways of the Lord, and you will enlighten their eyes.
And kings, etc. The duplication of the matter is stated in what is written:
Metzudat Zion
Lanogah. The meaning is “illumination,” as in “a light shone upon him” (Psalms 18:13).
Your rising. From the language of rising:
Malbim
“And the nations shall walk” – namely, the masses of the non-Jews shall walk in “length,” which is the light of the Torah; and “their kings” – who are on a higher level – shall walk in “the brightness of your rising,” which is the light of the Lord, as it is stated, “and His glory shall be seen upon you.”
Lift Up your eyes round about, and see: They all are gathered together, and come to you; Your sons come from far, And your daughters are borne on the side.
verse value 2798
Insights
Verse structure: 12 words, 58 letters. The shortest word is "all·of·them" (כֻּלָּ֖ם, 3 letters) and the longest is "lift·around" (שְׂאִֽי־סָבִ֤יב, 7 letters). 2 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·your·daughters" (וּבְנוֹתַ֖יִךְ), "they·will·be·supported" (תֵּאָמַֽנָה). The root בוא appears 2 times in this verse. 11 unique roots are used. Frequent roots: "on·the·side" (root על, 200x in Isaiah); "came·to·you" (root בוא, 120x in Isaiah); "all·of·them" (root כל, 93x in Isaiah). The etnachta (major mid-verse pause) falls on 'came·to·you', dividing the verse into phrases of 6 and 6 words. Full calculation: שְׂאִֽי־סָבִ֤יב [lift·around] (385) + עֵינַ֙יִךְ֙ [your·eyes] (160) + וּרְאִ֔י [and·see] (217) + כֻּלָּ֖ם [all·of·them] (90) + נִקְבְּצ֣וּ [were·gathered] (248) + בָֽאוּ־לָ֑ךְ [came·to·you] (59) + בָּנַ֙יִךְ֙ [your·sons] (82) + מֵרָח֣וֹק [from·afar] (354) + יָבֹ֔אוּ [they·will·go·in] (19) + וּבְנוֹתַ֖יִךְ [and·your·daughters] (494) + עַל־צַ֥ד [on·the·side] (194) + תֵּאָמַֽנָה [they·will·be·supported] (496) = 2798.
Rashi
“Shall be carried at the side.” On the hips — on the flanks of kings they shall be nursed and carried.
Ibn Ezra
"All of them." This is an allusion to your sons and daughters whom he will mention, and it is possible that "all of them" is a hint to the kings.
"t'emunah." From the root of "and he was fostering Hadassah" (Esther 2:7):
Radak
"Lift up your eyes round about." They all refer to your sons and daughters. And in Targum Jonathan it is written: "all the people of the exile." And the definite object marker comes after the pronominal suffix, like "and he changed his behavior" and "she opened it and saw the child" and their likes, which we have written in the book Mikhlal.
“T’emuneinu.” From the root meaning “when the nurse carries the suckling,” and the nun was subject to dagesh, leading to the omission of the nun from the root, because the nun is written to include [the sense of] “and my master, my father, of blessed memory, wrote that the word is singular, and the nun is part of the root, while the heh is added, like the heh in ‘v’tiqarvenah’ and ‘v’tivanah.’ And even though it says ‘and your daughters,’ it means each and every one individually. And the explanation of ‘al tzad t’emuneinu’ is: in the manner of sovereignty and dominion, as it is written, ‘and their princesses shall be your nurses.’”
Metzudat David
She’ei. “Lift up your eyes around, O Jerusalem, and see how all your children have gathered and come to you.”
“Al tzad ta’amanu” – each of them will be nurtured on the side of the kings and in their bosom, as it is written: “And kings shall be your nursing fathers” (above 49:23).
Metzudat Zion
"al tzad" – on the side. The manner of carrying a small child is on his side:
Temanah. The matter concerns the raising of young children, similar to [the verse] “and he brought up Hadassah” (Esther 2:7).
Malbim
“Lift up your eyes round about, to the four corners of the earth, and see: they are all gathered together—not for war, but they come to you, so that all the nations will come to study Torah and the word of the Lord, and your children will come with them from afar.”
Then you shall see and be radiant, And your heart shall throb and be enlarged; Because the abundance of the sea shall be turned to you, The wealth of the nations shall come to you.
verse value 2250
Insights
Verse structure: 14 words, 52 letters. Verse gematria: 2250 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "then" (אָ֤ז, 2 letters) and the longest is "because·shall·be·turned" (כִּֽי־יֵהָפֵ֤ךְ, 6 letters). Words sharing gematria 50: sea, to·you. 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "you·will·see" (תִּרְאִי֙), "and·you·will·shine" (וְנָהַ֔רְתְּ), "and·will·be·wide" (וְרָחַ֖ב). 14 unique roots are used. Frequent roots: "upon·you" (root על, 200x in Isaiah); "they·will·go·in" (root בוא, 120x in Isaiah); "you·will·see" (root ראה, 83x in Isaiah). The etnachta (major mid-verse pause) falls on 'her·heart', dividing the verse into phrases of 6 and 8 words. Full calculation: אָ֤ז [then] (8) + תִּרְאִי֙ [you·will·see] (611) + וְנָהַ֔רְתְּ [and·you·will·shine] (661) + וּפָחַ֥ד [and·will·terror] (98) + וְרָחַ֖ב [and·will·be·wide] (216) + לְבָבֵ֑ךְ [her·heart] (54) + כִּֽי־יֵהָפֵ֤ךְ [because·shall·be·turned] (145) + עָלַ֙יִךְ֙ [upon·you] (130) + הֲמ֣וֹן [multitude·of] (101) + יָ֔ם [sea] (50) + חֵ֥יל [strength] (48) + גּוֹיִ֖ם [nations] (59) + יָבֹ֥אוּ [they·will·go·in] (19) + לָֽךְ [to·you] (50) = 2250.
Rashi
“Then you shall see and be enlightened.” The Targum renders: “Then you shall behold and be illuminated.”
"And you shall fear, and your heart shall be enlarged." The Targum renders it: "And you shall be in awe, and your heart shall be enlarged."
"When a multitude of the sea shall turn to you." The Targum renders: "Wealth from the west shall be exchanged for you."
"Hosts of the nations." [This refers to] the property of those who worship the stars and constellations.
Ibn Ezra
"Then you shall be afraid." The meaning is: when the kings come to you and bring your sons, then you shall be afraid, like a person who is frightened when salvation comes to him and something that did not enter his mind, as when one happens to find a lost item.
And you shall kindle. You shall run here and there:
"And you shall fear." And behold, fear will be mixed with joy, and this is "your heart shall be broad," the opposite of distress:
"When the multitude of the sea shall be overturned upon you": Or, the meaning is: you shall fear because of the great multitude that will be overturned upon you.
"Wealth of nations." On land:
Radak
“Then you shall see.” From the root ra’ah (to see). Many erred regarding this word, pronouncing the tav with a ga’ya (a secondary accent), as if it were from yirah (fear). Moreover, there are manuscripts that write it with a yod, which is an error, for it is from ra’ah (to see). Likewise, the Targum renders it: “Then you shall behold, and you shall be enlightened.” The explanation is: “You shall see your children coming from every direction, and your face shall shine.” This is the meaning of ve-nahart (and you shall be enlightened), which pertains to light, as in: “Let no light shine upon it; they looked unto Him, and were radiant.”
"And you shall fear, and your heart shall be enlarged." "And you shall fear" is like a person who is startled when great good comes upon him suddenly; and "your heart shall be enlarged" because of the abundance of good and the multitude of people who will come to you. For just as the inclination of the heart is [directed] toward evil, trouble, and mourning, so too it expands for good and joy.
"When the multitude of the sea shall be turned upon him." For you were desolate and waste, and now it shall be the opposite, for many nations shall come upon you like the multitude of the sea, and the Targum [renders it]: "And you shall be terrified, and your heart shall be dismayed," etc.
Metzudat David
"Then you shall see your children coming from every side, and your face shall shine with abundant joy."
"And it shall fear." It is the way of a person to be startled and as if frightened when good comes to him suddenly.
And it shall be broad. Your heart shall be broadened because of the abundance of goodness and joy.
"Ki yehafokh" – The multitude of the wealth of the nations dwelling in the far west will be overturned and come to you as might, etc. The repetition of the matter in what is stated:
Metzudat Zion
“See.” From the root meaning “to see”:
"ונָהֲרָה" – the meaning is "illumination," as in "and let not the light shine upon him" (Job 3:4). "הַמּוֹן" – the meaning is "multitude," as in "and who loves among the multitude" (Ecclesiastes 5:9).
The Sea. The western corner:
Chayil. The meaning is wealth, as in "chayil" in the verse "He shall swallow up wealth" (Job 20:15):
Malbim
“Then you shall see and be enlightened” – this teaches that one should be like one who sees a strange thing that had not entered his mind, and he does not believe himself whether he truly saw the thing, perhaps it was only an illusion, until he looks carefully to see that this is what it means by “and be enlightened”: the enlightenment is that which he subsequently saw clearly, that the matter is indeed as he saw it at first.
"And you shall fear, and your heart shall be enlarged": After you see the matter clearly, first your heart will fear, and afterward your heart will be enlarged. First you will fear, perhaps it is for your harm, until afterward it becomes clear to you that it is for your good, then your heart will be enlarged with great joy. Now he begins to explain how first they will fear, and afterward their hearts will be enlarged. And this will be in four ways: 1. First your heart will fear, because the multitude of the sea will turn against you, so that it will appear as if the entire multitude of the sea has turned against you, that all who go down to the sea and its multitude have turned their faces to come against you. But afterward, "and you will be like a river, and your heart will be enlarged," because you will see that this is not for your harm, for this is the spoil of the nations, the wealth of the idolaters, which will come to you.
The caravan of camels shall cover you, And of the young camels of Midian and Ephah, All coming from Sheba; They shall bring gold and incense, And shall proclaim the praises of Hashem.
verse value 4247
Insights
Verse structure: 15 words, 64 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "all·of·them" (כֻּלָּ֖ם, 3 letters) and the longest is "and·frankincense" (וּלְבוֹנָה֙, 6 letters). 8 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "abundance" (שִֽׁפְעַ֨ת), "shall·cover·you" (תְּכַסֵּ֗ךְ), "young·camels·of" (בִּכְרֵ֤י). 15 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "they·will·go·in" (root בוא, 120x in Isaiah); "all·of·them" (root כל, 93x in Isaiah). The etnachta (major mid-verse pause) falls on 'they·will·go·in', dividing the verse into phrases of 9 and 6 words.
Rashi
"Abundance." Multitude:
"Firstlings of Midian." The finest camels of Midian are young camels; and similarly, "a swift young camel" (Jeremiah 2).
And Ephah. They too are from the sons of Midian: Ephah and Epher (Genesis 25:4).
Ibn Ezra
Shefet. A group, as it is written: "Shefet (waters) I see" (II Kings 9:17).
Bechorei. The bet is a preposition, from the root of "They sent a lamb" (Isaiah 16:1), "They shall bring a gift."
Radak
Shefa. The matter of abundance; and similarly, “and a flood of waters shall cover you,” "for they shall suck the abundance of the seas" (Deuteronomy 33:19).
Bechari. They are young camels, only a few days old; and likewise, bechara kela [means] a swift young camel.
“And they shall proclaim the praises of the Lord” – as its Targumic translation explains: namely, the camels, the merchants, the gold, and the frankincense shall bring them as merchandise, both as an offering to the King Messiah and to the House of the Lord. And the meaning of “they shall proclaim” (yevaseru) is because the nations of the world will be new to recounting the praises of the Lord, for until that time it was Israel alone who were distinguished in recounting the praises of the Lord. And anyone who reports news is called a mevaser (herald).
Metzudat David
“Flows of camels.” An abundance of camels will bring you tribute, and they will cover the land.
The young camels of Midian. Young camels coming from Midian and Eiphah:
All of them shall come from Sheba. All the sons of Sheba shall come to you, and they shall bring with them gold and frankincense as an offering to the Lord; and when they come to their land, they shall proclaim and recount the praises of the Lord.
Metzudat Zion
Shafat. The matter is one of abundance, as in “the multitude of his horses” (Ezekiel 26:10):
Bechori. Young camels, like the phrase "bechorah kalah" (a swift young camel) in Jeremiah 2:
"Velevonah." This is the name of a type of spice, one of the ingredients of the incense.
"Yivaseru." The meaning is: relating news.
Malbim
“Shifat,” (this is the second one), “then you will see and your heart will fear, because a multitude of camels will cover you; you will see many camels coming, and perhaps they have come for war. And furthermore, you will see the camels of Midian and Eiphah, men coming with the swift horses of Midian and Eiphah; and will all these come from Sheba, a place distant from you? What do these chariots desire? But afterward, you will be flooded and your heart will be broadened, because you will know that these camels are bearing gifts—gold and frankincense—they will bring as an offering; and the running camels of Midian are the riders of the swift steeds who bring tidings; they will proclaim the praises of the Lord.”
All the flocks of Kedar shall be gathered together to you, The rams of Nebaioth shall minister to you; They shall come up with acceptance on Mine altar, And I will glorify My glorious house.
verse value 4678
Insights
Verse structure: 13 words, 60 letters. The shortest word is "to·you" (לָ֔ךְ, 2 letters) and the longest is "shall·minister·to·you" (יְשָֽׁרְת֑וּנֶךְ, 7 letters). 7 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "all·small cattle" (כׇּל־צֹ֤אן), "they·will·be·gathered" (יִקָּ֣בְצוּ), "Nebaioth" (נְבָי֖וֹת). 12 unique roots are used. Frequent roots: "rams" (root איל, 114x in Isaiah); "and·house" (root בית, 67x in Isaiah); "they·will·come·up" (root עלה, 49x in Isaiah). The etnachta (major mid-verse pause) falls on 'shall·minister·to·you', dividing the verse into phrases of 7 and 6 words. Full calculation: כׇּל־צֹ֤אן [all·small cattle] (191) + קֵדָר֙ [Kedar] (304) + יִקָּ֣בְצוּ [they·will·be·gathered] (208) + לָ֔ךְ [to·you] (50) + אֵילֵ֥י [rams] (51) + נְבָי֖וֹת [Nebaioth] (468) + יְשָֽׁרְת֑וּנֶךְ [shall·minister·to·you] (986) + יַעֲל֤וּ [they·will·come·up] (116) + עַל־רָצוֹן֙ [with·acceptance] (446) + מִזְבְּחִ֔י [My·altar] (67) + וּבֵ֥ית [and·house] (418) + תִּפְאַרְתִּ֖י [my·glory] (1091) + אֲפָאֵֽר [I·will·glorify] (282) = 4678.
ישרתונך. The meaning is: "May they be for your service," similar to the phrase "the garments of service to serve in the sanctuary" (Exodus 35:19), which refers to the garments used during travel.
"They shall ascend with My willing acceptance upon My altar." And behold, the word 'upon' carries over to what follows as well; thus it is also 'upon My altar.'
Radak
"All the flocks of Kedar" means the majority, as in "and all the land came to Egypt." Kedar and Nebaioth were the chief breeders of flocks, for they were dwellers in tents, traveling from place to place and seeking out pastures.
“Rams of Nebaioth shall serve you.” It is lacking the letter bet used as a preposition, and the explanation is: “with the rams of Nebaioth shall they serve you”—the nations will bring you an offering from among them.
Yishartunach. It is accented on the penultimate syllable; the etnachta is on the tav, therefore the nun is with a segol.
“They shall go up with favor upon My altar.” This is like the reversed order: “they shall go up upon My altar with favor.” Similarly, “the place, there was a grave” is like “the place of the grave was there.” The meaning is that they shall bring an offering from among them. Likewise, “they shall go up from them upon My altar” means that they will offer from them a sacrifice to the Lord, or that Israel will offer from them—there is a dispute about this matter in the words of our Sages of blessed memory, for Rabbi Eliezer says that one may not offer from the animals of idolaters, neither we nor they, because we suspect them of bestiality. They raised this verse as a difficulty against Rabbi Eliezer, and he answered that they will all be proselytes drawn in for the future to come, as it is written: “For then I will turn to the peoples a pure language, that they may all call upon the name of the Lord, to serve Him with one accord.”
“Ophar.” They will bring there offerings and sacrifices from the nations. The meaning of “Ophar” is that I will place in their hearts to glorify Me. Likewise is the meaning of “I will turn to the peoples.”
Metzudat David
"All the flocks of Kedar." The flocks in the land of Kedar are the choicest.
"They shall gather them for you." – They shall collect them to bring them to you.
“Eili nevu’ot.” The rams of Nebaioth are the choicest ones:
"ישרתונך" – "May they serve you": May they be at your disposal for your needs.
"Yea, let them ascend" etc. This is an inversion of "Let them ascend upon My altar for a pleasing aroma," just as it says, "Take away iniquity" (Hosea 14:3). And there are many like it.
"And the house of My glory." This refers to the Holy Temple.
Afar. For the nations will bring thither an offering of silver and gold.
Metzudat Zion
Nebayoth: The name of a place. The descendants of Ishmael dwelled there, as it is stated, “Nebayoth was the firstborn of Ishmael” (Genesis 25:13). “They shall serve you”: They shall be for your needs. A similar usage is found in, “The garments for ministering in the Holy Place” (Exodus 35:19).
Malbim
"All, (this is the third point): 'Then you shall see and your heart shall tremble,' because all the flocks of Kedar will be gathered to you, and also the rams of Nebayot—the select rams—will serve you. And you will tremble, asking: Who gathered these, and for what purpose? But afterward, 'you shall be radiant and your heart shall expand,' because you will know that the flocks of Kedar will ascend to the will of My altar; they will be brought as sacrifices, and the Lord will accept them with favor and fulfill their desires. And one might ask: Does this depict the altar as a living entity that has a will, so that they ascend to the will of the altar? (As it is stated in I Kings 8:41: 'And when a foreigner comes from a distant land for Your name's sake, and stretches out his hands toward this house...'). And the rams of Nebayot come because 'My house of glory I will glorify' through the most select sacrifices of their kind, such as these select rams."
Who are these that fly as a cloud, And as the doves to their cotes?
verse value 1630
Insights
Verse structure: 5 words, 31 letters. Notable word values: "who·are·these" (מִי־אֵ֖לֶּה) = 86, equal to Elohim. The shortest word is "as·the·cloud" (כָּעָ֣ב, 3 letters) and the longest is "to·their·cotes" (אֶל־אֲרֻבֹּתֵיהֶֽם, 9 letters). 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "who·are·these" (מִי־אֵ֖לֶּה), "they·will·fly" (תְּעוּפֶ֑ינָה), "to·their·cotes" (אֶל־אֲרֻבֹּתֵיהֶֽם). 5 unique roots are used. Frequent roots: "who·are·these" (root אלה, 27x in Isaiah). The etnachta (major mid-verse pause) falls on 'they·will·fly', dividing the verse into phrases of 3 and 2 words. Full calculation: מִי־אֵ֖לֶּה [who·are·these] (86) + כָּעָ֣ב [as·the·cloud] (92) + תְּעוּפֶ֑ינָה [they·will·fly] (621) + וְכַיּוֹנִ֖ים [and·as·the·doves] (142) + אֶל־אֲרֻבֹּתֵיהֶֽם [to·their·cotes] (689) = 1630.
Ibn Ezra
"Who are these?" The meaning refers to the children, and behold, "Arise, shine" (Isaiah 60:1) speaks to Zion.
“Into their windows.” They are the windows in which they made their nests.
Radak
"Who are these?" — It says "they shall fly," using the feminine form, referring to the congregations of Israel who are ascending from exile, from here and from there, and they shall come swiftly and quickly, like a cloud. And He compared their swift running to flying, for it is the lightest of all movements; and similarly, "He shall crush and fly by day."
“And like doves to their dovecotes.” For they fly more swiftly when returning to their nests than when departing from them, because they hasten to return to their young, which they left behind, in order to feed them with what is in their mouths.
“their dovecotes.” These are the openings of the dovecote, and the letter kaf in “kayonim” [“like doves”] is written open [i.e., with an open form] to indicate knowledge, namely, that the doves would leave the squabs in the dovecote.
Metzudat David
"Who are these?" – It is as if the people were to ask about the exiles: "Who are these who hasten to return, like the swift flight of a cloud, and like doves that hurry to fly to their cotes, which are the windows of the dovecote?"
Metzudat Zion
Like a cloud. Like a cloud:
“Te'ufeinah.” From the language of “efifah” and “prichah” (fluttering and flying):
Their dovecotes. From the language of "a hole" and "a window," as in "the windows of heaven" (Genesis 7:11). And the meaning is the openings of the dovecote, which is their dwelling place.
Malbim
“Who are these that fly like a cloud?”—this refers to the fourth quarter. Then you shall see, and your heart shall tremble, for you will ask and say, “Who are these that fly like a cloud?” Just as the nations of the world who will bring Israel [to the Holy Land] will be likened in a parable to a cloud that carries rains of blessing, pours them out upon the earth, and returns to its place; so too, they will bring an offering of silver and gold and return to their homes. And Israel will be likened to doves that fly to their nests and perches to remain there.
Surely the isles shall wait for Me, And the ships of Tarshish first, To bring your sons from far, Their silver and their gold with them, For the name of Hashem your God, And for the Holy One of Israel, because He has glorified you.
verse value 5459
Insights
Verse structure: 19 words, 84 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "and·because" (כִּ֥י, 2 letters) and the longest is "and·ships·of" (וׇאֳנִיּ֤וֹת, 6 letters). 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·ships·of" (וׇאֳנִיּ֤וֹת), "their·silver" (כַּסְפָּ֥ם), "and·their·gold" (וּזְהָבָ֖ם). 19 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "and·because" (root כי, 221x in Isaiah); "to·bring" (root בוא, 120x in Isaiah). The etnachta (major mid-verse pause) falls on 'with·them', dividing the verse into phrases of 12 and 7 words.
Rashi
At first. Just as "at first" in the days of Solomon, as it is stated (1 Kings 10:22): "For the king had at sea Tarshish ships with the ships of Hiram; once every three years came the ships of Tarshish bringing gold and silver, ivory, apes, and peacocks." Tarshish is the name of the sea.
"For the sake of the Lord your God." Whose name is called upon you; for they will hear His fame and the fame of His might, and they will come.
For your adornment. He gave you adornment:
Ibn Ezra
"For to Me the isles shall gather." That I shall give them a good reward.
“And ships of Tarshish, as before.” He mentioned Tarshish because it is close to the Land [of Israel].
Their silver and their gold. And the meaning is that to Me the islands shall gather, because Israel will not give them a reward, and behold, it is explicitly stated for the sake of the Lord your God.
"And behold, your beauty." It has a large qamats instead of a small qamats, because it is at the end of the verse.
Radak
“For to Me shall the isles gather.” The meaning is that the inhabitants of the isles shall gather to Me, for I am the One who does good and kindness; therefore, your children shall be brought from their place, and even if they are far away, they shall be brought to the Land of Israel.
"And the ships of Tarshish were first." With the letter kaf lacking, the word "be-reshonah" resembles "be-reshonah" as in "at first," meaning that the ships of Tarshish came at first, in the days of Solomon.
Their silver and their gold are yours. Is it possible that "their silver and their gold" refers to the silver and gold of Israel, meaning that they will come with all their wealth, not leaving any of their property behind in the lands of exile? Or is it possible that "their silver and their gold" refers to the silver and gold of the nations, as it is stated regarding those who ascend from Babylon: "The people of their land will carry them in silver and gold, and in goods and livestock, to the Lord your God, for they will hear of the fame of His glory and His greatness, which He will display when He brings His people out of exile and when He executes vengeance upon their enemies."
“Your glory.” The resh is vocalized with a qamats, indicating the feminine gender, just as in the masculine appellation; for when God speaks concerning the Congregation of Israel, He sometimes uses the masculine form and sometimes the feminine form: the masculine form refers to the people, and the feminine form refers to the Congregation. And the meaning of “your glory” is that He bestowed upon you this glory and honor, that the nations will serve you.
Metzudat David
“The isles shall gather themselves together.” The inhabitants of the islands of the sea shall assemble to come to Me, and the ships that sail on the sea of Tarshish—they shall be the first to arouse themselves to gather and to bring your children, etc.
Their silver, etc. – to bring a meal-offering to the Lord:
"For the sake of the Name of the Lord. All of this shall be for the purpose of publicizing the Name of the Lord:"
And to the Holy One of Israel. The doubling of the matter is as it is stated:
For your adornment. Which He gave you adornment and majesty and importance:
Metzudat Zion
Let them be gathered. The matter of gathering is like "Let the waters be gathered" (Genesis 1:9):
And ships. Ships:
Malbim
But afterward, “and your heart shall be enlarged,” for it will become clear to you: Regarding the question, “Who are these that fly like a cloud?” the answer is, “For to Me the islands shall gather,” and even the distant islands shall come to Me, and the ships of Tarshish shall be bound together with hope. Initially, as it is stated, “For the multitude of the sea shall be turned upon you,” and regarding the question of the doves to their windows, He answers, “To bring your sons from afar,” for your sons shall be brought from afar, and they shall remain there, and they shall bring with them their silver and their gold, as one who comes from afar to uproot his dwelling sells his possessions and carries a bundle of silver in his hand to that place. The gates shall be restricted, for “to Me the islands shall gather.” This shall be for the sake of the Lord your God, for His name shall be exalted in the eyes of many nations. And that which your sons shall bring from afar, this shall be for the sake of the Holy Name of Israel (for this Name is called the Lord due to the holiness of Israel and their deeds), for your splendor shall be for the Name and for glory, so that because of this they shall bring you, as they bring the offering in a clean vessel, to the House of the Lord.
And aliens shall build up your walls, And their kings shall minister to you; For in My wrath I smote you, But in My favour have I had compassion on you. .
verse value 3830
Insights
Verse structure: 10 words, 55 letters. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "and·their·kings" (וּמַלְכֵיהֶ֖ם, 7 letters). 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "your·walls" (חֹמֹתַ֔יִךְ), "in·my·wrath" (בְקִצְפִּי֙), "I·struck·you" (הִכִּיתִ֔יךְ). 10 unique roots are used. Frequent roots: "for" (root כי, 221x in Isaiah); "and·their·kings" (root מלך, 73x in Isaiah); "I·struck·you" (root נכה, 23x in Isaiah). The etnachta (major mid-verse pause) falls on 'shall·minister·to·you', dividing the verse into phrases of 5 and 5 words. Full calculation: וּבָנ֤וּ [and·they·will·build] (64) + בְנֵֽי־נֵכָר֙ [sons·of·foreigner] (332) + חֹמֹתַ֔יִךְ [your·walls] (478) + וּמַלְכֵיהֶ֖ם [and·their·kings] (151) + יְשָֽׁרְת֑וּנֶךְ [shall·minister·to·you] (986) + כִּ֤י [for] (30) + בְקִצְפִּי֙ [in·my·wrath] (282) + הִכִּיתִ֔יךְ [I·struck·you] (465) + וּבִרְצוֹנִ֖י [and·in·my·pleasure] (364) + רִחַמְתִּֽיךְ [I·had·compassion·on·you] (678) = 3830.
Rashi
"And in My favor." When I show you My goodwill — "a mon apaisement" (in my appeasement) in Old French.
Ibn Ezra
"And they shall build..." Even the children of Israel shall not build the walls of Jerusalem, just as they did not build the Temple; rather, the nations [shall build them].
Radak
“And the children of the stranger shall build.” Besides the fact that they will serve you in the offerings that they will bring to you, they will serve you in your land, that they will build your walls and perform your labor.
"ישרתונך" – accented on the penultimate syllable, like "אשר לפניו".
"For in My anger." Then you will recognize that all your affairs, both good and bad, are from Me and are not at all due to chance. For at the time that My anger was upon you, you were a slave to slaves in exile; and at the time that My favor is upon you, even the kings of the nations will serve you, all the more so the common people.
Metzudat David
"Your walls." The walls of the cities:
May they serve you. They shall minister to you:
"For in My anger." This means that all that has befallen you was not according to the natural order; for in the past I struck you in My anger, and therefore you were at the lowest point of degradation. But now I have shown you mercy with My good will, and therefore you shall exercise great dominion.
Metzudat Zion
"In My anger." From the language of "rage" and "anger."
Malbim
And regarding “And they shall build,” after having recounted the gathering of the exiles, the text proceeds to describe the building of the wall: the nations of the world will build the walls of Jerusalem, and their kings will serve and assist the builders with silver and gold. For it states, “In anger I struck you,” meaning that I did not strike you with inner wrath, for in such a case one does not strike immediately but waits until his measure is filled. Rather, I did not strike you with wrath, nor with indignation, but with anger, which is a lesser degree of anger. And consequently, with My desire, I have mercy upon you to appease you further for the past, in accordance with the verse: “I will thank You, O Lord, for You were angry with me” (see there).
Your gates also shall be open continually, Day and night, they shall not be shut; That men may bring to you the wealth of the nations, And their kings in procession.
verse value 2522
Insights
Verse structure: 13 words, 59 letters. Verse gematria: 2522 is divisible by 26, the value of the divine name Hashem. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "and·their·kings" (וּמַלְכֵיהֶ֖ם, 7 letters). Words sharing gematria 48: to·bring, strength. 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·shall·be·open" (וּפִתְּח֨וּ), "your·gates" (שְׁעָרַ֧יִךְ), "and·night" (וָלַ֖יְלָה). 13 unique roots are used. Frequent roots: "not" (root לא, 286x in Isaiah); "day" (root יום, 124x in Isaiah); "to·bring" (root בוא, 120x in Isaiah). The etnachta (major mid-verse pause) falls on 'they·will·be·shut', dividing the verse into phrases of 7 and 6 words. Full calculation: וּפִתְּח֨וּ [and·shall·be·open] (500) + שְׁעָרַ֧יִךְ [your·gates] (600) + תָּמִ֛יד [continually] (454) + יוֹמָ֥ם [day] (96) + וָלַ֖יְלָה [and·night] (81) + לֹ֣א [not] (31) + יִסָּגֵ֑רוּ [they·will·be·shut] (279) + לְהָבִ֤יא [to·bring] (48) + אֵלַ֙יִךְ֙ [to·you] (61) + חֵ֣יל [strength] (48) + גּוֹיִ֔ם [nations] (59) + וּמַלְכֵיהֶ֖ם [and·their·kings] (151) + נְהוּגִֽים [led] (114) = 2522.
Rashi
“And your gates shall be opened continually.” A term of opening, of the heavy [dagesh] conjugation, because their opening is an everlasting, perpetual opening — as “shibber” [intensive] from breaking, so this from opening — “overtes” (opened) in Old French.
Ibn Ezra
"And they shall open." Some say that the chirik [under the vav] is in place of a shuruk [making it "and they opened" rather than "and they shall open"]. Others say that "and they shall open" refers to the children of the nations [i.e., non-Jews], and this is not far-fetched. Indeed, the reason is known: to bring to you an army of nations, both by day and by night.
And their kings. Those who were accustomed to leading [others] shall be brought as ones who are led, in the sense of 'to bind their kings with chains' (Psalms 149:8):
Radak
“And they shall open.” From the dagesh pattern, and it is an intransitive verb, as in “the vine blossom has opened” and “He has opened my ear.” That is to say, let them be opened constantly, day and night, to bring to you the wealth of the nations. He said this in reference to the city of Jerusalem, just as the entire passage states that its gates shall be opened constantly at night as well as by day, so that those bearing the wealth of the nations may enter into you for the offering, for there shall be peace in the world, and they will travel at night during the heat. And so did Jonathan translate: “to bring to you” – “to bring into you the property of the peoples.”
“And their kings led.” They shall be led to you, that they may come before the King Messiah like servants before their masters. And the reason it says “led” is that the custom of kings, when they travel on the road, whether riding or on foot, is that officers lead them as an honor. And Jonathan translated “led” as “bound,” meaning that they are bound with chains.
Metzudat David
“And they shall open,” etc. They shall be open and standing.
"By day, etc." The duplication of the matter in what is stated:
"The wealth of nations." The wealth of the gentiles.
Malbim
And they shall be opened: After the wall is built, do not say that you will need a wall and a fortress, for your gates shall always be open, for no enemy will come to your gates to besiege you. And it adds: “And day and night they shall not be shut,” for you will not be able to shut them at all, for through the gates they will always bring to you the tribute of the nations, gifts and offerings. And also these nations, the idolaters, will bring their kings led along [in procession], that they may be anointed there — for in Zion the kings of the nations will be anointed. And it explains why they will anoint them in Jerusalem.
For that nation and kingdom that will not serve you shall perish; Indeed, those nations shall be utterly wasted.
verse value 1373
Insights
Verse structure: 8 words, 43 letters. The shortest word is "that" (אֲשֶׁ֥ר, 3 letters) and the longest is "not·shall·serve·you" (לֹא־יַעַבְד֖וּךְ, 8 letters). 6 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "for·the·nation" (כִּֽי־הַגּ֧וֹי), "and·the·kingdom" (וְהַמַּמְלָכָ֛ה), "not·shall·serve·you" (לֹא־יַעַבְד֖וּךְ). The root גוי appears 2 times in this verse. 5 unique roots are used. Frequent roots: "that" (root אשר, 176x in Isaiah); "for·the·nation" (root גוי, 65x in Isaiah); "not·shall·serve·you" (root עבד, 48x in Isaiah). The etnachta (major mid-verse pause) falls on 'perish', dividing the verse into phrases of 5 and 3 words. Full calculation: כִּֽי־הַגּ֧וֹי [for·the·nation] (54) + וְהַמַּמְלָכָ֛ה [and·the·kingdom] (146) + אֲשֶׁ֥ר [that] (501) + לֹא־יַעַבְד֖וּךְ [not·shall·serve·you] (143) + יֹאבֵ֑דוּ [perish] (23) + וְהַגּוֹיִ֖ם [and·the·nations] (70) + חָרֹ֥ב [utterly] (210) + יֶחֱרָֽבוּ [they·will·be·waste] (226) = 1373.
Ibn Ezra
“Charov yicharvu” – They shall be desolate. This is from the root of “cherev” (sword), as it says, “The kings were smitten” (II Kings 3:23). And some say it is from the word “churban” (destruction). The first explanation is correct.
Radak
“And the nations shall be utterly destroyed.” The term “חרב” denotes destruction; and some explain it as the sense of "sword" (cherev), i.e., that they shall be slain.
Metzudat Zion
They shall be desolated. From the language of destruction:
Malbim
For the nation, and also the kingdom, that will not serve you shall perish, and also the many nations that will not serve you shall be utterly destroyed.
The glory of Lebanon shall come to you, The cypress, the plane-tree and the larch together; To beautify the place of My sanctuary, And I will make the place of My feet glorious.
verse value 3726
Insights
Verse structure: 14 words, 62 letters. Verse gematria: 3726 is divisible by 18, the value of chai ('life'). The shortest word is "glory" (כְּב֤וֹד, 4 letters) and the longest is "Lebanon" (הַלְּבָנוֹן֙, 6 letters). 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "to·beautify" (לְפָאֵר֙), "my·sanctuary" (מִקְדָּשִׁ֔י), "and·place·of" (וּמְק֥וֹם). The root מקום appears 2 times in this verse. 12 unique roots are used. Frequent roots: "will·go·in" (root בוא, 120x in Isaiah); "to·you" (root אל, 95x in Isaiah); "glory" (root כבוד, 38x in Isaiah). The etnachta (major mid-verse pause) falls on 'together', dividing the verse into phrases of 8 and 6 words. Full calculation: כְּב֤וֹד [glory] (32) + הַלְּבָנוֹן֙ [Lebanon] (143) + אֵלַ֣יִךְ [to·you] (61) + יָב֔וֹא [will·go·in] (19) + בְּר֛וֹשׁ [cypress] (508) + תִּדְהָ֥ר [a species of hardwood tree] (609) + וּתְאַשּׁ֖וּר [and·a species of tree] (913) + יַחְדָּ֑ו [together] (28) + לְפָאֵר֙ [to·beautify] (311) + מְק֣וֹם [place·of] (186) + מִקְדָּשִׁ֔י [my·sanctuary] (454) + וּמְק֥וֹם [and·place·of] (192) + רַגְלַ֖י [my·feet] (243) + אֲכַבֵּֽד [I·will·glorify] (27) = 3726.
Rashi
“Of cedar, of cypress, and of pine.” These are species of the trees of the forest of Lebanon.
Ibn Ezra
"Honor to Lebanon." And behold, the explanation is: the honored trees of Lebanon, the cedar, the pine, and the cypress, together.
To glorify. To build the House of the Name:
Radak
“the glory of Lebanon”—the good trees thereof; and subsequently it expounds what they are, as it was that the king of Tyre would send to King Solomon:
“With cedar, with cypress, and with ash.” We have already explained in the portion dealing with the poor and the needy:
"To glorify the Place, My Sanctuary: That they may build in them the Temple."
“And the place of My feet I will glorify.” For the Holy Temple is aligned opposite the Throne of Glory; and since the Throne of Glory's seat is the Holy Temple, I will glorify the footstool of His feet, for He will put it into their hearts to bring [the offerings].
Metzudat David
The glory of Lebanon. The noble trees of the forest of Lebanon shall come to you, namely the cypress, the plane, and the box-tree, all together.
To glorify. To build in them a place for My sanctuary, a glorious building:
And I will honor the place of My feet. The Holy Temple will be built with an honorable construction. And he grasps a parable: as if the Divine Presence sits on the throne in heaven, and His feet descend to rest in the Holy Temple, as it is said, “And they shall bow down to the place where His feet rest” (Psalms 99:5).
Metzudat Zion
Lebanon. The name of a forest in the Land of Israel:
"Of cypress, etc." – These are the names of important species of trees:
Malbim
“Glory”: After he has recounted the building of the wall, he recounts the building of the Temple, for the building of the Temple they will bring the glory of Lebanon, which are the tallest cedars by which the forest of Lebanon is honored; and also the fir, the cypress, and the pine will come together. He depicts it as if these precious trees themselves will come to the Temple, “to glorify the place of My sanctuary,” meaning that the place of the Temple will be glorified in its construction and beauty through the work of human hands; but “the place of My feet,” which is the Holy of Holies, “I will glorify,” meaning I will glorify It by Myself, and not through human hands.
And the sons of them that afflicted you Shall come bending to you, And all they that despised you shall bow down At the soles of your feet; And they shall call you The city of Hashem, The Zion of the Holy One of Israel.
verse value 4339
Insights
Verse structure: 16 words, 74 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "to·you" (לָךְ֙, 2 letters) and the longest is "all·your·despisers" (כׇּל־מְנַאֲצָ֑יִךְ, 8 letters). 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "bowing" (שְׁח֙וֹחַ֙), "your·afflicters" (מְעַנַּ֔יִךְ), "at·soles" (עַל־כַּפּ֥וֹת). 16 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "at·soles" (root על, 200x in Isaiah); "to·you" (root אל, 95x in Isaiah). The etnachta (major mid-verse pause) falls on 'all·your·despisers', dividing the verse into phrases of 9 and 7 words.
Rashi
“Zion, the Holy One of Israel.” Zion: in which the Holy One of Israel is favored; Zion of the Holy One of Israel.
Ibn Ezra
"And they went." Shachuch [bowed down] is a noun:
And they shall call you, "City of the Lord." And behold, as a witness [for] "Arise, shine" was said concerning Zion:
City. The word city carries over to what follows as well, as in: “Zion, the holy city of Israel.” Just as it says: “In Your anger, rebuke me” (Psalms 6:2).
Radak
“And they went bowed down.” It is a noun on the pattern of gavoha [“high”]: one whose stature was high has bowed down from his former height.
“Your afflicted ones.” Those who afflicted you in exile and already died by the time of the redemption— their children will come to you, bowing and prostrating themselves before you. And the meaning is: “your afflicted ones” refers to “the afflicted of your children,” for the verse is speaking in reference to Jerusalem.
“Upon the soles of your feet.” And upon the soles of your children’s feet. And this means: upon the path of the soles, for the sole is beneath.
The city of the Lord. For His glory shall be seen in it.
"Zion, the holy place of Israel": "Zion" is adjacent to "the holy place of Israel."
Metzudat David
Bowed down. In bending and in humility:
“Upon the soles of your feet.” This means: down to near the ground.
"The city of the Lord." The city of the Lord is Zion, the city of the Holy One of Israel. And the matter is doubled in what is stated:
Metzudat Zion
Shachoch. The matter is one of bending and lowering, as in “beneath Him they bent the helpers of Rahab” (Job 9:13).
“Your affliction.” From the root of “affliction” (‘innui):
"The soles of your feet." Just as the spreading of the hand is called "the palm of the hand" (kaf ha-yad), so too is the spreading of the foot called "the sole of the foot" (kaf ha-regel).
"Those who despised you" – this refers to contempt, as it is written: "The men despised the offering of the Lord" (1 Samuel 2:17).
Malbim
“And they shall go to you”—the idolaters who afflicted you with severe hardships shall go to you, humbled and broken, to appease you; and those who despised you, who did not afflict you with hardships but rather scorned and belittled you, so that you were not considered in their eyes (and they would not have needed to appease you), shall now prostrate themselves at the soles of your feet due to your great importance, and they shall call you now, “City of the Lord”—this shall be Jerusalem, and Zion shall be called by the name of Zion, the Zion of the Holy One of Israel, for there shall the Lord reveal Himself with even greater intensity in the outpouring of His Holy Spirit, in accordance with the holiness of Israel and their deeds (for this is what distinguishes between the Lord and the Holy One of Israel everywhere).
Whereas you have been forsaken and hated, So that no man passed through you, I will make you an eternal excellency, A joy of many generations.
verse value 4136
Insights
Verse structure: 12 words, 53 letters. The shortest word is "instead·of" (תַּ֧חַת, 3 letters) and the longest is "and·hated" (וּשְׂנוּאָ֖ה, 6 letters). Words sharing gematria 90: forsaken, to·pride·of. 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "your·being" (הֱיוֹתֵ֛ךְ), "and·hated" (וּשְׂנוּאָ֖ה), "transgressing" (עוֹבֵ֑ר). The root דור appears 2 times in this verse. 11 unique roots are used. Frequent roots: "your·being" (root היה, 213x in Isaiah); "and·nothing" (root אין, 92x in Isaiah); "ever" (root עולם, 46x in Isaiah). The etnachta (major mid-verse pause) falls on 'transgressing', dividing the verse into phrases of 6 and 6 words. Full calculation: תַּ֧חַת [instead·of] (808) + הֱיוֹתֵ֛ךְ [your·being] (441) + עֲזוּבָ֥ה [forsaken] (90) + וּשְׂנוּאָ֖ה [and·hated] (368) + וְאֵ֣ין [and·nothing] (67) + עוֹבֵ֑ר [transgressing] (278) + וְשַׂמְתִּיךְ֙ [and·I·will·put·you] (776) + לִגְא֣וֹן [to·pride·of] (90) + עוֹלָ֔ם [ever] (146) + מְשׂ֖וֹשׂ [exultation] (646) + דּ֥וֹר [generation] (210) + וָדֽוֹר [and·generation] (216) = 4136.
Ibn Ezra
“Desolate.” When it is ruined:
“Rejoicing of generation after generation.” The reason for the word “rejoicing” is that it should not cease.
Radak
“Instead, forsaken.” That the Glory of the Lord has been revealed from upon you.
There is no one passing through. In a ruin:
“Joy of generation after generation.” For all the generations of the world there shall be joy, just as it is called “fair to behold, the joy of the whole earth.”
Metzudat David
"Tachath" (in place of): In the place where you were forsaken, and there was no one who connected with you, and you were hated by all, and there was no one who passed through your land to inquire after your well-being.
“And I will set you.” In this place I will place you to be a ruler forever, and to be filled with joy in all the days of the generations.
Metzudat Zion
Tachat. In place of:
Ligaon. The matter of the great government:
Masos. A matter of joy:
Malbim
“Instead of your being: a. abandoned by your children, b. hated by all the nations, c. and no one passing by you because of its desolation—on account of these three deficiencies, there shall now be for you three corresponding exaltations: a. In place of being abandoned, ‘I will make you a pride of all the world’—you shall now be a great kingdom, a pride and a glory; b. In place of being hated, ‘you shall now be a joy for generation after generation’—all shall rejoice in your success by loving you; c. And in place of ‘no one passing by,’ now.”
You shall also suck the milk of the nations, And shall suck the breast of kings; And you shall know that I Hashem am your Saviour, And I, the Mighty One of Jacob, your Redeemer.
verse value 3193
Insights
Verse structure: 14 words, 58 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "that" (כִּ֣י, 2 letters) and the longest is "your·savior" (מֽוֹשִׁיעֵ֔ךְ, 6 letters). 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·you·will·suckle" (וְיָנַקְתְּ֙), "and·breast" (וְשֹׁ֥ד), "you·will·suckle" (תִּינָ֑קִי). The root ינק appears 2 times in this verse. 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "that" (root כי, 221x in Isaiah); "I" (root אני, 76x in Isaiah). The etnachta (major mid-verse pause) falls on 'you·will·suckle', dividing the verse into phrases of 6 and 8 words. Full calculation: וְיָנַקְתְּ֙ [and·you·will·suckle] (566) + חֲלֵ֣ב [milk·of] (40) + גּוֹיִ֔ם [nations] (59) + וְשֹׁ֥ד [and·breast] (310) + מְלָכִ֖ים [kings] (140) + תִּינָ֑קִי [you·will·suckle] (570) + וְיָדַ֗עַתְּ [and·you·shall·know] (490) + כִּ֣י [that] (30) + אֲנִ֤י [I] (61) + יְהֹוָה֙ [Hashem] (26) + מֽוֹשִׁיעֵ֔ךְ [your·savior] (446) + וְגֹאֲלֵ֖ךְ [and·your·redeemer] (60) + אֲבִ֥יר [mighty·one·of] (213) + יַעֲקֹֽב [Jacob] (182) = 3193.
Rashi
“and the breasts of kings.” This is the language of “breasts,” and the phrase “and you shall nurse” indicates this.
Ibn Ezra
"And she shall be nursed with the milk of the nations." The meaning is: money that they shall give as tribute.
"And the plunder of kings." It is of the same root as "sadim — fields" (Isaiah 32:12), for the patterns of nouns vary:
Radak
"And you shall suck the milk of the nations" is a metaphor, meaning: "You shall eat the good things of the land of the nations."
"and the breasts of kings" – with a holam, just as with a patach, as in "they shall suck the milk of the nations" (referring to "breasts"), and it is a metaphorical expression, meaning their good things; and so did Jonathan render it: "You shall be satisfied with the property of the peoples, and with the spoils of kings you shall be adorned."
Metzudat David
And you shall suck. This is a metaphorical expression to say that you will consume the good things of the nations.
And the plague, etc. The matter is repeated in what is said, "And you shall know." Then you will recognize that the matter did not come by chance, but rather it is because "I, the Lord, am your Savior, and the Mighty One of Jacob is your Redeemer."
Metzudat Zion
And she shall suckle. From the term for suckling:
And "shod" (plunder): from the language of "shadim" (breasts).
“תינקי” – from the term for nursing (suckling):
Avir. The matter of strength:
Malbim
“And you shall suck the milk of nations” — the abundance of all the nations will pass over to you. And in what manner will you suck the milk of the nations? It says, “And you shall suck the milk of kings” — the nursing will be through the spoils of kings. He will liken the kings to breasts, to which the milk of the nations will be gathered, and from there you will suck the milk. And the meaning is that the kings of the nations will give you tribute. (And the meaning is that for the most part, a land that exalts itself in pride and arrogance will be a horror to all the inhabitants of the earth, but you will be a joy for generation after generation. And do not say that the joy will be through your being a merchant of the nations, and they will come to you for trade, for on the contrary, they will be subject to your tribute.) And you shall know that I am the Lord your Savior — meaning that the salvation will be through Me, the Lord, who created all existence, for the ultimate salvation will be general, to repair the entire world, but the redemption will be particular, only for you. And therefore it says, “And your Redeemer is the Mighty One of Jacob.”
For brass I will bring gold, And for iron I will bring silver, And for wood brass, And for stones iron; I will also make your officers peace, And righteousness your magistrates.
verse value 8103
Insights
Verse structure: 19 words, 82 letters. The shortest word is "instead·of" (תַּ֣חַת, 3 letters) and the longest is "stone" (הָאֲבָנִ֖ים, 6 letters). Words sharing gematria 814: and·instead·of, and·instead·of, and·instead·of. 7 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "copper" (הַנְּחֹ֜שֶׁת), "iron" (הַבַּרְזֶל֙), "tree" (הָעֵצִים֙). The root תחת appears 4 times in this verse. 13 unique roots are used. Frequent roots: "I·will·bring" (root בוא, 120x in Isaiah); "and·I·will·put" (root שום, 40x in Isaiah); "righteousness" (root צדק, 37x in Isaiah). The etnachta (major mid-verse pause) falls on 'iron', dividing the verse into phrases of 14 and 5 words.
Rashi
"Instead of the bronze." That they took from you:
And I will place Your officers as peace. And I will make Your governor whole, and Your rulers in righteousness.
"Your officers." Your officers; and our Sages said: The decrees that came upon you in your exile, and the collectors who pressed you, shall be for you a source of peace and righteousness.
Ibn Ezra
"Instead of the copper, I will bring gold." I will place it in the hearts of the nations that they will bring the gold, and the correct interpretation is that I will bring you the reward of gold, and behold, the copper is more precious than iron; therefore, in its place, gold is opposite it.
"And I will place Your charge" – "the men of Your charge," like a "tax collector" (pakid), and they are those who distribute the taxes.
[Shalom]. "They shall take him in peace":
"And your officers [shall be] righteousness." With righteousness:
Radak
“Instead of the copper.” Instead of the copper that the gentiles took from you, I will bring gold; that is to say, I will place in their hearts to pay you double and double again for what they and their ancestors took from you.
"And I will set your visitation as peace". In place of the "visitation" (i.e., the oppressive oversight) that the gentiles used to impose upon Israel by appointing tax collectors to exact taxes from them, I will grant you peace and righteousness, and there will no longer be overseers and bailiffs upon you.
Metzudat David
“Instead of the copper.” In place of the copper that the nations took from you, I will bring in its stead gold, etc.
"And I will appoint peace as your governance." This means: Instead of the tax collectors who were appointed over you to collect the tax, I will appoint peace for you, for they will no longer come on business to collect the tax, but rather they will come to inquire after your well-being.
"Your taskmasters" – In place of those who exact the money, they will come to do charity with you.
Metzudat Zion
Your appointed officer. From the language of a supervisor and an appointed official:
"ונגשיך" – The meaning of the pressing to take the silver is like "נגש את הכסף" (II Kings 23).
Malbim
“Underneath the copper”: Do not imagine that the tribute mentioned will be given to you by the non-Jews through coercion and force. Rather, when you ask them for copper as tribute, they will bring gold in its place; when you ask for iron as tribute, they will bring silver in its place. And yet, you will also have copper and iron, for when you ask for wood and stones, they will give you copper and iron. And I will place your commandment, your decree and appointment over the non-Jews, such that this will not be regarded by them as if they are submitting to the tribute of a servant, nor as if they lack peace because they are subjugated. Rather, this will be their peace, for the commandment will not be through war, but through peace, with their good will and willing heart. For “I will make your approach righteousness”: The bringing near of them to give you tribute will be regarded by them as righteousness and a commandment, for by doing so they fulfill the will of the Lord, and they will do it with a willing heart, as one performs a commandment.
Violence shall no more be heard in your land, Desolation nor destruction within your borders; But you shall call your walls Salvation, And your gates Praise.
verse value 4465
Insights
Verse structure: 12 words, 56 letters. The shortest word is "destruction" (שֹׁ֥ד, 2 letters) and the longest is "in·your·borders" (בִּגְבוּלָ֑יִךְ, 7 letters). 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "not·shall·be·heard" (לֹא־יִשָּׁמַ֨ע), "in·your·land" (בְּאַרְצֵ֔ךְ), "in·your·borders" (בִּגְבוּלָ֑יִךְ). 11 unique roots are used. Frequent roots: "in·your·land" (root ארץ, 169x in Isaiah); "not·shall·be·heard" (root שמע, 106x in Isaiah); "and·you·shall·call" (root קרא, 84x in Isaiah). The etnachta (major mid-verse pause) falls on 'in·your·borders', dividing the verse into phrases of 7 and 5 words. Full calculation: לֹא־יִשָּׁמַ֨ע [not·shall·be·heard] (451) + ע֤וֹד [still] (80) + חָמָס֙ [violence] (108) + בְּאַרְצֵ֔ךְ [in·your·land] (313) + שֹׁ֥ד [destruction] (304) + וָשֶׁ֖בֶר [and·destruction] (508) + בִּגְבוּלָ֑יִךְ [in·your·borders] (73) + וְקָרָ֤את [and·you·shall·call] (707) + יְשׁוּעָה֙ [salvation] (391) + חוֹמֹתַ֔יִךְ [your·walls] (484) + וּשְׁעָרַ֖יִךְ [and·your·gates] (606) + תְּהִלָּֽה [praise] (440) = 4465.
Ibn Ezra
"Violence shall no longer be heard in your land, devastation and destruction." The meaning is twofold:
"And you shall call." Some say it is like "evil shall befall you" (Deuteronomy 31:29). And others say it is from the language of calling, as in "Salvation shall call to your walls." And the correct [view] is that the word "And you shall call" is opposite to "Zion," for "Your walls shall call them Salvation," and "Your gates, Praise." And behold, "And you shall call" draws after it its companion according to the rule.
Radak
"Violence shall no more be heard in your land." This means that the nations will not commit violence against you anymore.
"And you shall call." Then you will call out, "Salvation, your walls," for you will no longer need to ascend the walls and close the gates because of the enemy; therefore, you will call them "Salvation," the opposite of the warfare that previously occurred at the gates. Likewise, at the gates they will not recount anything but the praises of the Lord. And the Targum translates: "They will cry out for deliverance at your gates and at your entrances, they will be praising."
Metzudat David
"It shall not be heard, etc." – From the distress that oppresses, for there shall be no more.
Plunder, etc. The duplication of the matter in what is stated, “And you shall call,” [is explained as follows]: “You shall no longer call out on your walls and in your gates the voice of war, but you shall call out the voice of the salvation of the Lord and His praise.”
Metzudat Zion
Chamas. Oppression and robbery:
Robbery. From the terms “shedidah” (plunder) and “gezel” (theft):
Praise. The matter of laudation:
Malbim
"Violence shall no longer be heard in your land": there shall be no violence within the country from one person to another; nor shall "devastation and destruction" be heard in your borders from an external enemy who will fall upon the border of your land from outside. And regarding "devastation and destruction in your borders," He says: "Your walls shall be called salvation." You will not need a wall and fortress at the border to guard against devastation and destruction from outside, for salvation itself will be a fortified wall for you, as it is stated: "He will establish salvation as your walls" (Isaiah 26:1). And regarding "violence in your land," He says: "Your gates shall be called praise." Praise itself will be a gate for you, as if the praise with which this people will be praised, due to their great righteousness, will suffice so that violence will not occur within it from one person to another, for they will all be praised as righteous, and there will be no breach in their gates.
The sun shall be no more your light by day, Neither for brightness shall the moon give light to you; But Hashem shall be to you an everlasting light, And your God your glory.
verse value 3476
Insights
Verse structure: 15 words, 71 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "to·you" (לָ֑ךְ, 2 letters) and the longest is "not·shall·be·to·you" (לֹא־יִֽהְיֶה־לָּ֨ךְ, 8 letters). Words sharing gematria 237: to·light, to·light. 6 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "not·shall·be·to·you" (לֹא־יִֽהְיֶה־לָּ֨ךְ), "and·to·brightness" (וּלְנֹ֕גַהּ), "moon" (הַיָּרֵ֖חַ). The root אור appears 3 times in this verse. 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "not·shall·be·to·you" (root היה, 213x in Isaiah); "day" (root יום, 124x in Isaiah). The etnachta (major mid-verse pause) falls on 'to·you', dividing the verse into phrases of 9 and 6 words.
Rashi
"You shall have no more." You shall not need the light of the sun:
Ibn Ezra
"Not, etc." — You will not need the light of the sun, because of the light of the Divine Presence.
“The light of the world”: By day and by night.
Radak
"There shall not be." We have already explained that He compares salvation and goodness to light. He says that His light will be so great—being the light of the Lord, which is the great goodness—that the light of the sun and the light of the moon will be considered as nothing. And all of this is by way of metaphor, as He stated, "And the light of the sun shall be sevenfold."
"For Your glory": That You may be glorified in His honor and goodness, that He may magnify Your people.
Metzudat David
"It shall no longer be yours": This means that you will not need the light of the sun to illuminate you during the day.
And regarding the brightness: You will not need the rising of the moon to shine for you at night.
"And the Lord shall be to you." But the light of the Divine Presence shall be to you as a light of the world, both by day and by night.
To Your glory. You shall be adorned with the glory of the Lord:
Metzudat Zion
And to the shining one. This matter [refers to] brightness and rising:
Malbim
“You shall no longer have”: This means that the sun shines by its own light during the day, and at night, when the sun is beneath the horizon, the sun illuminates the moon's brightness. At night, the sun casts the radiance of its light upon the moon, and the earth receives the sun’s light through the radiance of the moon. But now, you shall not have the sun for light by day, nor shall the sun shine its light upon the moon to serve as the radiance of the moon, for the sun will be hidden absolutely and will not be found in existence at all. And in place of what until now you had—the sun for light by day—now the Lord shall be your light forever. And in place of what until now the sun did—shining at night for the radiance of the moon, and you receiving at night the sun’s light through the moon in reflected light—now your God shall be your glory. This means that the unity of His unique divinity upon you shall be in the form of the moon, which receives light from the sun. That is to say, the righteous and the prophets shall be in the form of the moon, drawing the light of the Lord at night (at the time when He withholds His light from the general populace) and spreading and illuminating it for the entire people.
Your sun shall no more go down, Neither shall your moon withdraw itself; For Hashem shall be your everlasting light, And the days of your mourning shall be ended.
verse value 2230
Insights
Verse structure: 14 words, 56 letters. Notable word values: "Hashem" (יְהֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "not·shall·set" (לֹא־יָב֥וֹא, 6 letters). Words sharing gematria 80: still, shall·be·to·you. 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "your·sun" (שִׁמְשֵׁ֔ךְ), "month" (וִירֵחֵ֖ךְ), "shall·be·to·you" (יִֽהְיֶה־לָּךְ֙). 14 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 'will·be·gathered', dividing the verse into phrases of 6 and 8 words. Full calculation: לֹא־יָב֥וֹא [not·shall·set] (50) + עוֹד֙ [still] (80) + שִׁמְשֵׁ֔ךְ [your·sun] (660) + וִירֵחֵ֖ךְ [month] (244) + לֹ֣א [not] (31) + יֵאָסֵ֑ף [will·be·gathered] (151) + כִּ֣י [for] (30) + יְהֹוָ֗ה [Hashem] (26) + יִֽהְיֶה־לָּךְ֙ [shall·be·to·you] (80) + לְא֣וֹר [to·light] (237) + עוֹלָ֔ם [ever] (146) + וְשָׁלְמ֖וּ [and·shall·be·ended] (382) + יְמֵ֥י [day] (60) + אֶבְלֵֽךְ [your·mourning] (53) = 2230.
Rashi
"לא יאסף" – The language of "they gathered them" (Joel 2), meaning they brought in their light.
Ibn Ezra
"Not, etc." This refers to "your sun shall no longer set," and "your moon shall not wane." The meaning is that when it [the moon] is joined with the sun, light is then lacking from the earth.
“And the days of your mourning are completed.” For the mourner sits in darkness.
Radak
“He shall not come.” This too is an allegory, as its Targum renders it: “Your kingdom shall not cease, and Your glory shall not fail.”
Metzudat David
"Lo yavo." The sun of your glory shall not cease, nor shall the moon of your splendor withdraw its light, so that it may not shine for you. This means: Your kingship and dominion shall not be abolished.
"For the Lord..." means: Since governance comes from the Lord, it will therefore be a light for the world and will not cease.
“And her completeness.” “Your days of mourning shall be completed and brought to an end, for you shall mourn no more.”
Metzudat Zion
"He shall not come." This means he shall not set, as it is said, "when the sun came" (Genesis 28:11).
He shall gather. The meaning is “to bring in,” as in “and no man gathered them” (Judges 19).
“and they shall be completed.” The matter is one of completion.
Malbim
“Your sun shall no more go down” — this refers to the Light of the Lord, which will be for you in place of the light of the sun; it will not come again only temporarily, but rather it will endure forever. And also “your moon” — which refers to the prophets and the righteous ones, who receive the Light of the Lord and disseminate it, just as the moon does — their light will not be gathered in (i.e., diminished or hidden). And he first explains the reason why “your sun shall no more go down”: Do not think that your sun will come again only because there will not be a constant light, but rather a temporary one, for the Lord Himself will be to you a light forever. Do not think that your sun will come again only because you will need to distance yourself from the light, by going into exile once more, for “the days of your mourning will be completed.”
Your people also shall be all righteous, They shall inherit the land for ever; The branch of My planting, the work of My hands, Wherein I glory.
verse value 3222
Insights
Verse structure: 12 words, 50 letters. Verse gematria: 3222 is divisible by 18, the value of chai ('life'). The shortest word is "all·of·them" (כֻּלָּ֣ם, 3 letters) and the longest is "just" (צַדִּיקִ֔ים, 6 letters). 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·your·people" (וְעַמֵּךְ֙), "branch·of" (נֵ֧צֶר), "his·planting" ((מטעו)). 11 unique roots are used. Frequent roots: "land" (root ארץ, 169x in Isaiah); "and·your·people" (root עם, 107x in Isaiah); "all·of·them" (root כל, 93x in Isaiah). The etnachta (major mid-verse pause) falls on 'land', dividing the verse into phrases of 6 and 6 words. Full calculation: וְעַמֵּךְ֙ [and·your·people] (136) + כֻּלָּ֣ם [all·of·them] (90) + צַדִּיקִ֔ים [just] (254) + לְעוֹלָ֖ם [to·ever] (176) + יִ֣ירְשׁוּ [may·inherit] (526) + אָ֑רֶץ [land] (291) + נֵ֧צֶר [branch·of] (340) + (מטעו) [his·planting] (125) + מַטָּעַ֛י [My·plantings] (129) + מַעֲשֵׂ֥ה [deed] (415) + יָדַ֖י [my·hands] (24) + לְהִתְפָּאֵֽר [to·glorify·oneself] (716) = 3222.
Rashi
To boast. That I will boast in them; "porvanti" in the vernacular.
Ibn Ezra
Netsar. As it says, “And a shoot shall come forth from his stock” (Isaiah 11:1):
"The work of My hands, to be glorified." Just as a person rejoices in his works when they are properly arranged.
Radak
"And all your people shall be righteous" – that God shall refine them, as it is written: "And I will refine them as silver is refined" (Zechariah 13:9); and the survivors shall all be righteous and holy, as it is written: "And everyone who remains in Zion and everyone who is left in Jerusalem shall be called holy" (Isaiah 4:3).
They shall forever inherit the land. This means that they shall never again be exiled from it, for they will be like the shoots of my vineyard, such that by observing their deeds, one will see that I planted them, and not as in the past, as it is said concerning them: “Why did I wait to gather grapes, but it yielded wild grapes?” For it did not appear that it was the Lord’s vineyard, but rather a foreign branch.
To boast. That I will boast in them, they are called "the people of the Lord," as it is stated: "Israel, in whom I boast."
Metzudat David
"And Your people" – the people remaining in You shall all be righteous, for the wicked shall perish by the pangs of the Messiah.
They shall inherit the land forever. They shall inherit the land forever and shall no longer be exiled from it.
“Branch of my vineyard.” The branch which I planted is the work of My hand, and there is something in which to boast; that is to say, the people whom I have chosen, in them I will boast, for they will be righteous and blameless.
Metzudat Zion
Netzer. A branch, as it is written: “And a shoot shall sprout from his roots” (above 11:1).
Metayi. From the language of planting:
Malbim
And “your people” – now He explains the reason why “your moon will not be gathered in,” namely, the righteous ones: 1. Do not say that this moon will be gathered in because there will not be righteous ones among you, for all of your people will be righteous; 2. Do not say that the moon will be gathered in because they will not remain in the Land of Israel forever and will be exiled a second time, for they will inherit the land forever; 3. Do not say that the moon will be gathered in because the people as a whole, about whom it is said “your people,” although they are all righteous, are very few, weak, and feeble, for “a shoot of My planting,” this tender shoot and nursing child that I have planted, will be My handiwork to take pride in. I will cause by My strength that this tender shoot will put forth many branches, twigs, and shoots, and its branches will multiply so greatly, until
The smallest shall become a thousand, And the least a mighty nation; I Hashem will hasten it in its time.
verse value 1909
Insights
Verse structure: 10 words, 43 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "I" (אֲנִ֥י, 3 letters) and the longest is "and·the·youngest" (וְהַצָּעִ֖יר, 6 letters). 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "to·the·thousand" (לָאֶ֔לֶף), "and·the·youngest" (וְהַצָּעִ֖יר), "mighty" (עָצ֑וּם). 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "it·will·be" (root היה, 213x in Isaiah); "I" (root אני, 76x in Isaiah). The etnachta (major mid-verse pause) falls on 'mighty', dividing the verse into phrases of 6 and 4 words. Full calculation: הַקָּטֹן֙ [young] (164) + יִהְיֶ֣ה [it·will·be] (30) + לָאֶ֔לֶף [to·the·thousand] (141) + וְהַצָּעִ֖יר [and·the·youngest] (381) + לְג֣וֹי [into·a·nation] (49) + עָצ֑וּם [mighty] (206) + אֲנִ֥י [I] (61) + יְהֹוָ֖ה [Hashem] (26) + בְּעִתָּ֥הּ [in·her·time] (477) + אֲחִישֶֽׁנָּה [I·will·hasten·it] (374) = 1909.
Rashi
"At the proper time, I will hasten it." If they merit it, I will hasten it; if they do not merit it, at the proper time.
Ibn Ezra
“The small family.” The small family, whose number is few, shall become a thousand.
“Be’itah.” At the arrival of the time of salvation. And the correct interpretation is that it is attached to the small word, becoming “alaf” (a thousand), and thus: “I will hasten to make you a great nation,” as it is said, “And I will make you into a great nation” (Genesis 12:2).
Radak
"The small one." It does not refer to a single individual, for what relevance is there between "small" and "young"? Rather, it means the tribe and the family: the smallest among them will become a thousandfold greater than it is now. The matter is repeated in what is written "according to custom," and it says "the young one" to a mighty nation.
"I, the Lord, will hasten it in its time." This is the good that I promise them: "I, the Lord, will do it," for the power is in My hand. And it says "in its time," and it says "I will hasten it." Our Sages of blessed memory said: If they are worthy, "I will hasten it"; if they are not worthy, "in its time." And one may explain it as: When its time arrives, I will hasten it, to complete it quickly, for the time will not be long from the beginning of the salvation until its completion. And the Targum translates: "I, the Lord, will bring it in its appointed time."
Metzudat David
"The small one." The small tribe shall increase until a thousand times so:
And the younger. The duplication of the matter is stated in what is written:
"I am the Lord." Who has the power in My hand; therefore, when the time of redemption comes, I will hasten to multiply the small into a thousand, and the young into a mighty nation.
Metzudat Zion
And the younger. The term "the younger" refers to a minor, as in the verse: "And the elder shall serve the younger" (Genesis 25:23).
Atsum. A matter of multiplication, like "atzemu" in "Her widows have increased to me" (Jeremiah 15:8).
“Be’itah.” From the language of “time” and “season.”
Achishnah. The matter of speed, as in "Achishah" in "I will hasten my escape" (Psalms 55:9):
Malbim
That the small one will become a thousandfold, in the multiplication of quantity, and the young one in strength will become a mighty nation, in the multiplication of quality in power and might. And although I am delaying now, and the people are weak and few, behold, I, the Lord, in due time will hasten it; when the appointed time comes, I will do the thing with swiftness (for this is the definition of the verb *chash*), and I will fulfill My promise.
Ibn Ezra
Radak
Metzudat David
Malbim