For Zion's sake He will not hold His peace until her righteousness shines forth; the new name given her, and the highway prepared for the returning people.
Tap any Hebrew word to reveal its root, value, and meanings.
For Zion’s sake will I not hold My peace, And for Jerusalem’s sake I will not rest, Until her triumph go forth as brightness, And her salvation as a torch that burns.
verse value 3595
Insights
Verse structure: 14 words, 61 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "and·her·salvation" (וִישׁוּעָתָ֖הּ, 7 letters). Words sharing gematria 31: not, not. 6 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "I·will·be·quiet" (אֶשְׁק֑וֹט), "until·it·goes·forth" (עַד־יֵצֵ֤א), "as·the·brightness" (כַנֹּ֙גַהּ֙). The root מען appears 2 times in this verse. 11 unique roots are used. Frequent roots: "not" (root לא, 286x in Isaiah); "Jerusalem" (root ירושלם, 42x in Isaiah); "until·it·goes·forth" (root יצא, 42x in Isaiah). The etnachta (major mid-verse pause) falls on 'I·will·be·quiet', dividing the verse into phrases of 8 and 6 words. Full calculation: לְמַ֤עַן [for·the·sake·of] (190) + צִיּוֹן֙ [Zion] (156) + לֹ֣א [not] (31) + אֶחֱשֶׁ֔ה [I·will·be·silent] (314) + וּלְמַ֥עַן [and·for·the·sake·of] (196) + יְרוּשָׁלִַ֖ם [Jerusalem] (586) + לֹ֣א [not] (31) + אֶשְׁק֑וֹט [I·will·be·quiet] (416) + עַד־יֵצֵ֤א [until·it·goes·forth] (175) + כַנֹּ֙גַהּ֙ [as·the·brightness] (78) + צִדְקָ֔הּ [her·righteousness] (199) + וִישׁוּעָתָ֖הּ [and·her·salvation] (797) + כְּלַפִּ֥יד [as·torch] (144) + יִבְעָֽר [will·burn] (282) = 3595.
Rashi
"For the sake of Zion" – I will act and not remain silent concerning what they have done to her.
"I will not be silent." There shall be no peace before me until righteousness goes forth like the dawn.
Ibn Ezra
"For the sake of." These are the words of the Lord, and many have said that these are also the words of Israel in exile:
“Like a torch that blazes.” The yod refers back to “torch,” and the word “that” is omitted, (in exile):
Radak
“For the sake of Zion.” These are the words of the Lord when Israel was in exile, and He said, “For the sake of Zion, upon which My name is called.” The mention of “Zion” and “Jerusalem” is a duplication of the same idea expressed in different words. Similarly, “I will not be silent” and “I will not remain quiet” are a duplication of the same idea. Thus, “Zion” and “Jerusalem” refer to one and the same city, except that the fortress is called “Zion.”
“Like a torch set ablaze.” Just as a burning torch is visible from afar, so too will your righteousness and your salvation be seen by the distant nations.
Metzudat David
"For Zion's sake I will not keep silent, for Jerusalem's sake I will not be quiet, until her vindication shines out like the dawn, and her salvation like a burning torch."
Metzudat Zion
“Ahsha.” The matter of silence is like “Have I ever been silent?” (above 42):
Ashqut. The matter of rest:
As brightness. The matter is of illumination and rising:
“K’lipid.” It is the wood which, when waved in the fire, dries out from the heat of the fire and produces a great flame. And similarly, “and like a torch of fire among the peoples” (Zechariah 12:6).
It shall burn. It shall be kindled:
Malbim
"For the sake of Zion, I will not keep silent; for the sake of Jerusalem, I will not rest," returns to speak against the two matters mentioned in the previous section: 1. The righteousness, that God desires to reveal the righteousness of Israel and the truth of their Torah and their faith. 2. The salvation, that God desires to save them. Now, Zion depicts the righteousness of Israel, for in Zion was the seat of the Sanhedrin and the Temple, and Jerusalem signifies the salvation of Israel, for there sat the multitude and thither will their scattered ones gather, as it is stated: "Put on your strength, O Zion; put on your garments of splendor, O Jerusalem." Zion will don the inner strength, which are the spiritual successes, and Jerusalem the outer garments, which are the physical successes. Now, to clarify the righteousness of Israel and the truth of their Torah, it is necessary to argue with words and claims, and therefore it says, "For the sake of Zion, I will not keep silent," meaning I will not be silent from arguing and proving her truth. And to bring forth the salvation of Israel from their exile, action and deed are required, and therefore it says, "For the sake of Jerusalem, I will not rest," meaning I will not sit in idleness without doing anything, but rather I will be diligent to save them. The gates restrain, "For the sake of Zion, I will not keep silent, until her righteousness goes forth as brightness," which is the righteousness of their Torah and faith, and "for the sake of Jerusalem, I will not rest, until her salvation shines forth as a torch," which is the salvation. (Now, the brightness is that which has no light of its own, but receives its light from another thing, like the brightness of the moon, which receives its light from the sun, but the torch has its light from itself. And by this it depicts that through kindling the torch, which is the salvation, by seeing the salvation of Israel how it will illuminate their night with the light of salvation, thereby they will recognize their righteousness, and as if the torch of salvation will cast its light upon the righteousness, and the righteousness will be seen through the salvation, just as the moon is seen through the sun. And on this it calls it brightness, the reflected light of the torch.)
And the nations shall see your triumph, And all kings your glory; And you shall be called by a new name, Which the mouth of Hashem shall mark out.
verse value 2528
Insights
Verse structure: 13 words, 50 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "to·you" (לָךְ֙, 2 letters) and the longest is "and·all·kings" (וְכׇל־מְלָכִ֖ים, 8 letters). 2 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·all·kings" (וְכׇל־מְלָכִ֖ים), "will·designate·it" (יִקֳּבֶֽנּוּ). 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "which" (root אשר, 176x in Isaiah); "and·will·be·called" (root קרא, 84x in Isaiah). The etnachta (major mid-verse pause) falls on 'your·glory', dividing the verse into phrases of 5 and 8 words. Full calculation: וְרָא֤וּ [and·they·shall·see] (213) + גוֹיִם֙ [nations] (59) + צִדְקֵ֔ךְ [your·justice] (214) + וְכׇל־מְלָכִ֖ים [and·all·kings] (196) + כְּבוֹדֵ֑ךְ [your·glory] (52) + וְקֹ֤רָא [and·will·be·called] (307) + לָךְ֙ [to·you] (50) + שֵׁ֣ם [name] (340) + חָדָ֔שׁ [new] (312) + אֲשֶׁ֛ר [which] (501) + פִּ֥י [mouth·of] (90) + יְהֹוָ֖ה [Hashem] (26) + יִקֳּבֶֽנּוּ [will·designate·it] (168) = 2528.
Rashi
“Yiqqabenu.” He shall explain it:
Ibn Ezra
"קורא לך" – from the binyan in which the name of its doer is not mentioned
יקבנו. Just as it says, "They were listed by name" (Numbers 1:17):
Radak
"And the nations shall see your righteousness." The righteousness that God will do with you is "your righteousness," and "your glory" refers to Jerusalem.
"A new name." Just as it is said, "My delight is in her."
“Yikkovenu.” [Meaning] shall designate it, as in “which were designated (nikkevu) by name” (Numbers 1:17):
Metzudat David
"Your righteousness." The righteousness that I will do for you:
"And He calls you." It shall be called for you a new name, which the mouth of the Lord will declare; and it is "My delight in her," which is interpreted as "a city not forsaken," as stated below.
Metzudat Zion
Yikavenu. He explains it in the manner of "who were called by name" (Numbers 1:17):
Malbim
And see, it limits itself with the previous verse, by means of the fact that "charity" has gone forth against "your light," [as it says] "the nations shall see your righteousness," and by means of the fact that "her salvation is like a torch that burns," [as it says] "kings shall see your glory," (and he adds that even the non-Jewish nations will recognize your righteousness and the truth of your faith and your Torah, and all the more so will their kings, who are wiser, recognize this; and likewise their kings will recognize your glory, that it will be greater than their glory, and all the more so will the nations recognize this).
"And I will call you by a new name" — these are the names that will be mentioned subsequently: "My Beloved," which requires explication, "whose mouth the Lord has formed and who will expound this name and reveal its meaning," as it is stated, "My Beloved," for the Lord takes delight in you.
You shall also be a crown of beauty in the hand of Hashem, And a royal diadem in the open hand of your God.
verse value 2970
Insights
Verse structure: 8 words, 44 letters. Verse gematria: 2970 is divisible by 18, the value of chai ('life'). The shortest word is "crown·of" (עֲטֶ֥רֶת, 4 letters) and the longest is "in·the·palm·of·your·God" (בְּכַף־אֱלֹהָֽיִךְ, 8 letters). 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "in·the·hand·of·Hashem" (בְּיַד־יְהֹוָ֑ה), "turban" ((וצנוף)), "and·turban" (וּצְנִ֥יף). 5 unique roots are used. Frequent roots: "in·the·hand·of·Hashem" (root יהוה, 449x in Isaiah); "and·you·will·be" (root היה, 213x in Isaiah); "royal" (root מלך, 73x in Isaiah). The etnachta (major mid-verse pause) falls on 'in·the·hand·of·Hashem', dividing the verse into phrases of 4 and 4 words. Full calculation: וְהָיִ֛ית [and·you·will·be] (431) + עֲטֶ֥רֶת [crown·of] (679) + תִּפְאֶ֖רֶת [beauty] (1081) + בְּיַד־יְהֹוָ֑ה [in·the·hand·of·Hashem] (42) + (וצנוף) [turban] (232) + וּצְנִ֥יף [and·turban] (236) + מְלוּכָ֖ה [royal] (101) + בְּכַף־אֱלֹהָֽיִךְ [in·the·palm·of·your·God] (168) = 2970.
Ibn Ezra
“And you shall be a crown of glory.” In the hand of the Lord, for there are places where they arrange the crowns with hands.
Radak
"And you shall be." The matter is expressed with a double meaning using different words: "crown" and "diadem," "glory" and "kingdom," "hand" and "palm." The reason for saying "in the hand of the Lord" and "in the palm of your God" is to indicate that He will strengthen them for you, so that they will never fall—your crown of glory and your diadem of kingdom—because His hand will always be with you to support them. And the meaning is that you will be a crown of glory to the nations, so that they will glory in you and in your kingdom.
Metzudat David
“Crown of glory.” This means that it should be kept in his hand like a crown of glory.
And a royal diadem. The matter is repeated in what is stated:
Metzudat Zion
And tzanif. The word derives from mitznafet, which is made to encircle the head.
Malbim
“And you shall be a crown of glory in the hand of the Lord” – there is a difference between a “crown of glory” and a “royal diadem,” for a crown is worn by anyone who wears it for honor, whereas a royal diadem is unique to royalty alone. And there is a difference between “hand” and “palm,” for “palm” is more specific than “hand,” in that “hand” refers to the entire hand, while “palm” refers only to the bent part of the hand, indicating that one grasps the thing with particular supervision. And there is a difference between “the Lord” and “your God”: by the Name “the Lord” He is called in respect to general providence, and by the appellation “your God” He is called in respect to particular, miraculous supervision. Now, the Lord guides existence through two types of providence: A. Natural providence; B. Miraculous, supervisory providence. The prophet states that these two types of providence will guide only for your sake, for your benefit, and according to your deeds. Corresponding to the natural providence, which He conducts by the Name “the Lord” through nature, you shall be a crown of glory in the hand of the Lord. And corresponding to the miraculous providence, which He conducts by being “your God” through His particular supervision, and through which providence He reveals His kingship, that He rules according to His will, you shall be a royal diadem in the palm of your God. And therefore it says “in the palm,” for this is not attributed to the entire hand, but only to the specific palm and its particular supervision.
You shall no more be termed Forsaken, Neither shall your land any more be termed Desolate; But you shall be called, My delight is in her, And your land, Espoused; For Hashem delights in you, And your land shall be espoused.
verse value 3717
Insights
Verse structure: 19 words, 80 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "to·you" (לָ֨ךְ, 2 letters) and the longest is "not·will·be·said" (לֹא־יֵאָמֵר֩, 6 letters). Words sharing gematria 347: and·to·your·land, and·to·her·land. 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "My·delight·in·her" (חֶפְצִי־בָ֔הּ), "for·delights" (כִּֽי־חָפֵ֤ץ), "and·your·land" (וְאַרְצֵ֖ךְ). The root ארץ appears 3 times in this verse. 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "not·will·be·said" (root אמר, 244x in Isaiah); "but" (root כי, 221x in Isaiah). The etnachta (major mid-verse pause) falls on 'Espoused', dividing the verse into phrases of 14 and 5 words.
Rashi
"Be'ulah." That is, inhabited:
Ibn Ezra
"And I will not be silent..." This verse indicates that for the sake of Zion, the words of God are spoken, and it states "I will not be silent" in the manner of human speech.
"My delight is in her." These are two words.
[“She shall be defiled.”] Here is its explanation:
Radak
One should not say that the phrase “and to your land” refers to the rest of the Land of Israel, for it speaks of Jerusalem.
"My delight is in her. For in Jerusalem shall be the glory:"
Regarding the word "be'olah" (married): by way of an analogy, for the inhabited land is like a woman who has a husband, and when it is desolate, it is like a widow who has no husband. And likewise it says, "How the great city has become like a widow" (Lamentations 1:1). And Targum Jonathan translates "be'olah" as "yitba" (she will be married), and similarly he translates "tiva'el" (she will be married) as "tityatev" (she will be settled).
Metzudat David
"Let not say to you" – Let not say again of you that you are forsaken by the Lord.
"And to your land." Regarding "your land":
"My desire is in her. My will is in her, and she is not forsaken from Me."
"And to your land, as a burnt offering." "To your land" refers to the inhabited land, not the desolate one, for it is said, "Therefore shall Jerusalem be called My delight in her, for the Lord has delight in you." And to the entire land in its totality, it is called "a burnt offering," for it will be cultivated and settled with people.
Metzudat Zion
Be'ulah. It is interpreted as "inhabited," similar to the phrase "from the inhabitants of be'ulah" (above, 54):
Malbim
It will no longer be said to you, “Desolate.” Now, Jerusalem is called “Desolate” because of the absence of the Divine Presence, and all of the Land of Israel is called “Barren” because it is desolate of its inhabitants. Now, it will no longer be said to you, “Desolate,” for you will be called “My Delight,” because the Lord will delight in you and return to dwell within you; and your land will no longer be called “Barren,” for your land shall be married to its inhabitants. This means that the Divine Presence will be restored and the cities will be repopulated.
For as a young man espouses a virgin, So shall your sons espouse you; And as the bridegroom rejoices over the bride, So shall your God rejoice over you.
verse value 3102
Insights
Verse structure: 11 words, 51 letters. The shortest word is "son-in-law" (חָתָן֙, 3 letters) and the longest is "for·espouses" (כִּֽי־יִבְעַ֤ל, 6 letters). 7 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "for·espouses" (כִּֽי־יִבְעַ֤ל), "youth" (בָּחוּר֙), "virgin" (בְּתוּלָ֔ה). The root בעל appears 2 times in this verse. 9 unique roots are used. Frequent roots: "over·bride" (root על, 200x in Isaiah); "your·God" (root אלהים, 82x in Isaiah); "your·sons" (root בן, 43x in Isaiah). The etnachta (major mid-verse pause) falls on 'your·sons', dividing the verse into phrases of 5 and 6 words. Full calculation: כִּֽי־יִבְעַ֤ל [for·espouses] (142) + בָּחוּר֙ [youth] (216) + בְּתוּלָ֔ה [virgin] (443) + יִבְעָל֖וּךְ [they·shall·espouse·you] (138) + בָּנָ֑יִךְ [your·sons] (82) + וּמְשׂ֤וֹשׂ [and·joy·of] (652) + חָתָן֙ [son-in-law] (458) + עַל־כַּלָּ֔ה [over·bride] (155) + יָשִׂ֥ישׂ [he·shall·rejoice] (620) + עָלַ֖יִךְ [over·you] (130) + אֱלֹהָֽיִךְ [your·God] (66) = 3102.
Rashi
"For as a young man espouses..." — For as a young man dwells with a virgin, so shall your children dwell within you.
Ibn Ezra
"When they have betrothed you, etc." – This is an allegory referring to the return of the monarchy.
Radak
"When a man takes a wife" — The word "when" (ki) implies that just as it is fitting and acceptable for a young man to take a virgin — for it is more fitting for a young man to take a virgin than for an old man to take a virgin, or for a young man to take a non-virgin — so too is the Land of Israel. As long as its children were not within it, even though the nations of the world dwelled in it, it was not considered as having been "taken" (ba'alah), because they were not acceptable in it, and their dwelling there was not fitting, being like an old man with a virgin, or a young man with a non-virgin. But when Israel returns to dwell within it, it is like the taking of a virgin by a young man.
“And the joy of a bridegroom with his bride.” During the days of his wedding canopy, when he is called a bridegroom and she is called a bride, and at that time their joy and gladness between them is greater, for then they are in their novelty; so too shall the joy of your God be upon you all the days.
Metzudat David
"When he shall lie with her." Just as when a young man marries a virgin, they settle together without separation, so too shall your children settle with you and not be separated from you.
And "rejoicing." Just as the joy that the groom has for his bride, so too shall your God rejoice over you, etc.
Malbim
“Ki yiva’al” [When a man marries] expounds these two matters, in contrast to what is stated, “And your land shall be married” [va’artekha tiva’al]. It says, “As a young man marries a virgin, so your sons shall marry you,” so that the return of Israel to their land should not resemble people returning to a land that was once desolate, until they are likened in parable to one who had a wife, divorced her, and returned to take her back; he is no longer a young man, and she is no longer a virgin. Rather, they should be likened to a young man marrying a virgin, for the land will appear in its goodness and beauty as if it had never been desolate, and they will appear in their maturity as if they had never been exiled. And in contrast to what is stated, “For the Lord has delight in you” [ki chafets Hashem bakh], it says that you should not liken God’s return to you as a return to a people upon whom He was once angry, until it is likened in parable to one who takes back his divorced wife, where there is no complete love, and they do not make joy, dancing, and celebration in public. Rather, like the joy of a bridegroom over a bride whom he has never lain with, and whom He has never been angry with, so shall your God rejoice over you, for He will cut a new covenant with them, and the former troubles will not be remembered.
I have set watchmen Upon your walls, O Jerusalem, They shall never hold their peace Day nor night: ‘You that are Hashem’S remembrancers, Take you no rest,
verse value 4339
Insights
Verse structure: 13 words, 70 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "upon·your·walls" (עַל־חוֹמֹתַ֣יִךְ, 8 letters). 6 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "upon·your·walls" (עַל־חוֹמֹתַ֣יִךְ), "I·have·set" (הִפְקַ֙דְתִּי֙), "all·night" (וְכׇל־הַלַּ֛יְלָה). 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "not" (root לא, 286x in Isaiah); "all·the·day" (root יום, 124x in Isaiah). The etnachta (major mid-verse pause) falls on 'they·will·be·silent', dividing the verse into phrases of 9 and 4 words. Full calculation: עַל־חוֹמֹתַ֣יִךְ [upon·your·walls] (584) + יְרוּשָׁלִַ֗ם [Jerusalem] (586) + הִפְקַ֙דְתִּי֙ [I·have·set] (599) + שֹֽׁמְרִ֔ים [watchmen] (590) + כׇּל־הַיּ֧וֹם [all·the·day] (111) + וְכׇל־הַלַּ֛יְלָה [all·night] (136) + תָּמִ֖יד [continually] (454) + לֹ֣א [not] (31) + יֶחֱשׁ֑וּ [they·will·be·silent] (324) + הַמַּזְכִּרִים֙ [the·ones·who·mention] (322) + אֶת־יְהֹוָ֔ה [Hashem] (427) + אַל־דֳּמִ֖י [no·rest] (85) + לָכֶֽם [to·you] (90) = 4339.
Rashi
“Upon your walls, O Jerusalem.” Our Sages interpreted it according to its plain meaning: angels who mention the Lord concerning its destruction, in order to rebuild it. What do they say? “You will arise and have mercy on Zion” (Psalms 102:14); “For the Lord has chosen Zion” (Psalms 132:13), as it is stated in the tractate Menachot. And the Targum [renders]: “Your walls” refers to the Patriarchs, who protect us like a wall.
I appointed guardians to write a book of memories, so that their merit will not be forgotten before Me.
They shall not be silent. To mention their merit before [Him]:
“Those who mention the Name of the Lord.” The merit of the Patriarchs:
“Give yourselves no rest. Do not remain silent:”
Ibn Ezra
"On them, etc." – "These are the watchmen" is a reference to the mourners of Zion, who have no occupation other than weeping, and who do not sleep at night, like the watchmen of the walls.
And he added, "All day long," because it is the custom of the watchmen to sleep during the day. Similarly, it is written: "Watchmen for the morning" (Psalms 130:6) [and also: "Watchmen of vanity" (Isaiah 21:11)]. And behold, the prophet explained his words, indicating that "they remember" is a transitive verb that takes two objects, similar to the usage in "Remember, let us plead together" (Isaiah 43:26).
Radak
“Upon your walls, O Jerusalem.” The homiletical approach to this is well known: the watchmen are the angels, and they pray to God for Jerusalem, that He restore it to its habitation. And some explain that the watchmen are the mourners of Zion, who pray day and night for Jerusalem. And one may also interpret it as referring to all of Israel in their exile, who are watchmen and constantly keep watch for the rebuilding of Jerusalem, and they mention the Builder of Jerusalem day and night in their prayers and blessings. “Upon your walls, O Jerusalem, I have set watchmen; they shall not be silent day and night, you who remind the Lord of your love, the righteous of the city of Jerusalem...” And so did Jonathan translate: “Do not give Him silence, and do not cease mentioning them before Him, until He repairs and until He establishes Jerusalem as a praised dwelling in the land.” And one may interpret the verse thus: “Upon your walls, O Jerusalem,” God said to Jerusalem, “after your walls are rebuilt, do not fear that they will fall again forever, for I have appointed watchmen over them, day and night, continually.”
They shall not be silent. For other gatekeepers, if they are awake at night and do not stay silent from speaking to awaken one another, yet during the day they sleep; but the gatekeepers of Jerusalem shall be awake both day and night constantly. And the gatekeepers are a metaphor, namely, the Divine providence, as it is said: “The eyes of the Lord your God are upon it from the beginning of the year until the end of the year.”
“Those who mention the Name of the Lord.” This was said in reference to the exiles, upon whom it is incumbent to mention the Name of the Lord:
“Do not be silent to Him.” Do not be silent and quiet before Him; rather, pray to Him constantly and pour out your hearts before Him, until He establishes Jerusalem with its walls and its building, and makes it a praise in the land—the opposite of how it is now, all the days of the exile, a disgrace to the nations and a reproach to all the lands. And these words are the words of the Lord, from the beginning of the verse, in the manner of “Return, O backsliding children, I will heal your backslidings.” “Here we are, we have come to You, for You are our God,” which hastens them to repentance. And what He said first, “I have entrusted,” and afterward said, “Those who remember the Lord,” and said, “Do not be silent to Him”—thus is the way of the Scripture, like “And to Moses He said, ‘Go up to the Lord,’” and its like. And there is an interpretation that “Those who remember the Lord” are the words of the prophet, in response to the children of the exile. He said: Since the Lord promises them all these good promises, let them remember His Name constantly, pour out their hearts before Him, until He gathers the exile, establishes Jerusalem, and makes it a praise in the land.
Metzudat David
“Upon your walls.” Concerning the affairs of your walls:
I appointed watchmen. These watchmen are a metaphor for the stones of Zion, who have no other occupation than to continually weep and mourn, like the watchmen of the walls who do not move from their guard duty. And he added, "all the day and all the night," because the custom of the watchmen of the walls is to sleep during the day, but not so are they; for they weep and mourn both by day and by night.
They shall never cease. They do not remain silent at any time, and this is reiterated in what is stated:
Those who mention the Lord. It is as if the prophet is urging them, saying to them: You, who mourn for Zion, should mention the Omnipresent in its rebuilding; let there be no silence on your part, but rather mourn and mention the Lord.
Metzudat Zion
"I have entrusted." The matter concerns the appointment and the role of the treasurer:
They shall not be silent. They shall not remain silent:
Silence. The matter of silence is like [the verse] “And Aaron held his peace” (Leviticus 10:3):
Malbim
"Upon your walls" – after He said, "For Zion's sake I will not keep silent," meaning that He Himself will not remain silent from saving them, He says that besides this, He has also appointed watchmen for the sake of the walls of Jerusalem, who are prepared to guard on the appointed day. And do not say that they will remain silent until the appointed day comes; for even in the interim, day and night continually, they will not remain silent. I have warned these watchmen, saying to them: "You who remind [people] of the Name of the Lord – do not be still; do not remain silent for a moment, but cry out and invoke Him," and also
And give Him no rest, Till He establish, And till He make Jerusalem A praise in the earth.’
verse value 3353
Insights
Verse structure: 8 words, 42 letters. Notable word values: "to·him" (ל֑וֹ) = 36, double chai. The shortest word is "to·him" (ל֑וֹ, 2 letters) and the longest is "Jerusalem" (אֶת־יְרוּשָׁלִַ֛ם, 8 letters). Words sharing gematria 440: and·until·he·makes, praise. 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·do·not·give" (וְאַֽל־תִּתְּנ֥וּ), "blood" (דֳמִ֖י), "until·he·establishes" (עַד־יְכוֹנֵ֞ן). 7 unique roots are used. Frequent roots: "in·the·land" (root ארץ, 169x in Isaiah); "and·do·not·give" (root נתן, 56x in Isaiah); "and·until·he·makes" (root שום, 40x in Isaiah). The etnachta (major mid-verse pause) falls on 'to·him', dividing the verse into phrases of 3 and 5 words. Full calculation: וְאַֽל־תִּתְּנ֥וּ [and·do·not·give] (893) + דֳמִ֖י [blood] (54) + ל֑וֹ [to·him] (36) + עַד־יְכוֹנֵ֞ן [until·he·establishes] (210) + וְעַד־יָשִׂ֧ים [and·until·he·makes] (440) + אֶת־יְרוּשָׁלִַ֛ם [Jerusalem] (987) + תְּהִלָּ֖ה [praise] (440) + בָּאָֽרֶץ [in·the·land] (293) = 3353.
Radak
“And do not give Him respite.” This is a repetition of the matter to strengthen it, and it is explained in the verse above it, where it says, “no respite for you,” and it says, “no respite for Him.” For just as one who speaks to his companion engages in his speech, and from the continuity of his speech he compels his companion to listen to him, giving his heart to all his words without interruption and without pause, so when he stops speaking, the silence and the pause will be for the listener like [the speech] for the speaker.
Metzudat David
"And give Him no rest." Do not leave the Lord silent from rebuilding it; rather, implore Him until He establishes Jerusalem in its proper place and foundation, and He makes it a glory and praise in the midst of the land.
Metzudat Zion
"And do not give." – "And do not allow," and similarly, "And Sihon did not allow" (Numbers 21:23).
He will establish. The word is from the root "establish" and "foundation."
Malbim
“And give Him no rest,” meaning: do not leave him to remain silent, and do not remain silent yourselves until the building is established and completed, and until He makes Jerusalem a praise and a name (and these guards are the prophets and the righteous ones of every generation):
Hashem has sworn by His right hand, And by the arm of His strength: Surely I will no more give your corn To be food for your enemies; And strangers shall not drink your wine, For which you have laboured;
verse value 5177
Insights
Verse structure: 16 words, 75 letters. Notable word values: "Hashem" (יְהֹוָ֛ה) = 26, the value of the divine name Hashem. The shortest word is "in·it" (בּֽוֹ, 2 letters) and the longest is "and·if·they·drink" (וְאִם־יִשְׁתּ֤וּ, 7 letters). 8 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "arm" (וּבִזְר֣וֹעַ), "his·strength" (עֻזּ֑וֹ), "if·I·will·give" (אִם־אֶתֵּן֩). 16 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "which" (root אשר, 176x in Isaiah); "if·I·will·give" (root נתן, 56x in Isaiah). The etnachta (major mid-verse pause) falls on 'his·strength', dividing the verse into phrases of 5 and 11 words.
Ibn Ezra
"I have sworn." This too indicates that this prophecy pertains to the future, for behold, the Lord has sworn, which is a decree without condition. The meaning of "in My days" is like "in My strength," which endures forever. And the reason for mentioning "in My days" in this place is that a person will not be able to take your grain by force.
Radak
The Lord swore. For when He recalls the oath, it is the fulfillment of the matter unconditionally, and He said, "I swore," and He said, "I will give," as we have explained, like "And to Moses He said, Go up to the Lord," and He said, "In His right hand and in His mighty arm," meaning that the power and ability are in His hand to fulfill the peace, and enemies will no longer rule over them.
“With His right hand and with His mighty arm.” This is a repetition of the same idea expressed in different words, for the right hand is the mighty arm in a person, and similarly God speaks here by way of metaphor.
Metzudat David
"The Lord has sworn." The prophet says to them in consolation: Indeed, the Lord has sworn by His right hand and by the arm of His strength, and this is a duplication of what is stated:
"If I give." This is an oath and a threat with [the penalty] unstated — like a man who says: “Such-and-such befall me if I do this thing.” And similarly, "One thing I have sworn by My holiness that I will not deceive David" (Psalms 89:36).
“which you have toiled over.” In the work of it, and to gather it into the house.
Metzudat Zion
Ozi. The matter of strength:
Your new wine. Your wine, as it is stated: “and you shall gather in your grain, your new wine” (Deuteronomy 11:14).
Malbim
He swore: Here he mentions a third matter, that the Lord bound Himself to this by an oath. And this oath was sworn with "My right hand" and "My mighty arm." The "right hand" alludes to the miraculous providence that is effected through the deeds of the righteous and the merit of Israel. The "arm" alludes to miraculous providence that He will perform by His own power, not through merit, deeds, or worthiness, but solely by His own power. The meaning is: If they merit it, He will do it with His right hand; if they do not merit it, He will do it with His mighty arm. As it is stated, "Gird with strength Your arm, O Lord," and "His arm shall save Him," as it is written there. (And on this our Sages of blessed memory said: "My right hand" refers to the Torah, which is applicable if they merit it and guard His Torah. "My mighty arm" refers to the phylacteries, which is applicable if they do not merit it; He will act by the power of the phylacteries, fulfilling the promise He made regarding the greatness of Israel, which is inscribed in the passages of the phylacteries, as mentioned in the Gemara there.)
"If I give your grain," [meaning that] until now their close enemies were dwelling in their land and eating their grain; and therefore it says, "that your grain shall not be food for your enemies," [referring to] the distant strangers who did not dwell in their land and did not eat their grain; but they did drink their new wine, for wine is transported from afar for trade; and therefore it says, "nor shall strangers drink your new wine."
But they that have garnered it shall eat it, And praise Hashem, And they that have gathered it shall drink it In the courts of My sanctuary.
verse value 2898
Insights
Verse structure: 9 words, 47 letters. Verse gematria: 2898 is divisible by 18, the value of chai ('life'). The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "and·those·who·gather·it" (וּמְקַבְּצָ֥יו, 7 letters). 6 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "those·who·gather·it" (מְאַסְפָיו֙), "they·shall·eat·it" (יֹאכְלֻ֔הוּ), "and·they·shall·praise" (וְהִֽלְל֖וּ). 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "for" (root כי, 221x in Isaiah); "they·shall·eat·it" (root אכל, 55x in Isaiah). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 5 and 4 words. Full calculation: כִּ֤י [for] (30) + מְאַסְפָיו֙ [those·who·gather·it] (197) + יֹאכְלֻ֔הוּ [they·shall·eat·it] (72) + וְהִֽלְל֖וּ [and·they·shall·praise] (77) + אֶת־יְהֹוָ֑ה [Hashem] (427) + וּמְקַבְּצָ֥יו [and·those·who·gather·it] (254) + יִשְׁתֻּ֖הוּ [they·will·drink·it] (721) + בְּחַצְר֥וֹת [in·courts·of] (706) + קׇדְשִֽׁי [my·sanctuary] (414) = 2898.
Rashi
"They shall eat it." This is dependent upon "your grain."
"they shall drink it." It refers back to "your new wine."
Ibn Ezra
“Ki, etc.” – “They shall eat it” refers back to “your grain,” and “those who gather it shall drink it” refers back to “the new wine.”
Radak
“Ki me’osavim” – from the dagesh, and it is from the light [form], and there are many like it. The meaning of “And these shall praise the Lord” alludes to the second tithe and the fourth-year growth. This is what is meant by “Ki me’osavim yocheluhu” – that they were eaten by their owners. And the fourth-year growth is “these” that praise the Lord. Likewise, with the second tithe, one would confess and praise God. This is what He said in “the courts of my holiness,” for the second tithe and the fourth-year growth were not eaten except in Jerusalem, within the walls, as it is written, “Before the Lord your God you shall eat it.” And the entire city is called “Before the Lord your God,” and it is also called “the courts of my holiness.” And the “court” is a general term for the houses.
Metzudat David
"For those who gather it": Those who gather it into the house—they shall eat the grain.
"And let them praise the Lord." Regarding the bestowal of goodness:
יִשְׁתּוּהוּ: They shall drink it, namely, the new wine.
"In the courts of My sanctuary." This means: in their houses that stand within the courtyards of Jerusalem, the holy city, and the nations shall not drink it in their lands.
Metzudat Zion
"Those who gather them." The term denotes bringing [something] into the house, as in the verse: "And there was no man gathering them" (Judges 19:15).
And praise. "They shall praise":
Malbim
“Concerning those who gather it” — the doors are barred; regarding your grain, it says, “Concerning those who gather it, they shall eat it,” for grain is gathered; and regarding your new wine, it says, “And those who collect it shall drink it,” for grapes are collected, as it is stated, “You shall sow much seed in the field, but you shall gather little; you shall plant vineyards, but you shall not gather them.” And it says, “They shall drink it in the courts of My sanctuary,” for a fourth-year vineyard is eaten in Jerusalem. This is not so with grain, which they eat in their homes and recite the Grace after Meals (Birkat HaMazon) over it. This is not so with grapes, which do not require three blessings. Therefore, regarding the grain, it says, “Praise the Lord,” which refers to Birkat HaMazon, as it is stated, “You shall eat and be satisfied, and you shall bless.” And regarding the new wine, it says, “They shall drink it in the courts of My sanctuary,” meaning they shall drink it in Jerusalem.
Go through, go through the gates, Clear you the way of the people; Cast up, cast up the highway, Gather out the stones; Lift up an ensign over the peoples.
verse value 2910
Insights
Verse structure: 14 words, 56 letters. The shortest word is "something lifted up" (נֵ֖ס, 2 letters) and the longest is "over·the·peoples" (עַל־הָעַמִּֽים, 7 letters). Words sharing gematria 278: pass·on, pass·on. 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "in·the·gates" (בַּשְּׁעָרִ֔ים), "highway" (הַֽמְסִלָּה֙), "gather·out" (סַקְּל֣וּ). The root עבר appears 2 times in this verse. 12 unique roots are used. Frequent roots: "over·the·peoples" (root על, 200x in Isaiah); "the·people" (root עם, 107x in Isaiah); "way" (root דרך, 57x in Isaiah). The etnachta (major mid-verse pause) falls on 'the·people', dividing the verse into phrases of 6 and 8 words. Full calculation: עִבְר֤וּ [pass·on] (278) + עִבְרוּ֙ [pass·on] (278) + בַּשְּׁעָרִ֔ים [in·the·gates] (622) + פַּנּ֖וּ [clear] (136) + דֶּ֣רֶךְ [way] (224) + הָעָ֑ם [the·people] (115) + סֹ֣לּוּ [cast·up] (96) + סֹ֤לּוּ [cast·up] (96) + הַֽמְסִלָּה֙ [highway] (140) + סַקְּל֣וּ [gather·out] (196) + מֵאֶ֔בֶן [stone] (93) + הָרִ֥ימוּ [lift·up] (261) + נֵ֖ס [something lifted up] (110) + עַל־הָעַמִּֽים [over·the·peoples] (265) = 2910.
Rashi
“Pass through, pass through the gates.” The prophet said: “Pass through and return to the gates,” meaning, turn the heart of the people to the proper way.
“Clear away, clear away the path.” “Prepare the way in the wilderness.” In the vernacular, “solu” is the term for a path.
"Clear away the stones." [This means:] Clear the path and cast aside stones that are a stumbling block to the sides; "stone them" refers to removing the "Ishpiryan" (in the vernacular).
“From a stone.” Since it is called “stone,” and it is said to be against the evil inclination, there is another interpretation that explains it in terms of repairing the roads to gather the exiles.
“Raise a banner.” “Kolonsa” in the vernacular means a banner; it is a sign that they will gather to Me and bring the exiles to Me, to their place.
Ibn Ezra
“Pass through the gates...” The meaning is to mention the good of the land, for the sake of the mourners of Zion, so that they may rejoice without fear. And now, it returns to explain that the departure of Israel from their exile and their return to their land will be with honor, and so will the officials of the nations say. And the meaning of “Pass through the gates” is to proclaim in every gate and gate, saying, “Clear the way for the people; remove the stones from it; raise a banner for the nations.”
Radak
“Pass over, pass over.” The imperative is as we explained in the word “lift up, lift up,” and the doubling also serves to strengthen the matter.
“at the gates.” This is to be understood in the manner of [the verse] “they passed from gate to gate in the camp.”
“Make a way for the people.” The people of Israel. And the matter of “clear a path” and “make a road” we too explained there.
“Stone them with a stone.” According to the first explanation that we explained there, the interpretation of “stone them with a stone” is that they shall throw them on paths of stones, and this is the meaning of “stone them,” and what it says “with a stone” means that they shall stone them with large stones. And according to the second explanation, the interpretation of “stone them” is the removal of stones from the roads.
“Raise a banner for the nations”: They will announce to them in every place where they are in exile. And all of this is metaphorical; it does not mean that they will literally raise a banner and clear the roads, but rather it is a metaphor akin to saying, “Clear the way for so-and-so who is coming.” For when the time of salvation arrives, the nations will say to Israel, “Go forth, return to your land,” as if they had raised a banner for them, so clearly will the salvation be revealed to all.
Metzudat David
“Pass through, pass through.” This is the prophet’s statement to the nations: “Pass through the gates of the city to go to the field, and remove the stumbling block from the path, so that Israel may walk upon it and return to their land.”
“Smooth, smooth the path.” Lift and raise the path to level out the depressions, so that it may be easy to walk upon.
“Clear away the stones.” Throw away the stones from there, so that no stone will remain there as a stumbling block.
“Raise a standard.” Lift it high, a standard, to signal the nations to bring Israel into their land.
Metzudat Zion
"Penu." The word is in the form of "he turned aside" and "he removed."
Salu. The matter of lifting and raising, and its analogy is "Extol Him who rides upon the clouds" (Psalms 68:5):
The path. A matter of a footpath and a road:
"Stone him." [This means] they removed the stones. And similarly, "and they plowed it, and they stoned it" (above, 5:2).
“From stone.” [The phrase] “from stone” means “from being a stone.” Similarly, “and he rejected you from being king” (1 Samuel 15:23), and its meaning is “from being king.”
Nes. A long pole, and at its head a curtain:
Malbim
“Pass over, pass over” – in this vision he sees the actual ingathering of the exiles. It is a commandment that they should pass over, clearing the way, as it is written: “A voice cries out: In the wilderness prepare the way of the Lord” (Isaiah 40:3). Now, there is a distinction between a derekh (road) and a maslah (highway/path). The derekh is the fixed road used by many; and since it is paved and raised up with stones and sand, it is called a maslah. The commandment is that they should first clear the derekh of trees and other obstacles that interrupt it, and thereafter raise up the maslah, as well as remove stumbling-blocks. This is what is meant by “remove the stones from the way” (Isaiah 59:8). And this should not be done in secret; rather, they should raise a banner before the nations, so that the nations themselves will bring the exiles to their land, as it is stated: “And your sons shall come from afar” (Isaiah 60:4). For
Behold, Hashem has proclaimed To the end of the earth: Say you to the daughter of Zion: ‘Behold, your salvation comes; Behold, His reward is with Him, And His recompense before Him.’
verse value 4092
Insights
Verse structure: 15 words, 62 letters. Notable word values: "Hashem" (יְהֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "went·in" (בָּ֑א, 2 letters) and the longest is "to·daughter·of·Zion" (לְבַת־צִיּ֔וֹן, 7 letters). Words sharing gematria 60: they, they, they. 1 word in this verse appears nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "to·daughter·of·Zion" (לְבַת־צִיּ֔וֹן). The root הן appears 3 times in this verse. 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "say" (root אמר, 244x in Isaiah); "the·land" (root ארץ, 169x in Isaiah). The etnachta (major mid-verse pause) falls on 'went·in', dividing the verse into phrases of 10 and 5 words.
Rashi
"Behold His reward." It is ready to give to His servants; it is prepared for them.
And His work. The reward for the work that they performed with Him before Him—He is ready to give it.
Ibn Ezra
Behold, the daughter of Zion, the daughter who bore:
And his work. I have explained it (Isaiah 21:8):
And the meaning of "his reward" is that He will give a good reward to those who endure the exile, or its meaning is that He will give a good reward to one who honors Israel.
Radak
"Behold the Lord, behold His reward with Him." A good reward that He will pay to Israel for the exile they endured for the sake of His great name.
“And His work before Him.” And the reward for His work is meant, for the word “reward,” though stated once, stands in place of two [occurrences]. And the meaning of “His work” is the good deed that they performed for God by holding fast to His Torah and commandments despite the great afflictions. The pronoun “His” in “His work” refers back to God, for their work is His work, since they perform it for His sake. Similarly, “and I will make them rejoice in My house of prayer,” as we have explained. And “before Him” means “with Him,” for that which is with Him is before Him, and that which is before Him is with Him. And Jonathan translated: “Behold, the reward of My servants is with Me, and all their deeds are revealed before Him.”
Metzudat David
He made heard. That the time of redemption has come:
Your salvation has come. This means: Your salvation has arrived.
His reward. The recompense of the reward that He is obligated to pay to Israel, behold, it is prepared for them:
And His work. The reward for the work that He is obligated to pay is before Him and ready to be given, and it is doubled, as it is stated:
Malbim
Behold, the Lord has proclaimed this to the end of the earth, that the exiles shall be gathered from the four corners of the earth. And since the prophet always depicts the ingathering of the exiles prior to the rebuilding of Zion and Jerusalem, as it is stated (Isaiah 49:22), “These shall come from afar,” and Zion says, “The Lord has forsaken me,” as it is written there; and likewise he said, “Rejoice, barren one who did not bear; break forth into singing and cry out, you who were not in labor,” as I explained there, therefore he depicts that the exiles gathered to Zion will inform and announce to her, saying, “Behold, your salvation has come.” That is to say, both her salvation has come, and she will be rebuilt after the exiles have been assembled. “Behold, their reward is with them,” meaning that the Lord will do this: a) on account of the reward that He will pay to Israel; b) and “His work before Him,” meaning that He will do this for the sake of the action itself, which He desired to perform and had promised from ancient times.
And they shall call them The holy people, The redeemed of Hashem; And you shall be called Sought out, A city not forsaken.
verse value 2310
Insights
Verse structure: 11 words, 45 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "people·of·the·holiness" (עַם־הַקֹּ֖דֶשׁ, 6 letters). 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "people·of·the·holiness" (עַם־הַקֹּ֖דֶשׁ), "Sought-out" (דְרוּשָׁ֔ה), "was·left" (נֶעֱזָֽבָה). The root קרא appears 2 times in this verse. 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "not" (root לא, 286x in Isaiah); "and·they·proclaimed" (root קרא, 84x in Isaiah). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 5 and 6 words. Full calculation: וְקָרְא֥וּ [and·they·proclaimed] (313) + לָהֶ֛ם [to·them] (75) + עַם־הַקֹּ֖דֶשׁ [people·of·the·holiness] (519) + גְּאוּלֵ֣י [the·redeemed·of] (50) + יְהֹוָ֑ה [Hashem] (26) + וְלָךְ֙ [and·to·you] (56) + יִקָּרֵ֣א [will·be·called] (311) + דְרוּשָׁ֔ה [Sought-out] (515) + עִ֖יר [city] (280) + לֹ֥א [not] (31) + נֶעֱזָֽבָה [was·left] (134) = 2310.
Ibn Ezra
And it shall be called. "And it shall be called to you"—the letter kaf is a second-person address to Zion.
Radak
“And they called you” – “Sought Out” (derushah). This is the opposite of what they used to call you: “Zion – there is none who seeks her.”
A city that has not been abandoned. Reverse what you said: "The Lord has forsaken me."
Metzudat David
To them. To the children of Zion:
"Redeemed of the Lord." The redeemed of the Lord:
"And to you." It is said concerning Zion:
Sought out: “The Lord seeks her peace” – He seeks her welfare and has not abandoned her.
Malbim
And they shall call them, then Israel will be of importance. That they shall be called a holy people by virtue of the holiness of their deeds and their righteousness. Redeemed of the Lord by the miracles that He will perform for them. And Jerusalem shall be called Sought-After by the Lord, which the Lord continually seeks. A city not forsaken; then they will recognize that the Lord never forsakes it, for the Lord’s providence never departed from it even during its destruction. And its destruction was only for a fixed time and an appointed date, to exhaust their iniquity and to atone for their sin.
Rashi
Ibn Ezra
Radak
Metzudat David
Metzudat Zion
Malbim