Heaven His throne and earth His footstool; the contrite esteemed above sacrifice; Zion's sudden birth of a nation, comfort flowing like a river, and all flesh coming to worship.
Tap any Hebrew word to reveal its root, value, and meanings.
Thus says Hashem: The heaven is My throne, and the earth is My footstool; where is the house that you may build to Me? And where is the place that may be My resting-place?
verse value 3535
Insights
Verse structure: 15 words, 61 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "thus" (כֹּ֚ה, 2 letters) and the longest is "you·may·build·for·Me" (תִּבְנוּ־לִ֔י, 6 letters). 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "footstool" (הֲדֹ֣ם), "where?·this" (אֵי־זֶ֥ה), "you·may·build·for·Me" (תִּבְנוּ־לִ֔י). The root איזה appears 2 times in this verse. 14 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "said" (root אמר, 244x in Isaiah); "that" (root אשר, 176x in Isaiah). The etnachta (major mid-verse pause) falls on 'my·feet', dividing the verse into phrases of 8 and 7 words.
Rashi
"The heavens are My throne. I have no need for your Temple."
What is the "house" [referred to]? One that is worthy of My Divine Presence.
Ibn Ezra
"Behold, etc." The prophet returns to reprove the wicked:
"The heavens are My throne." We know that the glory of God fills the heavens and the earth, and the meaning is that from the heavens the decrees come down upon the entire world, just as they issue from before the king when he sits upon his throne.
"My footstool." For it is within my domain and belongs to me, and since everything is mine, which house [is it]?
"And what is the place?" – it is doubled in meaning:
Radak
Thus says the Lord. Now He returns to reprove the wicked people of His generation, reproving them for their offerings accompanied by evil deeds, just as He had reproved them at the beginning of the book, saying, “Why to Me the multitude of your sacrifices?” etc. He says, “The heavens are My throne,” meaning: Do you perhaps think that the House where you bring the sacrifices is where I dwell, and that the House can contain Me, just as a body contains a soul? Not so! For behold, the heavens are My throne, and the earth is the footstool of My feet. As Solomon said, “Behold, the heavens and the heaven of heavens cannot contain You, let alone this House that I have built.” Rather, I did not command regarding the House that I should dwell in it, nor did I command regarding the sacrifices that I would eat them. I commanded only so that Israel would prepare their hearts toward Me, and that they would have a designated place to come there to pray and to offer burnt offerings and sacrifices, to stir their hearts to eradicate evil thoughts and burn them up, like the thing that is burned on the altar. Therefore, if you do evil and come into My House and slaughter before Me, you have ruined the intent, and this is not My commandment, nor are you thereby doing My will; rather, the opposite is true, and you provoke Me to anger with this. Therefore He said, “The heavens are My throne.” And what He said, “My throne,” does not mean that He, blessed be He, is a body that sits on a throne, but rather it is a metaphor, like a king who sits on a throne with his feet on a footstool, and commands his people what to do. And the throne is truly more honored than the footstool; therefore, He compared the heavens to a throne, and the earth to a footstool, which is the footrest. And everything that is in the heavens and on the earth is subordinate to Him, and all things are done by His command and decree, from the higher to the lower.
“And what is the place?”—this is a repetition of the same idea expressed in different words.
Metzudat David
"The heavens are My throne." Now He returns to rebuke them, saying: "Are not the heavens the place of My throne, and the earth the footstool of My feet?" He employs a parable of a person sitting on a throne, with his feet descending to rest on a footstool.
"Which is the house?" What is the meaning of "the house that you will be able to build for Me"? It should be worthy of Me, commensurate with the greatness of My majesty.
And where is My resting place? The repetition of the matter is stated in the verse:
Metzudat Zion
haddom: The matter of the footstool of the throne placed beneath a person’s feet when he is seated. And likewise, “and they bowed down to the haddom of His feet” (Psalms 99:5).
Malbim
Thus says the Lord: In the midst of His words concerning Jerusalem, which will be built and established in the future, He turns His face toward the people of His generation, who thought that the Temple atones for their sins, and that they were permitted to commit all abominances as long as they pleased Him with sacrifices. and that it was utterly impossible for the Temple, in which they offer before Him fat and blood, ever to be destroyed. He responds to them: Know. That the Temple in its entirety, and even the sacrifices that they offer therein to the Lord, are contrary to the nature of the Divine, for three reasons: 1. Because it is a condition of His spirituality that He not be confined to a place or limited by boundaries. And although it is said that He dwells in the house that the people have built for Him, and regarding this it is said, “Behold, the heavens are My throne and the earth is the footstool of My feet,” what is this? It is like a king sitting on a throne, judging, leading, and commanding; so too He moves the heavens and bestows His blessing from there until the end of the chain of emanation, which is the earth, where the ultimate purpose of His creations is realized. And if so, what house will you build for Me, as Solomon said, “Behold, the heavens and the heavens of heavens cannot contain You, let alone the house that I have built”? 2. That the Lord dwelling in a house indicates that He is unsettled and lacks rest, which cannot be conceived in the Divine nature. And regarding this it is said, “And what place is there for My rest?”
For all these things has My hand made, and so all these things came to be, says Hashem; but on this man will I look, even on him that is poor and of a contrite spirit, and trembles at My word.
verse value 2593
Insights
Verse structure: 12 words, 63 letters. Notable word values: "all·these" (כׇל־אֵ֖לֶּה) = 86, equal to Elohim. The shortest word is "my·hand" (יָדִ֣י, 3 letters) and the longest is "and·all·these" (וְאֶת־כׇּל־אֵ֙לֶּה֙, 8 letters). 6 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·all·these" (וְאֶת־כׇּל־אֵ֙לֶּה֙), "but·to·this" (וְאֶל־זֶ֣ה), "I·will·look" (אַבִּ֔יט). The root אלה appears 2 times in this verse. 11 unique roots are used. Frequent roots: "utterance·Hashem" (root יהוה, 449x in Isaiah); "and·they·were" (root היה, 213x in Isaiah); "to·poor" (root איל, 114x in Isaiah). The etnachta (major mid-verse pause) falls on 'utterance·Hashem', dividing the verse into phrases of 6 and 6 words. Full calculation: וְאֶת־כׇּל־אֵ֙לֶּה֙ [and·all·these] (493) + יָדִ֣י [my·hand] (24) + עָשָׂ֔תָה [she·had·prepared] (775) + וַיִּהְי֥וּ [and·they·were] (37) + כׇל־אֵ֖לֶּה [all·these] (86) + נְאֻם־יְהֹוָ֑ה [utterance·Hashem] (117) + וְאֶל־זֶ֣ה [but·to·this] (49) + אַבִּ֔יט [I·will·look] (22) + אֶל־עָנִי֙ [to·poor] (161) + וּנְכֵה־ר֔וּחַ [and·contrite·of·spirit] (295) + וְחָרֵ֖ד [and·trembling] (218) + עַל־דְּבָרִֽי [at·my·word] (316) = 2593.
Rashi
"And all these." The heavens and the earth—My hands have made these. [I say:] "That which I contracted, I placed My Divine Presence within you, when you were obedient to Me, for such is My way: to look upon the poor and lowly in spirit, and to tremble at My words. But now I have no desire in you, for the one who slaughters the ox has struck its owner and robbed him. Therefore, the one who sacrifices a lamb is like one who cuts off the head of a dog, and the one who brings up the meal-offering is like one who brings the blood of a pig before Me. And the one who offers frankincense as a memorial is like one who burns incense to it, as it is said: 'And it shall be for a memorial' (Leviticus 5), and 'And it shall be for a bread-offering for a memorial' (Leviticus 24)."
Ibn Ezra
“And you, etc.” And behold, another interpretation is that He is under my authority and belongs to me, for this throne and this footstool I have made.
"And these are all..." is joined with "My hand has made these things."
"And to this will I look" – The meaning is: Even though the heavens are My throne, I will look upon the poor and crushed in spirit. And the meaning of "I will look" is that I will set My eyes upon him. This is the opposite of "I will hide My eyes from you" (Isaiah 1:15).
Radak
"And all these." Do not think that because I said, "The heavens are My throne and the earth is the footstool of My feet," that they are eternal like Me. Not so; rather, I alone am the Ancient One, and I created and made all these: the heavens and all their host, the earth and all that is upon it.
"And all these things were." I made them, and they were as I commanded. And despite the fact that I am exalted above all the exalted, I look with favor upon the lowly and the humble, and those who tremble at My words to fulfill My commandments. Even though they do not offer sacrifices, one who does not sin has no need for a sacrifice. But those who offer sacrifices and their deeds are evil, their sacrifices are not acceptable for favor, but rather they are for guilt. And regarding this it says:
Metzudat David
"And all these." Even the heavens and the earth are not as ancient as I am, for My hand made them.
"And all these things were." And after this, all these things came into being; however, they are not as ancient as I am.
"And to this will I look: to him that is poor and of a contrite spirit, and that trembleth at My word." Although I am exalted above the exalted, nevertheless I will look and pay heed to the lowly—to the poor, and to him whose spirit is broken because of sorrow and grief, and to him who trembles at My words to perform them. As it were, but not to those who bring sacrifices while their hearts are far from Me.
Metzudat Zion
"And broken." The meaning is broken and crushed, like "broken-hearted" (Psalms 109):
And he trembled. The meaning is one of great haste; similarly, "and the elders of the city trembled to meet him" (1 Samuel 15).
Malbim
"And you", "that they build for Him a house for His dwelling" indicates that He lacks something, until He requests from the creator of His hands that they fill His lack. How can this be conceivable regarding the Lord? Is it not so that "My hands made all these things"? And consequently, "all these things came to be" (Isaiah 45:18), whether the beginning of the creation—"I made them"—or that their species and kinds are maintained, this is only by means of Me; by means of Me they came to be and are sustained, says the Lord. That is to say, all this the Lord declared. And to this I will look: to the poor and lowly of spirit, namely, he who is poor in his externality and lowly of spirit in his interiority, whose spirit is broken, and yet he trembles at My words to heed My voice. This was the ultimate purpose of the Sanctuary and the sacrifices: that it is a pleasing aroma before Me when He says, "I spoke, and My will was done." It is not the sacrifice itself that is sought, but rather the fulfillment of My will and the submission that a person demonstrates before Me in that he heeds My words.
He that kills an ox is as if he slew a man; he that sacrifices a lamb, as if he broke a dog’s neck; He that offers a meal-offering, as if he offered swine’s blood; he that makes a memorial-offering of frankincense, as if he blessed an idol; according as they have chosen their own ways, and their soul delights in their abominations;
verse value 4947
Insights
Verse structure: 20 words, 90 letters. The shortest word is "the·lamb" (הַשֶּׂה֙, 3 letters) and the longest is "and·in·their·detestable·things" (וּבְשִׁקּוּצֵיהֶ֖ם, 9 letters). 16 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "killing" (שׁוֹחֵ֨ט), "ox" (הַשּׁ֜וֹר), "striking·man" (מַכֵּה־אִ֗ישׁ). 20 unique roots are used. Frequent roots: "in·their·ways" (root דרך, 57x in Isaiah); "ascent" (root עלה, 49x in Isaiah); "their·soul" (root נפש, 31x in Isaiah). The etnachta (major mid-verse pause) falls on 'iniquity', dividing the verse into phrases of 14 and 6 words.
Rashi
"He who blesses [with] iniquity (mevarekh aven)." He blesses Me with a gift [got by] violence; "mevarekh aven" — one who presents a gift of violence: this is its meaning. And the language of "blessing" is used in the context of a gift, which is for receiving someone with honor, as it says: "Take now my blessing" (Genesis 33:11), "Make your peace with me, and come out to me."
"They too chose their ways." They desire these evil ways, and I too will choose and delight in their mischievous deeds. And you might ask: What is the meaning of "also"? It is an expression in Hebrew to say two "gam"s (also) next to each other, like "also the young man, also the virgin" (Deuteronomy 32:25), "also to me, also to you" (1 Kings 2), "also love, also hate" (Ecclesiastes 9:1), and "they shall not die, also they, also you" (Numbers 18:3). So here too: "They too chose, and I too will choose."
Ibn Ezra
"One who slaughters, etc." The reason is: "For I will look with dread at My words," not at those who bring a burnt-offering, whose deeds are evil; and behold, he who slaughters the ox is as though he were striking a man—the reason being that blood will be imputed to him—because the burnt-offering is not a proper sacrifice. Alternatively, it is as though he struck a man, not with a fatal blow, but with a wound and bruise.
"He who slaughters the lamb [before Me] — is as one who kills a dog."
And behold, *oref*, which is accented on the final syllable, is a verb, and its meaning is "to sever the neck"; similarly, *ve'arfu sham* (Deuteronomy 21:4). And when it is a noun, behold, it is accented on the penultimate syllable:
"One who brings a meal-offering is as if he had offered the blood of a pig."
“Who mentions frankincense.” This is derived from the root of *azkarah* (Leviticus 2:2), as if one were blessing iniquity:
And the meaning of “also they” is that the word “your fathers” is omitted; and so it is [as if it said], “for your fathers also they.”
Radak
He slaughters the bull. He said: Whoever slaughters the bull to offer it before Me, while he is in his wickedness, behold, I consider him when he slaughters the bull as if he were striking a man and he died. And likewise, whoever sacrifices the lamb to offer it is as if he were beheading a dog to offer it before Me. And likewise, whoever brings up a meal offering before Me is as if he were bringing up the blood of a pig before Me, for they are like the dog and the pig, which are unclean. And likewise, whoever offers frankincense is as if he were blessing falsehood and empty words before Me, meaning robbery, which is falsehood and emptiness.
"Who remembers." He burns it, just as it says, "its memorial portion to the Lord."
“Blessing.” He brings an offering, just as it says, “Take, I pray, my blessing,” where the meaning is akin to “my offering”; likewise, “Take, I pray, a blessing from your servant,” meaning an offering; and likewise, “to inquire after his welfare, to bless him, and to bring him an offering.” And regarding the phrase “beheading a dog,” since the dog is not subject to proper slaughter, the language of “beheading” is used, as it is said concerning the redemption of a donkey, “you shall break its neck,” and likewise, “and they shall break its neck there” regarding the heifer, which they would strike with an axe at the place of the neck, and its meaning is the severing of the neck. The word “behead” is read with two accents, and it is a verb, for the noun is accented on the penultimate syllable, “neck,” and not “face.” And he mentioned the dog and the pig because the dog splits the hoof, even though it does not fully divide it, and the pig splits the hoof and fully divides it. And behold, both of them possess an aspect of the signs of purity, yet they are unclean. So too, they display in themselves an aspect of good deed in bringing the sacrifice, yet they are unclean in their evil deeds. And He said, “even they,” meaning: they who slaughter the ox and sacrifice the lamb—even they are like one who beheads a dog and offers the blood of a pig. Why? Because they have chosen their evil ways.
“And their soul delighted in their detestable things.” Not in My ways and in My commandments, which I said to them, “Do not make yourselves detestable.”
Metzudat David
"He slaughters the ox." This means that the sacrifices of the wicked are not accepted before [God]; and he who slaughters the ox is as though he were striking a man, for his blood will be reckoned [against him], and not for favor.
"Neck of a dog." It is loathsome in My eyes, as if he had beheaded the dog.
"Blood of a pig." It is detestable in My eyes, as if one had thrown the blood of a pig.
“Mentioning frankincense.” One who burns frankincense brings a tribute, which is an improper and unworthy act.
"Also they chose." This means: since they too chose their ways, yet did not walk in them by mere chance or happenstance, for their soul desired to do the abominations that seemed [fitting] to them, and they did not act without knowledge and without heart.
Metzudat Zion
"Orf": This means to cut off the bird, specifically at the back of the neck, as it is written, "and if you do not redeem it, you shall break its neck" (Exodus 13:13). “Mazkir” (who makes a memorial). So the frankincense-offering is called, as it is stated, "and it shall be for a bread offering as a memorial" (Leviticus 24:7).
"Blessing." This refers to a gift brought in honor of the host, as it is said, "Please accept my blessing" (Genesis 33:11).
"Iniquity." The matter of something that is not fit and proper:
And in their detestable things. From the language of "abomination and detestation."
Malbim
“Slaughterer” – indeed, you who bring sacrifices and yet persist in your wickedness and do not return before Me: know that in My eyes, the one who slaughters an ox for a sacrifice is equal to the one who strikes a man to murder a soul; the one who sacrifices a lamb for a sacrifice is equal to the one who beheads a dog; the one who brings up a meal-offering as a sacrifice is equal to the one who brings up the blood of a pig to idolatry; the one who mentions the Lord by means of the incense he brings is equal to the one who blesses the idol. Know that these two extremes are equal in My eyes. For even these first ones—who slaughter the ox, sacrifice the lamb, bring up the meal-offering, and mention the incense—they have chosen their own ways, the ways in which they think to serve Me. They do not act on account of My commandments, but rather on account of their own choice. For I do not desire such sacrifices without repentance and humility before Me. Likewise, the other side—who strike a man, behead a dog, etc.—their soul delights in their detestable things. (And the commentator has already explained that it is not possible to say that a person chooses evil only because he desires it, for choice is with the aid of intellect. Therefore, it says: “They have chosen their good ways” [implying rational choice], whereas “their soul delights in their detestable things” [implying mere desire, not choice].)
Even so I will choose their mockings, And will bring their fears upon them; Because when I called, none did answer; When I spoke, they did not hear, But they did that which was evil in Mine eyes, And chose that in which I delighted not.
verse value 5947
Insights
Verse structure: 19 words, 88 letters. The shortest word is "to·them" (לָהֶ֔ם, 3 letters) and the longest is "in·their·wantonness" (בְּתַעֲלֻלֵיהֶ֗ם, 8 letters). 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "also·I" (גַּם־אֲנִ֞י), "I·chose" (אֶבְחַ֣ר), "in·their·wantonness" (בְּתַעֲלֻלֵיהֶ֗ם). The root בחר appears 2 times in this verse. 16 unique roots are used. Frequent roots: "and·not" (root לא, 286x in Isaiah); "and·in·which" (root אשר, 176x in Isaiah); "I·will·bring" (root בוא, 120x in Isaiah). The etnachta (major mid-verse pause) falls on 'they·heard', dividing the verse into phrases of 13 and 6 words.
Rashi
"בתעלוליהם" – meaning, "to play tricks on them," as in the expression "You have played tricks with me" (ibid. 20).
"And their fears." What they fear:
"Because I called." Hear the hearing and return to Me:
And there is no answer. To say: I have heard:
Ibn Ezra
“Also I” – from the root of “their schemes” (Deuteronomy 22:17), and the meaning is “their schemes” that will come upon them; or from the root of “they mocked her” (Judges 19:25), “to mock” (1 Samuel 6:6):
And their fear. [This means] awe, as it is written: “And Moab was terrified” (Numbers 22:3).
Radak
I too will choose their tricks. Since they corrupt their ways, I too will choose the corruption of their deeds; likewise, “and their corrupt schemes”—their meaning is similar to them, being an act of destruction and ruin.
And their terror. That which they fear from Him, and it is the sword and the famine, I will bring upon them.
“Because I called to them through the prophets to return them to the good path:”
And he does not answer. That is to say, he does not accept the words.
Metzudat David
I too will choose. Therefore, I too will choose to afflict them by bringing calamities upon them, and I will not leave them to chance; rather, I will choose to bring calamities upon them.
“And their fears.” From the very thing they fear, I will bring upon them.
“Because.” Because I called to them through the Prophets to warn them to straighten their ways, and there was no one who answered to say, “I will straighten my ways from now on.”
"I spoke, etc." The repetition of the matter in what is stated:
"Evil in My eyes." The thing that is evil in My eyes:
And in that which. In the matter that I did not desire, they chose:
Metzudat Zion
בתעלוליהם: The matter is one of mockery and derision, as it is written, "For you have mocked me" (Numbers 22:29).
"and their fear" – The term denotes terror, as in "and Moab feared" (Numbers 22:3).
Malbim
“Also, just as they chose for themselves commandments which I did not choose, as if they came only to mock, so too I will choose their antics to mock them, and ‘in their detestable things their soul desires, their abhorrent things I will bring upon them’—measure for measure. For ‘I called, and they did not hear; I also spoke, and they did not listen’; and they did evil in My eyes regarding the negative commandments, and in that which I did not desire, they chose the positive commandments that they devised for themselves.”
Hear the word of Hashem, You that tremble at His word: Your brethren that hate you, that cast you out for My name’s sake, have said: ‘Let Hashem be glorified, That we may gaze upon your joy’, But they shall be ashamed.
verse value 4112
Insights
Verse structure: 16 words, 78 letters. Notable word values: "will·be·heavy" (יִכְבַּ֣ד) = 36, double chai. The shortest word is "my·name" (שְׁמִי֙, 3 letters) and the longest is "word·Hashem" (דְּבַר־יְהֹוָ֔ה, 7 letters). 7 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "trembling" (הַחֲרֵדִ֖ים), "to·his·word" (אֶל־דְּבָר֑וֹ), "your·brothers" (אֲחֵיכֶ֨ם). The root יהוה appears 2 times in this verse. 15 unique roots are used. Frequent roots: "word·Hashem" (root יהוה, 449x in Isaiah); "they·said" (root אמר, 244x in Isaiah); "to·his·word" (root איל, 114x in Isaiah). The etnachta (major mid-verse pause) falls on 'to·his·word', dividing the verse into phrases of 4 and 12 words.
Rashi
“The ones who tremble at His word.” The righteous ones who hasten with awe to draw near to His words:
"Your brothers said." These are the transgressors of Israel mentioned above. A further interpretation: "Your brothers said," namely, those who ostracize you, who said to you, "Depart, you are unclean" (Lamentations 4).
“Your haters, who ostracize you.” These are those who say, “Draw near to You, do not come close to me” (above, 65), [arguing] that for the sake of My name, the Lord should be honored. [They claim that] in our greatness, the Holy One, Blessed be He, is honored, because we are closer to Him than you are.
"And it shall be seen in your joy, and they shall be ashamed." The prophet says: "But not so is it with them, for in your joy it shall be seen, and they shall be ashamed." Why? Because the sound of their tumult comes before the Holy One, Blessed be He, regarding what they did in the city; and a voice goes forth from His Temple, protesting against its destroyers. And thereafter, the voice of the Lord repays His enemies their due.
Ibn Ezra
“Mendichem.” They distance you, as it is said, “And he shall be shaken out of the world” (Job 18:18). And some say that you are regarded as outcasts in their eyes.
And the meaning of “your brothers” is that it is more difficult:
“Let the Lord be glorified.” Rabbi Moses the Priest said that it is from the root of “heaviness,” and the meaning is that it is burdensome to him [the scoffer] to remember and keep His statutes. And his proof is that one does not find the word from the root of “honor” except in the Nifal construction, such as “is honored” (Isaiah 56:15). And behold, he forgot “his sons will honor him” (Job 14:21) and “the witness will afflict him” [ibid.], and behold, according to his interpretation, the meaning is known, and the word “time” is omitted, as if he said, “I will yet bring a time when it will appear in your joy, and they will be ashamed,” the words of the complainers. And so is the interpretation of the verse: “Your brothers said, ‘For My sake, let the Name be honored.’ Who would give that the Name be honored, from the root of honor, and it will appear in your joy, and we will be ashamed.” And this is the meaning of “and they will be ashamed,” and the meaning is that they will say that the Name will not be able to show His honor. And behold, this verse will be connected with the one following it. And the commentators said that it is not the language of the complainers, and they said that it is the speech of the Name, like “Let Us make man” (Genesis 1:26), and “your brothers” said the Name and the prophet.
Radak
"Hear." Those who cast you out, who distance themselves from you because you are zealous for the word of the Lord—they hate you and distance themselves from you. And they say, "For My name shall be honored," meaning: He is burdensome to us with His commandments which He commanded us — ["burdensome" being] as in "lest we be burdensome (nikhbad) to you" (2 Samuel 13:25). They said this regarding the Lord, but He, the God, will be seen and revealed in your joy, that you will rejoice in His salvation, and they will be put to shame. And when will this be? When there will be a voice of tumult from the city. And if He said this regarding the people of his generation who are zealous for the word of the Lord, as He said, "And he feared the words," its interpretation would be that He will be seen in your joy regarding the reward of the souls, as we have explained. Or because they are destined to live in the resurrection of the dead in the days of the Messiah. And it is possible to interpret that He said this regarding the exiles who return and are zealous for the word of the Lord.
Metzudat David
Hear, etc. You, the righteous who tremble at the word of the Lord to do it, hear the word of the Lord.
They said, etc. The sinners of Israel:
"Your brothers." Those who hate you, who banish you in order to distance themselves from you, as it is stated, "Those who say, 'Come near to you...'" (above, 65). Behold, they said, "For the sake of My name, let the Lord be honored," meaning: because of the publicizing of My name, honor comes to the Lord, for we are close to Him, and He is honored through us.
And it appears. But it is not so according to their words, for "in our eyes it is seen in your joy," and those wicked ones shall be ashamed because they followed after vanity.
Metzudat Zion
The fearful ones. The hasty ones:
"Your wanderers." The word is related to the terms *niddah* (a woman in a state of ritual impurity) and *nua* (moved).
Malbim
Hear the word of the Lord, you righteous ones, who tremble at the word of the Lord: truly, not by bringing sacrifices to boast in them, like the hypocrites. Behold, these are the hypocrites who pretend that they are your brothers in the commandments, and they are in truth your enemies and those who excommunicate you, for in their hearts they set their ambush against the true God-fearers. These say to you, saying: “Only for My name’s sake will the Lord be honored by the sacrifices that he brings for honor and for the sake of publicity; through this the Lord will be honored.” The prophet replies to them: “And it shall be seen,” meaning that the truth will be revealed at the time of your joy, when they will be ashamed, and they will see that the Lord does not desire flattery, but rather the service of the heart in truth.
Hark! an uproar from the city, Hark! it comes from the temple, Hark! Hashem renders recompense to His enemies.
verse value 1764
Insights
Verse structure: 10 words, 40 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. Verse gematria: 1764 = 42². The shortest word is "voice" (ק֤וֹל, 3 letters) and the longest is "to·His·enemies" (לְאֹיְבָֽיו, 6 letters). Words sharing gematria 136: voice, voice, voice. 2 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "from·temple" (מֵהֵיכָ֑ל), "repaying" (מְשַׁלֵּ֥ם). The root קול appears 3 times in this verse. 8 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "from·city" (root עיר, 43x in Isaiah); "voice" (root קול, 35x in Isaiah). The etnachta (major mid-verse pause) falls on 'from·temple', dividing the verse into phrases of 5 and 5 words. Full calculation: ק֤וֹל [voice] (136) + שָׁאוֹן֙ [roar] (357) + מֵעִ֔יר [from·city] (320) + ק֖וֹל [voice] (136) + מֵהֵיכָ֑ל [from·temple] (105) + ק֣וֹל [voice] (136) + יְהֹוָ֔ה [Hashem] (26) + מְשַׁלֵּ֥ם [repaying] (410) + גְּמ֖וּל [dealing] (79) + לְאֹיְבָֽיו [to·His·enemies] (59) = 1764.
Ibn Ezra
A voice of tumult from the city. Zion:
A voice from the Temple. The Name, which is the House of the Name, or the heavens, for they are called the Holy Temple; and the meaning of “voice” is that the vengeance of the Name upon them will be heard throughout the entire world.
To his enemies. They are the ones who pronounce the ban:
Radak
"A voice of tumult from the city." This refers to the days of the Messiah, when a voice of tumult will go forth from the city of Jerusalem concerning Gog and Magog, who are the enemies of the Lord. And so it is stated in the prophecy of Zechariah: "And the Lord will go forth and fight against those nations."
Metzudat David
"The voice of tumult from the city." At that time, a voice of tumult went forth from the city of Zion. He then returns and expounds that the voice went forth from the Temple of the Lord, which stands in Zion. And for further clarification, he states that this is the voice of the Lord going forth to threaten the nations, to repay their enemies their due—namely, Gog and Magog—as it is written: "And the Lord shall go forth and fight against those nations" (Zechariah 14:3).
Metzudat Zion
Sha'on. The matter of murmuring:
Malbim
"Voice": It depicts that he hears the voice of tumult from the city, namely the clamor of the inhabitants of Jerusalem; secondly, it depicts that he hears the voice of tumult from the Temple and the Sanctuary; thirdly, it depicts that he hears the voice of the Lord who repays His enemies—this is stated in general terms. Now He will begin to elucidate these three voices in particular detail.
Before she travailed, she brought forth; Before her pain came, She was delivered of a man-child.
verse value 1425
Insights
Verse structure: 9 words, 35 letters. The shortest word is "to·her" (לָ֖הּ, 2 letters) and the longest is "and·brought·forth" (וְהִמְלִ֥יטָה, 7 letters). Words sharing gematria 251: before, before. 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "pain" (חֵ֛בֶל), "and·brought·forth" (וְהִמְלִ֥יטָה), "male" (זָכָֽר). The root טרם appears 2 times in this verse. 8 unique roots are used. Frequent roots: "will·go·in" (root בוא, 120x in Isaiah); "she·bore" (root ילד, 31x in Isaiah); "male" (root זכר, 28x in Isaiah). The etnachta (major mid-verse pause) falls on 'she·bore', dividing the verse into phrases of 3 and 6 words. Full calculation: בְּטֶ֥רֶם [before] (251) + תָּחִ֖יל [will·twist] (448) + יָלָ֑דָה [she·bore] (49) + בְּטֶ֨רֶם [before] (251) + יָב֥וֹא [will·go·in] (19) + חֵ֛בֶל [pain] (40) + לָ֖הּ [to·her] (35) + וְהִמְלִ֥יטָה [and·brought·forth] (105) + זָכָֽר [male] (227) = 1425.
Rashi
Before she travailed. “Zion, the mother of children, has given birth to her sons”—meaning that her sons will be gathered into her, who was desolate of them and bereaved; and it is as if she gave birth to them now, without the pangs of childbirth, for all the nations of the world will bring them into her.
“And she was delivered of a male.” Any emergence of a swallowed item is called “giving birth” (hmelata), and “hmelata” is “parturition” in the foreign tongue.
Ibn Ezra
Before it begins. From the root of "labor pains" like "she gave birth" (Psalms 48:7), the meaning is that the children of Zion will come without toil, like a woman who gave birth to children without toil.
And they shall give birth. In the sense of “she bore,” and similarly: “there the great owl made her nest and laid (va-temallet)” (Isaiah 34:15). If these are two distinct verbal stems, the meaning is that the children of Zion will come from the four corners of the earth suddenly and without toil, as though a woman were to conceive and give birth to children in a single day, which is a wondrous thing.
Radak
“Before.” This means that salvation will come to Israel suddenly. He compared Jerusalem to a mother and Israel to her children, and he stated that a male is better and stronger than a female, and his parents rejoice in him more than in a female; so too will it be with that generation that will have salvation. Now, he said, “Before she began to give birth,” and afterward he said, “Shall it travail?” and he said, “For she travailed.” The reason for this is that salvation will come to them suddenly, like a woman giving birth before the contractions arrive. However, before the salvation is completed, and before all Israel are gathered to their land and their peace is fully restored, they will have a short period of time like the contractions of childbirth, as it says, “Like the pangs of a woman in labor for a moment, until the wrath passes,” as we have explained. Similarly, it is said in the prophecy of Zechariah: “The city shall be taken, and the houses plundered,” etc. And after these contractions, “The Lord will go out and fight against those nations,” and he said, “At evening time there shall be light.” This is the birth that comes after she has travailed, and he said, “And they shall dwell in it, and there shall be no ban upon it anymore.”
And she gave birth. The term "gave birth" is used in this language, as it is also written: "She made her nest and gave birth."
Metzudat David
Before she travails. Regarding Zion it says, “before the travail of the one giving birth comes, she gives birth”—meaning that her children will gather into her as if she had given birth to them now, without pain and the throes of childbirth.
Before her pangs come, etc. The duplication in the statement “and she delivered a male” [is explained as follows]: She gave birth to a male. And since the joy is greater at the birth of a male than at the birth of a female, it says “and she delivered a male,” corresponding to the magnitude of the joy.
Metzudat Zion
Tchil is the pain of childbirth; and likewise, "I was not sick nor did I give birth" (above, 23).
A cord. "Pangs" and the pains of childbirth, like the cords of childbirth (Hosea 13:13).
"והמליטה" – This is the term used for the birth of a child, as in "ותמלט ובקעה" (above, 34).
Malbim
“Before” (this explains what was stated regarding “a voice of tumult from the city”): “Before,” we shall come. For a long time before the coming of the Redeemer, a small number of people from the exiles will gather and establish their residence in Jerusalem. And after many years of dwelling there, they will experience the birth pangs, which are the wars of Gog and Magog. Then the great, general ingathering will begin. The verse states: “Before she began to give birth,” meaning that before the onset of [the main labor], Jerusalem will already have a minor birth. Not only “before she began to give birth,” but also “before the pain came to her,” meaning that there will no longer be a time when pain comes to her—referring to the birth pangs, which occur many years before the time of redemption. [Rather,] she has already given birth to a male. For she has not yet given birth to a multitude, but only to a few individuals who will establish their residence there. Therefore, the text depicts that she gave birth to only one male, meaning a small number of people.
Who has heard such a thing? Who has seen such things? Is a land born in one day? Is a nation brought forth at once? For as soon as Zion travailed, She brought forth her children.
verse value 3119
Insights
Verse structure: 16 words, 69 letters. Notable word values: "one" (אֶחָ֔ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "who?" (מִ֤י, 2 letters) and the longest is "or·shall·a·nation·be·born" (אִם־יִוָּ֥לֵֽד־גּ֖וֹי, 9 letters). 8 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "who?·has·heard" (מִֽי־שָׁמַ֣ע), "like·this" (כָּזֹ֗את), "saw" (רָאָה֙). The root אחד appears 2 times in this verse. 14 unique roots are used. Frequent roots: "land" (root ארץ, 169x in Isaiah); "in·day" (root יום, 124x in Isaiah); "who?·has·heard" (root שמע, 106x in Isaiah). The etnachta (major mid-verse pause) falls on 'one', dividing the verse into phrases of 12 and 4 words.
Rashi
Can a land labor in one day? Can labor pains come upon a woman in labor, to give birth to a land full of sons in one day?
Radak
“Who has heard?” “Shall the earth travail” is in the masculine form, like “the land could not bear them.” This is because its verb was not mentioned from the added form. And the added form is found with a verb that is both standing and exiting. The standing is like “the nations shall tremble,” and “what are your beginnings, O woman?” And the exiting is “the voice of the Lord breaks the cedars,” “His ways shall tremble at all times.” And the word “shall rejoice” is a pa'al form from the exiting [verb], because from it is built [the form] whose active verb was not mentioned.
Metzudat David
“Who has heard such a thing? Who has seen such wonders? Has an army ever been born to all the women of the land in a single day? Has a whole nation ever been born at one time?”
"Ki chalá" – This means that this miracle occurred in Zion, for she "was sick" (i.e., afflicted) with all her sons, and yet she gave birth to them all at one time. That is to say, they all emerged together from the place of their exile and came to Zion, without any satan (adversary) and without any evil encounter.
Metzudat Zion
Yuchal, chalah. They are from the language of "chil" (labor pain):
Malbim
“Who has heard such a thing?” This depicts that afterward, when the time of redemption arrives, the pregnant woman will sit on the birthstool, and her labor pains and contractions will come to her—this being the War of Gog. Then her childbirth will occur in a wondrous manner. This is highly astonishing from two perspectives: First, from the aspect of the labor pains of the birthing woman, which spread out at one time over the entire land, as if all the women of the land experienced labor pains on one single day. “Who has heard such a thing? Can a land bring forth in a single day?” (And the metaphorical meaning is that the labor pains of Gog spread over the entire land from one end to the other). Second, from the aspect of the childbirth itself, in which the entire nation was born at one time. And regarding this it says, “Who has seen such a thing? Can a land bring forth in a single day?” (And the metaphorical meaning is that suddenly the exiles gathered from the four corners of the earth). The verse explains that Zion both labored and gave birth to her children. The wonder consists of two things: First, that she labored in a single day; second, that she gave birth at one time. He answers them.
Shall I bring to the birth, and not cause to bring forth? Says Hashem; Shall I that cause to bring forth shut the womb? Says your God.
verse value 2224
Insights
Verse structure: 11 words, 50 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "and·not" (וְלֹ֥א, 3 letters) and the longest is "the·one·bringing·forth" (הַמּוֹלִ֛יד, 6 letters). Words sharing gematria 66: shall·I, your·god. 6 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "shall·I" (הַאֲנִ֥י), "shall·I·bring·to·birth" (אַשְׁבִּ֛יר), "bring·forth" (אוֹלִ֖יד). The root אני appears 2 times in this verse. 8 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "and·not" (root לא, 286x in Isaiah); "will·say" (root אמר, 244x in Isaiah). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 6 and 5 words. Full calculation: הַאֲנִ֥י [shall·I] (66) + אַשְׁבִּ֛יר [shall·I·bring·to·birth] (513) + וְלֹ֥א [and·not] (37) + אוֹלִ֖יד [bring·forth] (51) + יֹאמַ֣ר [will·say] (251) + יְהֹוָ֑ה [Hashem] (26) + אִם־אֲנִ֧י [if·I] (102) + הַמּוֹלִ֛יד [the·one·bringing·forth] (95) + וְעָצַ֖רְתִּי [and·I·will·restrain] (776) + אָמַ֥ר [said] (241) + אֱלֹהָֽיִךְ [your·god] (66) = 2224.
Rashi
"I will shatter and not give birth. I will bring the woman to the precipice and not open her womb to deliver her fetus—meaning, perhaps I will begin a matter and be unable to complete it. Yet am I not the One who causes all women to give birth? Now, perhaps I have paused in wonder."
Ibn Ezra
"Shall I bring to the birthstool." This is derived from the root of "in labor pains" (Hosea 13:13), the meaning being that I have the power to do such things, as if I were to come upon the woman in labor and she would not be able to give birth, or that I, who was bringing forth the entire world, held back.
Radak
"I will break forth." After comparing Zion to a woman in childbirth, it says: "Shall I bring to the birth-stool and not cause to give birth?" That is: if I bring the woman upon the birth-stool and do not deliver her, such a thing cannot be. And if I bring Zion upon the birth-stool in the wars of Gog and Magog, I will surely deliver her, and the birth is the salvation.
"If I am the one who causes to conceive, and I restrain." I am the One who causes the lands of the nations to conceive up to that time, and then I will restrain them from conceiving, for the greatness and honor will be for Israel alone. And the Targum: "I am the God of the eternal covenant, etc."
Metzudat David
"I will break." "I will bring a woman upon the birthing-stool and not open her womb so that she may give birth." This means: Perhaps I will begin a matter and not be able to complete it.
"If I am the One who gives birth": If indeed I am the One who causes all women to give birth, perhaps I will now stop you with a question: Do I not give strength to all the nations? How then would I not give strength to you?
Metzudat Zion
I will shatter. The place where the birthing woman sits is called a "mashber" (place of breaking), as it is written: "He shall not stand in the mashber of children" (Hosea 13:13). And I will restrain. The matter of delay and prevention, as it is written: "The Lord restrained me from giving birth" (Genesis 17).
Malbim
“‘Bring to the birth’—against the wonder that might arise if a gentile were born only once, He responds, ‘I have brought them into labor pains’—through the birth pangs that I have brought upon them, which are the preparation for childbirth; and how could I not give birth? And necessarily, the birth will be universal. And against the wonder of ‘the earth shall bring forth in one day,’ He responds, ‘I am the One who gives birth; how could I withhold some of them?’ And necessarily, since I open the wombs of barren women to give birth to them, the matter will be universal; therefore, the birth pangs will come upon the entire nation, for I do not do part of the thing, but rather all of it.”
Rejoice you with Jerusalem, And be glad with her, all you that love her; Rejoice for joy with her, All you that mourn for her;
verse value 3837
Insights
Verse structure: 10 words, 51 letters. The shortest word is "in·her" (בָ֖הּ, 2 letters) and the longest is "all·the·mourners" (כׇּל־הַמִּֽתְאַבְּלִ֖ים, 10 letters). 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "all·who·love·her" (כׇּל־אֹהֲבֶ֑יהָ), "exult" (שִׂ֤ישׂוּ), "all·the·mourners" (כׇּל־הַמִּֽתְאַבְּלִ֖ים). 9 unique roots are used. Frequent roots: "on" (root על, 200x in Isaiah). The etnachta (major mid-verse pause) falls on 'all·who·love·her', dividing the verse into phrases of 5 and 5 words. Full calculation: שִׂמְח֧וּ [rejoice] (354) + אֶת־יְרוּשָׁלִַ֛ם [Jerusalem] (987) + וְגִ֥ילוּ [and·rejoice] (55) + בָ֖הּ [in·her] (7) + כׇּל־אֹהֲבֶ֑יהָ [all·who·love·her] (73) + שִׂ֤ישׂוּ [exult] (616) + אִתָּהּ֙ [with·her] (406) + מָשׂ֔וֹשׂ [exultation] (646) + כׇּל־הַמִּֽתְאַבְּלִ֖ים [all·the·mourners] (578) + עָלֶֽיהָ [on] (115) = 3837.
Ibn Ezra
“Rejoice, etc.” All who mourn over the exile, concerning it:
Radak
"Rejoice." All her lovers, in exile, in the manner of "For Your servants have desired her stones" (Psalm 102:18), and then, at the ingathering of the exiles, you will rejoice in her and be glad within her, that you will see her in her building just as you saw her in her destruction, and you mourned over her; so too you will rejoice in her and be glad within her.
Metzudat David
"Rejoice." You who are coming from exile, rejoice with Jerusalem upon your arrival there:
"Every one who loves her." Every person who loves her and desires to see her in her building:
All who mourn for her: at the time of her destruction.
Metzudat Zion
Those who mourn. From the language of mourning and grief:
Malbim
“Rejoice,” (in response to the voice from the Temple): A voice goes forth from the Temple that Jerusalem should be made to rejoice, and all her lovers should exult in her. And there is a difference between simcha (joy), gil (exultation), and seson (gladness), in that simcha and gil indicate the joy that is in the heart. Only that simcha denotes constant joy, whereas gil denotes the sudden joy that opens a person’s heart when good news reaches him suddenly. In this way, the lovers of Jerusalem will rejoice in her with constant joy over her success. They will also exult in her from one decree to the next with a new exultation over the miracles that will be renewed in her at all times. However, seson denotes the external actions that the joyful ones will perform as a sign of their joy, such as wearing garments of gladness, the sound of timbrels, the sound of harps, and the like. In light of this, I say that all those who mourned over her, who performed external signs to indicate mourning, such as wearing sackcloth and ashes and the like, will now perform external signs to indicate gladness, as it is stated (above, chapter 61): “Oil of gladness instead of mourning.” And this is measure for measure.
That you may suck, and be satisfied With the breast of her consolations; That you may drink deeply with delight Of the abundance of her glory.
verse value 4232
Insights
Verse structure: 10 words, 49 letters. The shortest word is "from·the·breast·of" (מִשֹּׁ֖ד, 3 letters) and the longest is "and·delight·yourselves" (וְהִתְעַנַּגְתֶּ֖ם, 8 letters). Words sharing gematria 190: so·that, so·that. 8 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "you·will·suckle" (תִּֽינְקוּ֙), "and·you·will·be·satisfied" (וּשְׂבַעְתֶּ֔ם), "from·the·breast·of" (מִשֹּׁ֖ד). The root מען appears 2 times in this verse. 8 unique roots are used. Frequent roots: "her·glory" (root כבוד, 38x in Isaiah); "so·that" (root מען, 28x in Isaiah); "and·you·will·be·satisfied" (root שבע, 27x in Isaiah). The etnachta (major mid-verse pause) falls on 'consolation', dividing the verse into phrases of 5 and 5 words. Full calculation: לְמַ֤עַן [so·that] (190) + תִּֽינְקוּ֙ [you·will·suckle] (566) + וּשְׂבַעְתֶּ֔ם [and·you·will·be·satisfied] (818) + מִשֹּׁ֖ד [from·the·breast·of] (344) + תַּנְחֻמֶ֑יהָ [consolation] (513) + לְמַ֧עַן [so·that] (190) + תָּמֹ֛צּוּ [you·will·drain·out] (536) + וְהִתְעַנַּגְתֶּ֖ם [and·delight·yourselves] (974) + מִזִּ֥יז [from·the·abundance·of] (64) + כְּבוֹדָֽהּ [her·glory] (37) = 4232.
Rashi
Mesad. A term referring to breasts:
Temozo. In the vernacular: Shutsi.
"From the abundance (miziz) of her glory." From a great glory that is moving and steadily approaching to come to her.
Ziz. In the language of the nations, it is called "ishmubimant":
Ibn Ezra
“Meshud.” Like “and kings’ plunder shall you suck” (Isaiah 60:16). And the meaning is: abundance of joy, for consolation is the opposite of mourning.
Temutz. Like “the churning of milk” (Proverbs 30:33), and if they are two roots:
"Who moves His glory." Jonathan ben Uzziel said: "He causes to move." Rabbi Moses the Kohen said: It is like "and the wild beasts of the field" (Psalms 50:11), and it means a slight distance. And the correct interpretation is that there is no harm to Him.
Radak
"For the sake of." You mourned for her, so that you might see her joy and suckle and be sated from the breast of her consolation, for you know that this will be your reward.
"משוד" – like the phrase "ושוד מלכים תינקי" (and you shall suck the milk of kings), where "שוד" is spelled with a patach under the shin, and it is used metaphorically to mean delight.
You will suck. The matter of sucking:
Maziz. Its meaning is according to its place, like "ziv" (splendor), and Jonathan [ben Uzziel] translated it as "a precious delight."
Metzudat David
“For you shall suck.” You mourned for her, so that you might see her joy, and you shall suck and be satisfied from the breasts of her consolation, for you know that this shall be your reward.
“Lemaan tamotsu.” So that you may suck and delight in this glory, and the attendant who comes to it; and this is a double expression of what was said, to indicate that you will receive much good when the time of its building comes.
Metzudat Zion
“You shall suckle.” From the root meaning “suckling”:
mashad. Like "mashad" with a patach, and likewise "v'shad" etc. (above, 60):
Her consolations. From the language of "comfort":
You will suck. From the term for sucking, as it says, “you drank and sucked” (above 51).
"And you shall delight." From the root of "delight" (ta'anug):
"מזיז" – from the term for moving from one place to another; and similarly, "וזיז שדי ירענה" (Psalms 80:14).
Malbim
In order that you may suckle: He compares them to children on their mothers' laps. First, they will suckle and be satiated from the breast of consolation, and afterwards they will continue to suck, not for the sake of satiety, but to derive pleasure from the nipple, which is a circle of honey, of honor. It is as if, alongside the breast of consolation, there protrudes a small nipple of honor, which will be after the redemption, as he explains. That is, they will not merely suckle; rather, after they have suckled from the breast, they will be given a nipple and a protruding thing of honey and sweetness to suck, in order to derive even greater pleasure.
For thus says Hashem: Behold, I will extend peace to her like a river. And the wealth of the nations like an overflowing stream, and you shall suck thereof: You shall be borne upon the side, and shall be dandled upon the knees.
verse value 4879
Insights
Verse structure: 16 words, 76 letters. Notable word values: "Hashem" (יְהֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "said" (אָמַ֣ר, 3 letters) and the longest is "and·upon·knees" (וְעַל־בִּרְכַּ֖יִם, 8 letters). 6 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "extending·to·her" (נֹטֶֽה־אֵ֠לֶ֠יהָ), "and·as·wadi" (וּכְנַ֧חַל), "and·you·will·suckle" (וִֽינַקְתֶּ֑ם). 16 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "said" (root אמר, 244x in Isaiah); "for·thus" (root כי, 221x in Isaiah). The etnachta (major mid-verse pause) falls on 'and·you·will·suckle', dividing the verse into phrases of 12 and 4 words.
Rashi
And like an overflowing stream. I extend to her the glory of the nations:
"Upon the side." Upon the sides of your nurses — on the hips.
"tish'ase'u" – "you shall be amused," meaning: you shall be entertained, as one entertains an infant. In the vernacular, this is ishbanay'ir.
Ibn Ezra
"And it shall be..." Like a river flowing to Zion, peace; and like an overflowing stream, the wealth of the nations shall come. Just as it is said, "You shall say in your heart, 'My power and the might of my hand have produced this wealth for me'" (Deuteronomy 8:17).
"Concerning the side of 'you shall be carried.' At the time of your coming from exile:"
“tish‘a‘su” – like “and the weaned child shall play” (Isaiah 11:8); and the letter ayin has a chataf qamats because it is at the end of the verse.
Radak
For thus says the Lord: Peace, peace. The peace of the nations who will come from every corner to inquire after their well-being, and they bring them a gift. And what is meant by “like a rushing stream” is not that it will harm like a rushing stream, but rather that just as a rushing stream comes swiftly, so too will their honor and wealth come swiftly to them. And in this manner it is said: “Cush shall hasten his hands to God.”
"And you shall nurse." This is an allegory: just as a nursing infant draws milk without any toil, so too shall you consume the honor of the gentiles without having labored for it. And since He compared them to a nursing infant, He also compared them to a suckling child: just as the nurse carries the child on her arms and amuses the child on her knees, and all of this pertains to the species of a large suckling, so too shall you be carried by the gentiles and honored with all kinds of honor and greatness.
“Tosho’asho’u.” It is of the passive conjugation whose agent is not named, [the passive] of the active conjugation from which this derives; similarly, “and the suckling shall play (ve-shi’asha yonek)” (Isaiah 11:8).
Metzudat David
It inclines toward her. "I will bring peace to Jerusalem in abundance, as a river, and the glory of the nations, and their wealth, I will bring to her, to come in a rush like a flooding stream."
“And you shall suck.” You, who mourn over her, shall be the ones to suck this wealth. This is a metaphor, to say: just as an infant sucks milk without any toil, so too shall you consume the honor of the nations, in which you have not labored.
“On the side you shall carry them.” This means: you will be greatly honored. And since He compared them to a nursing infant, He used the language that applies to a nursing infant, whom one carries on the arm at the side of the body and entertains on the knees to gladden him.
Metzudat Zion
Shoteif. The matter of pursuit and the swiftness of the drawing:
"Honor." The meaning of wealth, as in: "and from what was our father's he has made all this wealth" (Genesis 31:1).
"You shall be carried." From the language of burden and carrying:
"Entertain yourselves." The matter of engaging in activity for the sake of joy:
Malbim
For thus says the Lord: Behold, I am extending peace, redemption, and rest from the enemy. It shall be like a river that increases of its own accord and flows gently; this is the metaphor (nimshal) for the “plunder of comfort,” that they will be comforted from all their former distress and will be satiated from their hunger. And afterward, “Behold, I am extending like a torrential stream the glory of the nations.” Just as a torrential stream sweeps away everything it encounters in its path, so too will it sweep away the glory of the idolaters and their wealth to bring them to Jerusalem; and this is the metaphor for the “branch of glory,” that they will suckle only to delight, and “you will suckle” — meaning from the plunder and the branch that is with her, in the sense of “you will be carried,” after He likened them in His speech to a nursing infant. He likens them to being carried in the manner of a nursing child, whom one carries from place to place because it cannot walk by itself; so too will they bring you out of exile. And this corresponds to the “plunder of comfort.” And “like a river of peace,” and “on your knees you will be amused,” like a child’s amusement, for out of great love they amuse themselves with him by placing him on their knees; and this corresponds to the “branch of glory.” And “like a torrential stream, the glory of the nations.”
As one whom his mother comforts, So will I comfort you; and you shall be comforted in Jerusalem.
verse value 2841
Insights
Verse structure: 9 words, 41 letters. The shortest word is "so" (כֵּ֤ן, 2 letters) and the longest is "and·in·Jerusalem" (וּבִירוּשָׁלִַ֖ם, 8 letters). 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "his·mother" (אִמּ֖וֹ), "comforts·him" (תְּנַחֲמֶ֑נּוּ), "I·will·comfort·you" (אֲנַ֣חֶמְכֶ֔ם). The root נחם appears 3 times in this verse. 7 unique roots are used. Frequent roots: "that" (root אשר, 176x in Isaiah); "as·man" (root איש, 59x in Isaiah); "so" (root כן, 48x in Isaiah). The etnachta (major mid-verse pause) falls on 'comforts·him', dividing the verse into phrases of 4 and 5 words. Full calculation: כְּאִ֕ישׁ [as·man] (331) + אֲשֶׁ֥ר [that] (501) + אִמּ֖וֹ [his·mother] (47) + תְּנַחֲמֶ֑נּוּ [comforts·him] (554) + כֵּ֤ן [so] (70) + אָֽנֹכִי֙ [I] (81) + אֲנַ֣חֶמְכֶ֔ם [I·will·comfort·you] (159) + וּבִירוּשָׁלִַ֖ם [and·in·Jerusalem] (594) + תְּנֻחָֽמוּ [you·shall·be·comforted] (504) = 2841.
Ibn Ezra
As a man, etc. To a woman, there is compassion for the son:
Radak
"As a man whose mother comforts him, so I will comfort you" (Isaiah 66:13) — from the distress that has befallen him, so will I comfort you from the distress of exile.
And in Jerusalem you shall be comforted. For there you shall see My glory upon you. And the reason that the mother is mentioned and not the father is because a woman is more persuasive in her words than a man.
Metzudat David
"Whose mother will comfort him." The way of the mother is to comfort her son more than the father does.
"And in Jerusalem you shall be comforted." All your consolations shall be in Jerusalem, for there you will receive much good, and this shall be counted as consolation for the troubles that have befallen you.
Malbim
Like a man who mourns his mother, who has been separated from him and whom he thought had died, and his mother, who is still alive, returns to him and she herself comforts him—so too, I will comfort you, for you have mourned because of Me; and in Jerusalem, for which you have also mourned, there you shall be comforted. Indeed, the very things for which you have mourned will themselves comfort you.
And when you see this, your heart shall rejoice, and your bones shall flourish like young grass; and the hand of Hashem shall be known toward His servants, and He will have indignation against His enemies.
verse value 4332
Insights
Verse structure: 11 words, 62 letters. The shortest word is "and·something bleached white" (וְשָׂ֣שׂ, 3 letters) and the longest is "and·your·bones" (וְעַצְמוֹתֵיכֶ֖ם, 9 letters). 10 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·you·will·see" (וּרְאִיתֶם֙), "and·something bleached white" (וְשָׂ֣שׂ), "your·heart" (לִבְּכֶ֔ם). 11 unique roots are used. Frequent roots: "hand·of·Hashem" (root יהוה, 449x in Isaiah); "and·you·will·see" (root ראה, 83x in Isaiah); "and·shall·be·known" (root ידע, 73x in Isaiah). The etnachta (major mid-verse pause) falls on 'they·will·bud', dividing the verse into phrases of 6 and 5 words. Full calculation: וּרְאִיתֶם֙ [and·you·will·see] (657) + וְשָׂ֣שׂ [and·something bleached white] (606) + לִבְּכֶ֔ם [your·heart] (92) + וְעַצְמוֹתֵיכֶ֖ם [and·your·bones] (682) + כַּדֶּ֣שֶׁא [as·the·grass] (325) + תִפְרַ֑חְנָה [they·will·bud] (743) + וְנוֹדְעָ֤ה [and·shall·be·known] (141) + יַד־יְהֹוָה֙ [hand·of·Hashem] (40) + אֶת־עֲבָדָ֔יו [his·servants] (493) + וְזָעַ֖ם [and·he·shall·be·indignant] (123) + אֶת־אֹיְבָֽיו [his·enemies] (430) = 4332.
Rashi
"And the hand of the Lord shall be known." In carrying out His retributions and His awesome deeds, His servants shall know the power of the might of His hand.
Ibn Ezra
“And you shall see, and your heart shall rejoice” [it should be: “and your heart shall rejoice”]. This is an allusion to the soul, for it is the first chariot.
[“And your bones”]: For they are the foundations:
“Vezam.” A verb, and the Pe is always with a qamats and the Ayin with a patach; if it were accented on the penultimate syllable, it would be a noun, and both would have patach.
Radak
“And you shall see.” “And your bones shall flourish like grass”: This is the opposite of “and a broken spirit dries up the bone,” for just as worry and sorrow dried up your bones in exile, so too, when you return to Jerusalem, joy and gladness will cause your bones to flourish.
“His servants.” Just as it says “with His servants,” meaning that the hand of the Lord will be with them for good, and with His enemies for evil and wrath. This will occur in the war of Gog and Magog.
And wrath. It is accented on the final syllable, for it is a pa'al verb; therefore, half of it has a qamats and half has a patach. And the Targum of Jonathan translated: "And your bones shall sprout like grass, and your flesh shall flourish like the tender shoots."
Metzudat David
“And you shall see.” When you see Jerusalem in its rebuilt state, your heart shall rejoice.
"As the grass springs up." They shall sprout like the grass of the field. This means that they shall become strengthened in health. Since worry and grief dry out the bones, as it is stated, "A broken spirit dries the bones" (Proverbs 17:22), he said that at the time of joy, the bones shall become strengthened.
"And the hand of the Lord was known." Then His servants knew the power of the Lord's might.
And He was angry. They also knew the anger with which He was angry at His enemies:
Metzudat Zion
As grass. Like grass:
"Let them blossom." The word is derived from the root meaning "to bloom" and "to grow."
“And indignation.” The meaning is anger.
Malbim
"And you shall see": Until now, you believed in the future hope, but you did not see it with your own eyes; now, you shall see it with your own eyes.
And therefore, “and your heart shall rejoice” – until now, by means of strong faith, there was only joy hidden within your hearts, as it is stated, “For our heart shall rejoice in Him, for in the name of His holiness have we trusted.” But now, “He shall make you glad with joy” – a joy that is revealed (for this is the difference between *simchah* and *sason*), and the joy shall spread from the heart to the external limbs, until your dry bones shall now blossom like grass due to abundant goodness. And the hand of the Lord shall be known – until now, since the reward for the righteous was not completed and the punishment for the wicked was not carried out, many denied reward and punishment. But now, the hand of the Lord shall be known to His servants through the payment of reward to the righteous, and His wrath to His enemies through the punishment of the wicked.
For, behold, Hashem will come in fire, And His chariots shall be like the whirlwind; to render His anger with fury, And His rebuke with flames of fire.
verse value 2817
Insights
Verse structure: 11 words, 54 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "in·the·fire" (בָּאֵ֣שׁ, 3 letters) and the longest is "his·chariots" (מַרְכְּבֹתָ֑יו, 7 letters). 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·like·the·whirlwind" (וְכַסּוּפָ֖ה), "his·chariots" (מַרְכְּבֹתָ֑יו), "in·fury" (בְּחֵמָה֙). 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "for·behold" (root כי, 221x in Isaiah); "will·go·in" (root בוא, 120x in Isaiah). The etnachta (major mid-verse pause) falls on 'his·chariots', dividing the verse into phrases of 6 and 5 words. Full calculation: כִּֽי־הִנֵּ֤ה [for·behold] (90) + יְהֹוָה֙ [Hashem] (26) + בָּאֵ֣שׁ [in·the·fire] (303) + יָב֔וֹא [will·go·in] (19) + וְכַסּוּפָ֖ה [and·like·the·whirlwind] (177) + מַרְכְּבֹתָ֑יו [his·chariots] (678) + לְהָשִׁ֤יב [to·render] (347) + בְּחֵמָה֙ [in·fury] (55) + אַפּ֔וֹ [his·anger] (87) + וְגַעֲרָת֖וֹ [and·his·rebuke] (685) + בְּלַהֲבֵי־אֵֽשׁ [with·flames·of·fire] (350) = 2817.
Rashi
"With fire He shall come. In the fury of fire He shall come upon the wicked:"
To turn back: “To His enemies in wrath He will turn His anger.”
Ibn Ezra
"In fire." [By way of a parable] for the burning of anger, and the meaning is that the decrees were enacted suddenly and unexpectedly.
"And the chariots thereof are like swift lightnings" – according to the way of a king.
"To answer in anger." When the turning of wrath is joined with a mem [i.e., to turn back FROM fury], it is for praise; with a bet [to render IN fury], for censure.
Radak
"For behold, the Lord will come in fire to judge." Just as it is stated in the prophecy of Ezekiel: "I will rain upon him and upon his troops fire and brimstone."
His chariots. His judgments, which descend from heaven, to repay Him in His burning anger; for He was not yet great over all the nations of the world, but now He will repay Him in wrath, and wrath is greater than anger, for "wrath" is the language of heating up, for when the one who is angry becomes heated over the matter that angers him, his anger will be great. And in this manner Jonathan [ben Uzziel] translated it: "to come in the strength of His wrath." And my master and father, of blessed and holy memory, explained it as: to repay, to ignite from a spark of fire, and it is on the pattern of "to lighten all the nobles of the land." And if this one is with a hireq and that one with a tsere, they are one [and the same].
Metzudat David
"In fire he shall come." To destroy in it the might of Gog and Magog.
“Like a whirlwind.” “His chariots shall come like a whirlwind” means that He will come with poured-out wrath.
To answer in the heat of His anger. To answer His enemies with retribution in great wrath:
"And His rebuke." The rebuke with which He will rebuke them will be with flames of fire.
Metzudat Zion
"Like a whirlwind." A wind of a whirlwind and storm.
And His rebuke. The matter of a cry of reproof:
Malbim
For behold, (against the voice of the Lord, He repays His enemies) it depicts that the Lord will come to repay the wicked with fire. And since fire burns, flares up, and spreads rapidly through storm and tempest, igniting everything around it in an instant, it depicts that it will no longer be as it is now, where He delays punishment until after death. Rather, His chariots—meaning that He will hasten to punish and run in His chariots—will be like a storm that ignites the fire. To return in the heat of His anger: "heat" is the inner anger, and "anger" is the punishment. It says that He will blow and breathe upon His anger and punishment with the storm of the inner heat, so that the heat will be like the wind blowing upon the anger, and the fire of the punishment and His rebuke—which is the punishment—will return and breathe upon it with flames of fire that will spread throughout the entire camp of Gog.
For by fire will Hashem contend, And by His sword with all flesh; And the slain of Hashem shall be many.
verse value 2293
Insights
Verse structure: 9 words, 38 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "with·all·flesh" (אֶת־כׇּל־בָּשָׂ֑ר, 7 letters). Words sharing gematria 26: Hashem, Hashem. 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·in·his·sword" (וּבְחַרְבּ֖וֹ), "with·all·flesh" (אֶת־כׇּל־בָּשָׂ֑ר), "and·became·many" (וְרַבּ֖וּ). The root יהוה 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); "and·in·his·sword" (root חרב, 44x in Isaiah). The etnachta (major mid-verse pause) falls on 'with·all·flesh', dividing the verse into phrases of 6 and 3 words. Full calculation: כִּ֤י [for] (30) + בָאֵשׁ֙ [in·the·fire] (303) + יְהֹוָ֣ה [Hashem] (26) + נִשְׁפָּ֔ט [contends] (439) + וּבְחַרְבּ֖וֹ [and·in·his·sword] (224) + אֶת־כׇּל־בָּשָׂ֑ר [with·all·flesh] (953) + וְרַבּ֖וּ [and·became·many] (214) + חַֽלְלֵ֥י [slain·of] (78) + יְהֹוָֽה [Hashem] (26) = 2293.
Rashi
“With fire”: With the fire of Gehinnom, the Lord enters into judgment (nishpat) with His adversaries. And since He is both litigant and judge, the term “nishpat” (contends) applies to Him, for He too pleads His arguments, to find out their iniquity and transgression. Similarly, “And I will judge with him” (Ezekiel 38:22) and “Behold, I will judge you” (Jeremiah 20:4) are expressions of contention; in the vernacular, this is called “dreyshneyar.” And the simple meaning is: “With the fire of the Lord and His sword, all flesh shall be judged.” And there are many such passive constructions in the verses of Scripture.
Ibn Ezra
"Ki, etc." This is a parable, meaning that He will come to judge them, or it is like an active verb, as in the case of "nashav" (He swore).
Radak
“For by fire the Lord will judge.” The verb is in the Nifal form and is accented on the final syllable, with a qamats vowel. And it means that He will be judged together with Gog and Magog by fire, just as it says in the prophecy of Ezekiel: “And I will judge him with pestilence and blood…” And “by His sword” refers to what it says there: “The sword of each man shall be against his brother,” and it is “His sword,” meaning the Lord’s sword against all flesh, as it is stated in the prophecy of Zechariah: “And I will gather all the nations against Jerusalem for battle.”
Metzudat David
He will judge. He will contend with them by bringing fire and with His sword He will contend with all flesh, and the slain will be many whom the Lord will kill, and this will be considered as a contention, for by this He will inform them that they have transgressed against Him.
Metzudat Zion
"נִשְׁפָּט" – the matter of a dispute; and similarly, "Behold, I will contend with you" (Jeremiah 2:35).
Malbim
"For by fire" – it is explained in Ezekiel that in the war of Gog, initially there will be the sword of man against his brother, and afterwards He will rain upon them fire and hailstones. The fire will be the judgment of the Lord, a heavenly punishment; this is what is meant by "by fire the Lord will judge." And the sword will be the tumult of man against his brother; this is what is meant by "and by His sword against all flesh." And thereby, "the slain of the Lord shall be many."
They that sanctify themselves and purify themselves to go to the gardens, behind one in the midst, Eating swine’s flesh, and the detestable thing, and the mouse, Shall be consumed together, says Hashem.
verse value 4666
Insights
Verse structure: 15 words, 74 letters. Notable word values: "one" ((אחד)) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "after" (אַחַ֤ר, 3 letters) and the longest is "the·ones·sanctifying·themselves" (הַמִּתְקַדְּשִׁ֨ים, 8 letters). 7 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "the·ones·sanctifying·themselves" (הַמִּתְקַדְּשִׁ֨ים), "and·the·ones·purifying·themselves" (וְהַמִּֽטַּהֲרִ֜ים), "to·the·gardens" (אֶל־הַגַּנּ֗וֹת). The root אחד appears 2 times in this verse. 14 unique roots are used. Frequent roots: "utterance·of·Hashem" (root יהוה, 449x in Isaiah); "to·the·gardens" (root איל, 114x in Isaiah); "eaters·of" (root אכל, 55x in Isaiah). The etnachta (major mid-verse pause) falls on 'and·the·mouse', dividing the verse into phrases of 12 and 3 words.
Rashi
Those who sanctify themselves. Those who arrange themselves: "You and I, let us go on such-and-such a day to work for such-and-such an idolatrous woman."
“Al HaGanot.” There, vegetables are sown, and there the gentiles were stationed.
"After one." How many? As Jonathan [ben Uzziel] translated: "A cohort follows a cohort," [meaning that they] sanctify themselves and purify themselves to serve as another cohort, once its partner has completed its service.
“Within.” In the middle of the garden; thus was their custom to place it.
Ibn Ezra
Those who sanctify themselves: That they sanctify themselves to go to idolatry.
“Those who purify themselves.” The word is missing the letter tav, as it is in the hitpa’el conjugation and the tav is elided (absorbed).
To the gardens. Like the asherahs:
After "one" [it is written] "an asherah," and it is written "one," and behold it is a tree, for every asherah is a tree.
And the meaning is: "within," namely, while they were surrounding the asherah from this side and from that side, and behold, he was within [their midst]; or, within the garden.
And those who eat swine's flesh — the point is that they sanctify themselves [outwardly] while their bodies are full of impurity.
Radak
"The ones who sanctify themselves." The majority of the commentators explained that these are those who sanctify themselves through their handiwork, the work they perform, and this is called in the vernacular "santogar."
And those who purify themselves. Their judgment is that they become purified, for it is from the hitpa'el conjugation, like "those who sanctify themselves." And so is the matter with the hitpa'el conjugation, as in "and he blessed himself in his heart," for he is not blessed, but rather he blesses himself, meaning he considers himself to be blessed. Likewise, "he honors himself," and "he lacks bread," meaning he presents himself as honored and wealthy, yet he is not, for he lacks bread. And likewise, "those who sanctify themselves" present themselves as holy, yet they are impure. And likewise, "those who purify themselves"—and these are the Persians, who purify their bodies and wash themselves constantly—yet they are impure in their evil deeds and defiled, and behold, they present themselves as pure, yet they are not.
To the gardens. In the pools of water that are in the gardens:
"After one within." After the great pool that is unique, which is within the garden, they go after it, and there they bathe their bodies, and their deeds are ugly there with harlotry. And the written form is "one" (echad) and the vocalized form is "one" (achat), meaning that it will be either a spring or a pool, for "spring" is masculine and "pool" is feminine. And there are those who explain, "After one of the Asherim within the garden." And behold, there are no longer worshippers of Asherah, perhaps there are some in the remote corners of the land.
"And the abomination and the mouse." These are the Persians, who eat the abomination and the mouse.
"Together they shall increase." [This refers] to the war of Gog and Magog, for these kingdoms which dominate in this world, and it is the fourth kingdom in the visions of Daniel, and both [Gog and Magog] are [considered] as one kingdom, since neither ruled alone in the world. And the commentators who interpret the verse regarding Israel are incorrect, for the subject of the passage is not about Israel, but rather about the future in the days of Gog and Magog. Moreover, there are currently among Israel no pork-eaters or worshippers of Asherah. And the Targum [translates]: "They will gather together, and they will be joined to the Gentiles, etc."
Metzudat David
Those who sanctify themselves. Those who gather together and purify themselves to go to the idolaters who are standing in the gardens:
"After one within." One group after another. After the first group completed its service, the second group enters in the middle of the garden, at the place where the gentiles stand.
Eaters. The Israelites who eat pork, etc.:
Together. They will all perish from the world together.
Metzudat Zion
Those who sanctify themselves. The matter of preparation is akin to "Sanctify against her a war" (Jeremiah 6:4):
"Within." In the middle. And similarly, "And He divided them in the middle" (Genesis 15:10).
“And the detestable thing.” This means every species of detestable thing, and it is a general term for all creeping things.
And the mouse. It is the name of a certain creeping thing.
"Yisofu." The meaning is destruction, like [the verse] "I will utterly consume them" (Jeremiah 8:13).
Malbim
Those who sanctify themselves, appearing as if they are sanctifying themselves, purifying themselves, and secluding themselves in the gardens, following one idolatrous image standing in their midst, which, in their view, is an intermediate medium in divinity.
For I [know] their works and their thoughts; [the time] comes, that I will gather all nations and tongues; and they shall come, and shall see My glory.
verse value 3576
Insights
Verse structure: 10 words, 58 letters. The shortest word is "going·in" (בָּאָ֕ה, 3 letters) and the longest is "and·their·thoughts" (וּמַחְשְׁבֹ֣תֵיהֶ֔ם, 9 letters). 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·their·thoughts" (וּמַחְשְׁבֹ֣תֵיהֶ֔ם), "to·gather" (לְקַבֵּ֥ץ), "all·the·nations" (אֶת־כׇּל־הַגּוֹיִ֖ם). The root בוא appears 2 times in this verse. 8 unique roots are used. Frequent roots: "going·in" (root בוא, 120x in Isaiah); "and·they·shall·see" (root ראה, 83x in Isaiah); "all·the·nations" (root גוי, 65x in Isaiah). The etnachta (major mid-verse pause) falls on 'and·the·languages', dividing the verse into phrases of 7 and 3 words. Full calculation: וְאָנֹכִ֗י [and·I] (87) + מַֽעֲשֵׂיהֶם֙ [their·works] (465) + וּמַחְשְׁבֹ֣תֵיהֶ֔ם [and·their·thoughts] (811) + בָּאָ֕ה [going·in] (8) + לְקַבֵּ֥ץ [to·gather] (222) + אֶת־כׇּל־הַגּוֹיִ֖ם [all·the·nations] (515) + וְהַלְּשֹׁנ֑וֹת [and·the·languages] (797) + וּבָ֖אוּ [and·they·shall·come] (15) + וְרָא֥וּ [and·they·shall·see] (213) + אֶת־כְּבוֹדִֽי [my·glory] (443) = 3576.
Rashi
"And I, their deeds and their thoughts, have come..." [The verse is expounded as follows:] "And I" — what is it for Me to do? Their deeds and their thoughts have come to Me, and they compel Me to gather all the nations and to declare that their deeds are vanity and their thoughts, which they devise in order that the name of the Lord be honored, are falsehood. And where is that gathering? It is the assembly prophesied by Zechariah: "And I will gather all the nations against Jerusalem" (Zechariah 14:2).
"And you shall see My glory." This refers to when I struck them with the plague of boils, which affected their flesh, their eyes, and their tongues (ibid.).
Ibn Ezra
"And I." In the sense of "against the Lord and against His Anointed" (Psalms 2:2):
“Behold, it comes.” The word “with” [should be read as “at the time”] is lacking, and the meaning is: when they will think that they will conspire against Me, then the time will come to gather all the nations around Jerusalem.
"And they shall see My glory" – that I will execute judgment upon them until they see My glory throughout the world, and this is the war of Gog and Magog.
Radak
“And I [will be] with their deeds.” I will be with the deeds and thoughts of those nations that sanctify themselves, says the time that is coming to gather all the nations. That is to say, I will cause all the nations to come along with Gog and Magog, so that they may see My glory, which I will honor in them, as it is stated in the prophecy of Ezekiel: “And I will put hooks in your jaws,” and “I will bring you out,” and it says, “And I will bring you up and cause you to come,” and it says, “Things will come into your mind, and you will devise an evil scheme,” as it states, “Behold, and their thoughts,” and it says in the prophecy of Zechariah: “And I will gather all the nations against Jerusalem.” It appears that God will orchestrate and place it in their hearts. Therefore, it says, “Behold, and I [will be] with their deeds and their thoughts.” And it says “ba’ah” (comes), referring to the time, meaning that future time. Similarly, it says in the prophecy of Zechariah: “Behold, the day of the Lord comes,” and like it is “ba’ah” (comes) with a defect [missing the vav], and “v’nahiyah” (and it will become), as is stated regarding this matter in the prophecy of Ezekiel.
Metzudat David
“And I am with their deeds and their thoughts.” This means: “And I am present with their deeds and their thoughts,” i.e., I know all their deeds and thoughts as though I were found among them.
"Bāh." This means: Therefore, the time has come to gather all the nations and all the tongues. In other words, I will arrange it so that all the nations, together with Gog and Magog, will come, in order that they may behold My glory, for I will glorify Myself among them by executing vengeance upon them, and they will recognize that their hopes were in vain.
Metzudat Zion
And the languages: Thus the nations are called "divided," for each one has its own distinct language.
Malbim
And I, My works, the deeds of those who hold this faith, and their thoughts, and their corrupted belief, come to pass so that through this all the nations and the languages will be gathered together, and then they will see My glory and recognize the unity of the Lord, for His name alone is exalted.
And I will work a sign among them, and I will send such as escape of them to the nations, to Tarshish, Pul and Lud, that draw the bow, to Tubal and Javan, to the isles afar off, that have not heard My fame, neither have seen My glory; and they shall declare My glory among the nations.
verse value 8792
Insights
Verse structure: 24 words, 116 letters. The shortest word is "among·them" (בָהֶ֜ם, 3 letters) and the longest is "to·the·nations" (אֶֽל־הַגּוֹיִ֞ם, 7 letters). Words sharing gematria 443: my·glory, my·glory. 11 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·I·will·send" (וְשִׁלַּחְתִּ֣י), "fugitives" (פְּ֠לֵיטִ֠ים), "to·the·nations" (אֶֽל־הַגּוֹיִ֞ם). The root הם appears 2 times in this verse. 21 unique roots are used. Frequent roots: "that" (root אשר, 176x in Isaiah); "to·the·nations" (root איל, 114x in Isaiah); "not·heard" (root שמע, 106x in Isaiah). The etnachta (major mid-verse pause) falls on 'and·Javan', dividing the verse into phrases of 14 and 10 words.
Rashi
“And I will set a sign in them, etc.” Survivors will be rescued from the war, and I will leave them behind in order to go and proclaim to the distant islands My glory, which they witnessed in the war. And even in those survivors, I will place one of the signs by which their companions were judged, in order to inform the distant ones that in this plague, the armies that besieged Jerusalem were struck down.
Ibn Ezra
“And I will set My sign upon them.” This “sign” is one of disgrace — the lack of an eye — and the sign is a novelty, the like of which has not been seen.
And the meaning of "fleeing ones" is that most of them will die, as is explicitly stated in the Book of Ezekiel (Ezekiel 38:21, 22; 39:11, etc.) and in the Book of Zechariah (Zechariah 14:12, 18):
Radak
"And I will set a sign upon them." This is what is stated in the prophecy of Zechariah: "Their eyes shall rot away in their sockets," and this is the sign that God will place upon them. And those who will go among the nations will serve as witnesses to the great deed that God performed in the camp of Gog and Magog. Likewise, "And I will send survivors from among them to the nations," which corresponds to what is stated there: "And it shall come to pass that every survivor of all the nations that came against Jerusalem shall go up from year to year," etc. For God will leave them remaining in order to proclaim His glory among the nations that did not come to Jerusalem, and these are distant islands far from Jerusalem that did not hear of it. And these survivors and those bearing the sign will go throughout all the lands to proclaim it. And it says, "Those who draw the bow," which refers to the Turks.
Tubal and Javan. And even though it is written, “For Gog is the prince of Meshech and Tubal,” implying that they will come with him, how can it be said that “the heralds will proclaim to them”? It is not possible that many of the nations will remain in their land; rather, only the warriors will go forth, and the heralds will proclaim to those remaining in the lands.
Metzudat David
“And I will put a mark upon them.” In all who come [against Jerusalem], I will place a mark. And this is what it states: “Their eyes shall fail in their sockets” (Zechariah 14:12).
“And I will send survivors from among them.” For the majority of them will die around Jerusalem, and survivors from among them I will send for their sake, to go to the nations dwelling in Tarshish, etc.
“Those who draw the bow.” The experts in shooting arrows with a bow; and since the manner is to draw the string of the bow to stretch it, therefore it says “those who draw the bow.”
“The distant isles.” And to those who dwell in the distant isles:
“Who have not heard.” Who have never heard the report of the Lord, and have never seen the glory of the Lord.
And they shall declare. These are the survivors among whom the signs will come in all those places, and they will proclaim My glory among the nations, for they will see the signs that are placed upon them.
Metzudat Zion
Sign. A mark:
“Fugitives.” The matter of the remnant is like “Let there be no fugitive for her” (ibid. 50). Tarshish, etc.: Names of lands.
Malbim
"And I will set My sign upon them" – in the war of Gog, as it is stated in Zechariah: "And this shall be the plague," and I will send survivors from among them to the remaining nations, and also to the distant islands that still serve idols, who have not heard My name, nor know anything at all of the God of Israel, nor have they seen My glory, because they were not present in the war of Gog; and they shall proclaim My glory among the nations, and through this...
And they shall bring all your brethren out of all the nations for an offering to Hashem, upon horses, and in chariots, and in fitters, and upon mules, and upon swift beasts, to My holy mountain Jerusalem, says Hashem, as the children of Israel bring their offering in a clean vessel into the house of Hashem.
verse value 6581
Insights
Verse structure: 25 words, 124 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "to" (עַ֣ל, 2 letters) and the longest is "all·your·brethren" (אֶת־כׇּל־אֲחֵיכֶ֣ם, 9 letters). Words sharing gematria 62: son, with·a·tool. 11 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "all·your·brethren" (אֶת־כׇּל־אֲחֵיכֶ֣ם), "from·all·the·nations" (מִכׇּל־הַגּוֹיִ֣ם), "in·the·horses" (בַּסּוּסִ֡ים). The root יהוה appears 3 times in this verse. 20 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 449x in Isaiah); "said" (root אמר, 244x in Isaiah); "to" (root על, 200x in Isaiah). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 16 and 9 words.
Rashi
"And in covered wagons (tzabim)." They are wagons fitted with partitions and a tent; and similar to it is "six covered wagons (eglot tzav)" (Numbers 7:3):
"Ve-ba-karkarot" – With song, they play and dance "karkarah," as it is said, "And David was leaping and dancing before the Lord" (2 Samuel 6:14), where the word is rendered as "karkar." In Old French, "treper" (to leap in dance). And Menachem interpreted it as meaning a lamb, similar to the phrase, "Send forth the lamb of the ruler of the land" (above, 16).
"As they shall bring. A meal-offering in a pure vessel for a pleasing aroma, so shall they bring your brothers as a meal-offering of a pleasing aroma."
Ibn Ezra
"And they shall bring." To the Lord, for the honor of the Lord, so that they may fear Him.
In a chariot. Of iron:
Tzavim. These are the wagons, six wagons (Numbers 7:3). Tzav:
“Uvicharkarot” – like “they sent a ker” (Isaiah 16:1); it is a type of animal more noble than a camel, and the word is doubled.
"As." When the Israelites would bring the meal-offering, it was not to be defiled.
Radak
“And the children of Israel shall bring.” This refers to those who remained in distant islands, who did not ascend with their brethren, along with those nations among whom they dwell. When they hear of this great miracle that the Almighty performed in the camp of Gog and Magog, the children of Israel will bring an offering to the Lord on horses and in chariots. They will bring them clothed in garments of glory, riding on horses and in chariots. Just as the children of Israel bring the offering in pure vessels to the House of the Lord, so too will the nations bring the children of Israel in pure and beautiful garments, and in attractive and honorable chariots. And the explanation of “in ships” is like the six covered wagons, whose Targum translates as “closed chests.” These are wooden containers joined together, in which people are carried on top of animals, and they are adorned inside with beautiful garments.
"And with karkarot." These are camels or other beasts that are light in their gait, such that due to the intensity of their speed, it appears as though they are dancing; therefore, they are called "chariots" (kerakrot), just as it says, "And David was dancing" (ve-David mekeraker), which means dancing. And the Targum [renders mekeraker as] "praising," [as in the verse] "With chariots and with their praises" (ve-ba-kerakrot ve-ba-toshebachan).
“On My holy mountain.” This is like “to,” as in “And Hannah prayed to the Lord,” which is like “to the Lord,” and “And Elkanah of Ramah went up to his house,” which is like “to his house,” and similar cases.
Metzudat David
“And they shall bring all your brothers from all the nations as an offering to the Lord”. The distant Israelites who did not ascend with their brothers, among whom the gentiles reside—when they hear of the great miracle that the Omnipresent will perform in the camp of Gog and Magog, they will bring the Israelites on horses and in chariots, etc., as an offering to the Lord.
“Upon My holy mountain.” To the Holy Mountain; and to elaborate the explanation, it says “Jerusalem.”
"When they shall bring, etc." – In a pure vessel. Just as the Israelites bring the meal-offering to the House of the Lord in a pure vessel, so too shall the gentiles bring the Israelites [to Jerusalem] in pure and beautiful garments, and in handsome and honorable chariots.
Metzudat Zion
In chariots. In chariots:
And the covered wagons. Covered wagons, and likewise covered wagons (Numbers 7:3).
"And from mules." They are those born from the horse and the donkey.
"And with dances." In dances of joy. And similarly, it is written: "And David leaped and danced with all his might" (2 Samuel 6:14).
Malbim
"And they shall bring all your brothers as an offering to the Lord on horses and in chariots," with great honor and also with great speed; this is to say, on horses and in chariots, as they bring the offering. That is to say, even the Israelites who are in distant islands, who have been assimilated among the nations and do not return to Jerusalem on their own, they will bring them in a state of purity, just as they bring the offering; and likewise, they will bring them all the way to Jerusalem, just as they bring the offering all the way to the House of the Lord.
And of them also will I take for the priests and for the Levites, says Hashem.
verse value 781
Insights
Verse structure: 6 words, 27 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "I·take" (אֶקַּ֛ח, 3 letters) and the longest is "and·also·from·them" (וְגַם־מֵהֶ֥ם, 6 letters). 3 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·also·from·them" (וְגַם־מֵהֶ֥ם), "to·the·priests" (לַכֹּהֲנִ֥ים), "for·the·Levites" (לַלְוִיִּ֖ם). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "said" (root אמר, 244x in Isaiah); "I·take" (root לקח, 21x in Isaiah). Full calculation: וְגַם־מֵהֶ֥ם [and·also·from·them] (134) + אֶקַּ֛ח [I·take] (109) + לַכֹּהֲנִ֥ים [to·the·priests] (155) + לַלְוִיִּ֖ם [for·the·Levites] (116) + אָמַ֥ר [said] (241) + יְהֹוָֽה [Hashem] (26) = 781.
Rashi
“And from them also I will take priests and Levites.” From the nations that bring them, and from those who are brought, I will take priests and Levites. It is revealed before Me who are the priests and Levites among them, and I will select them from within their midst, and they shall serve before Me.
He said: "Where is it stated that 'The hidden things belong to the Lord our God' (Deuteronomy 29:28)? This is explicitly stated in the Aggadah of Tehillim:"
Ibn Ezra
"And also. These who will come, I will take to be priests before Me and Levites:"
Radak
“And also from among them.” This means that even from those who were immersed among the nations in distant islands, to the point that their memory was not known, and who did not ascend with their brethren, the House of Israel, from the exile, and perhaps even altered some aspects of the religion, nevertheless, “from among them I will take priests and Levites.” Those who were already from priestly and Levitical families, I will take them: the priests to serve as priests ministering before Me, and the Levites to serve like the Levites as singers with harps and lyres.
And in the words of our Sages of blessed memory, regarding “and also from among them I will take,” they explain that “from among them” refers to those who bring them and their meal-offerings, and “them” refers to those who come to go. That is, this one is an Israelite, this one is a priest, and this one is a Levite, such as those who were sold into slavery, forgotten, and forcibly became Gentiles. Rabbi Eliezer says: “And also from among them I will take” means that they bring Israel to the King Messiah. Anyone who is among them, whether an Israelite, a priest, or a Levite, “from among them I will take,” both from those who bring and from those who are brought.
And the Targum translates: “And even from among them, etc.” My master and father of blessed memory explained that “and also from among them I will take priests and Levites” means for the needs of the priests, to be wood-choppers and water-drawers for them. And similarly, it is stated in the prophecy of Zechariah: “And there shall no longer be a Canaanite in the House of the Lord,” meaning the Gibeonites, who were wood-choppers and water-drawers, for the priests will have as servants the great ones of the nations.
Metzudat David
And also from them. Also from those who were brought, I will take to be priests and Levites from those who will be of the priestly and Levitical families, even though their memory was forgotten while they were in a distant land and they held themselves merely in the presumption of [ordinary] Israelites — behold, before Me all is revealed:
Malbim
“And I will also take from them for the priests”: Even those who served idolatry, yet whose lineage is that of the priesthood and the Levites, shall not lose their merit; they shall be priests and Levites, since this [service of idolatry] was done under duress.
For as the new heavens and the new earth, which I will make, shall remain before Me, says Hashem, so shall your seed and your name remain.
verse value 4262
Insights
Verse structure: 16 words, 68 letters. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "utterance·of·Hashem" (נְאֻם־יְהֹוָ֑ה, 7 letters). 5 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "new" (הַ֠חֲדָשִׁ֠ים), "new" (הַחֲדָשָׁ֜ה), "will·stand" (יַעֲמֹ֥ד). The root אשר appears 2 times in this verse. 13 unique roots are used. Frequent roots: "utterance·of·Hashem" (root יהוה, 449x in Isaiah); "for" (root כי, 221x in Isaiah); "as" (root אשר, 176x in Isaiah). The etnachta (major mid-verse pause) falls on 'utterance·of·Hashem', dividing the verse into phrases of 12 and 4 words.
Ibn Ezra
The months. I have explained it (Isaiah 65:17):
"Standing before." This is so that they will not wear out like the ancients, and the meaning of "before" is because the Name is the essence of all standing.
Thus shall your seed and your name stand. That it shall not be blotted out, or your name (that it shall not be blotted out) just as your seed; and the meaning is doubled, and, similarly [corrected reading: like it], it now says of Jacob and of Israel (Numbers 23:23):
Radak
For as the new heavens. He called them “new” because they stand in their novelty and will not wear out, just as they were on the day they were created, so they are today, and so they will be. Likewise, the earth stands in its novelty; it will not wear out, although its generations wear out. And so Solomon said, “A generation goes and a generation comes, but the earth stands forever.” And the meaning of “before Me” is that I am the cause of their permanence and standing. And the meaning of “which I make” is that I establish them in their novelty. Likewise, your seed and your name will stand. Do not think that the redemption will occur in your days, lest your seed after you be exiled from their land and their name be lost in exile. This will not be the case, for in that good that you will experience, your seed after you will stand all the days of the world, like the days of the heavens upon the earth, for the name of Israel will never be lost, nor will they be exiled again from their land, as those nations who came with Gog and Magog to fight against Jerusalem thought, for they thought to exile Israel and erase their name. Therefore, He said: For as it will not be as they thought, for your seed will stand forever like the pillar of the heavens and the earth.
Metzudat David
Which I am doing: In those days:
"Standing before [Me]." That is, those who will be standing and enduring before Me. That is to say, their standing will be eternal by My hand, and they will no longer be able [to be destroyed] as in the days of old.
Thus shall it stand. Thus shall your seed and your name be established forever, for the name of Israel shall not be blotted out forever.
Malbim
For just as the new heavens mentioned in the previous sign, "Behold, I create new heavens," wherein all existents will no longer undergo change and corruption, and they will stand before they are perfected, so that their individuals will endure and not be corrupted; so too will your seed and your name endure. Your seed will not be cut off through slaughter and the sword, and your name will not be cut off through a change of religion to the worship of idolatry, for you will remain established, both in the happiness of the body and in the happiness of the soul.
And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before Me, Says Hashem.
verse value 4341
Insights
Verse structure: 12 words, 54 letters. Notable word values: "and·it·shall·be" (וְהָיָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "sabbath" (שַׁבָּ֖ת, 3 letters) and the longest is "to·bow·down" (לְהִשְׁתַּחֲוֺ֥ת, 7 letters). Words sharing gematria 26: and·it·shall·be, Hashem. 4 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "as·often·as·new·moon" (מִֽדֵּי־חֹ֙דֶשׁ֙), "in·its·month" (בְּחׇדְשׁ֔וֹ), "and·sufficiency·of" (וּמִדֵּ֥י). The root חדש appears 2 times in this verse. 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 449x in Isaiah); "said" (root אמר, 244x in Isaiah); "and·it·shall·be" (root היה, 213x in Isaiah). The etnachta (major mid-verse pause) falls on 'on·its·sabbath', dividing the verse into phrases of 6 and 6 words. Full calculation: וְהָיָ֗ה [and·it·shall·be] (26) + מִֽדֵּי־חֹ֙דֶשׁ֙ [as·often·as·new·moon] (366) + בְּחׇדְשׁ֔וֹ [in·its·month] (320) + וּמִדֵּ֥י [and·sufficiency·of] (60) + שַׁבָּ֖ת [sabbath] (702) + בְּשַׁבַּתּ֑וֹ [on·its·sabbath] (710) + יָב֧וֹא [will·go·in] (19) + כׇל־בָּשָׂ֛ר [all·flesh] (552) + לְהִשְׁתַּחֲוֺ֥ת [to·bow·down] (1149) + לְפָנַ֖י [to·my·face] (170) + אָמַ֥ר [said] (241) + יְהֹוָֽה [Hashem] (26) = 4341.
Ibn Ezra
"And it came to pass continually": This implies proximity, in the sense of "whenever" the new moon would occur. A similar usage is found in "whenever he passed by" (2 Kings 4:8).
And “renewed in its renewal” is like “a thing day by day” (Exodus 5:13), and the meaning is: each day and day in its proper time. From this verse the ancients, our Sages of blessed memory, learned that the judgment of the wicked in Gehenna is twelve months. And the meaning of “from year to year” (Zechariah 14:16), [and the meaning of “from Sabbath to Sabbath in its proper time”] is in the portion of the seven Sabbaths (Leviticus 23:9, 22; 25:1, 13).
Radak
"And it shall be, every month in its month." Like the phrase "from month to months," and the word "every" (די) indicates the continuity of the matter without interruption. And it mentions two times: the near ones to the near ones, and the distant ones to the distant ones, like from year to year or more, according to the distance of the lands and their proximity to Jerusalem.
“Every flesh.” This means all human beings, even the other nations, as it is written, “And every flesh shall bless His holy name.” And behold, we see in the prophecy of Zechariah that all the remnant of all the nations that come to Jerusalem shall go up year by year to worship the King, the Lord of Hosts, and to celebrate the Feast of Booths. The reason it is specified as the Feast of Booths is that the War of Gog and Magog will take place at that time.
Metzudat David
"And it shall be from month to month." When Rosh Chodesh occurs, and He added the phrase "to its month," this means on Rosh Chodesh itself, and the time shall not pass; similarly, "from Sabbath to Sabbath."
"All flesh shall come." This means all human beings, even the other nations.
to prostrate oneself before Him. In the Temple:
Metzudat Zion
Midi. Its meaning is like "when," and so too: "Midi avru" (above 28).
"New month." So too, "the beginning of the new month" is called "new month," and similarly, "tomorrow is the new month" (1 Samuel 20:5).
Malbim
"And it shall be from month to month," meaning that in every month and on every Sabbath, new people from among the non-Jews will come to bow down before Him, to accept the true faith and to cast away their idols.
And they shall go forth, and look Upon the carcasses of the men that have rebelled against Me; For their worm shall not die, Neither shall their fire be quenched; And they shall be an abhorring to all flesh.
verse value 5072
Insights
Verse structure: 16 words, 67 letters. The shortest word is "against·Me" (בִּ֑י, 2 letters) and the longest is "man" (הָאֲנָשִׁ֔ים, 6 letters). Words sharing gematria 31: not, not. 6 words in this verse appear nowhere else in Isaiah. Unique to this verse in Isaiah (hapax): "and·they·will·go·out" (וְיָצְא֣וּ), "in·carcasses·of" (בְּפִגְרֵי֙), "the·transgressors" (הַפֹּשְׁעִ֖ים). The root לא appears 2 times in this verse. 14 unique roots are used. Frequent roots: "not" (root לא, 286x in Isaiah); "for" (root כי, 221x in Isaiah); "and·they·shall·be" (root היה, 213x in Isaiah). The etnachta (major mid-verse pause) falls on 'against·Me', dividing the verse into phrases of 6 and 10 words.
Rashi
Their worm. The maggot that eats their flesh:
"And their fire." In Gehinnom.
Dera'on: A term of contempt. And the Targum [renders it] as two words, "dai ra'iyah" (sufficient sight), until the righteous say concerning them: "we have seen enough."
Ibn Ezra
“And they shall go out, etc.” Around Jerusalem, for there is Gehinnom. From this verse all the sages learned that the Day of Judgment will be in Jerusalem. And many said that “and its fire shall not be quenched” alludes to the soul at its separation from its body: if it did not merit to ascend to the angels of the Divine Name, it will remain by the wheel of fire. And the ancients said that this is after the resurrection of the dead, and their proof is that Daniel said concerning the wicked, after they awaken, that they will be “to everlasting contempt.” And all that they said is true.
And the word "lidra'on" is like "gadu'f," and there are those who say that they are two words, and they interpret "ra'on" from the root of "to be seen" (as in) "and she shall be defiled" (Zephaniah 3:1), and the word "lidra'on olam" (Daniel 12:2) will refute them.
The Book of the Prophet Isaiah is completed. And thanks without number to the God of my father, who taught me the Book of His Prophet and made my heart wise, may He support my right hand to complete my writing. In the month of Iyar, in the year 905 to the era, in Locca, the city of my residence.
Radak
“And they shall go out and see.” The nations that will come to worship from month to month or from Sabbath to Sabbath shall go out from Jerusalem to the Valley of Jehoshaphat, to see the corpses of the camp of Gog and Magog, who rebelled against God and plotted to act against Him by exiling Israel from their land. And this will be close to the Day of Judgment. Even though the House of Israel will bury them, as it is written, “And the House of Israel shall bury them, to purify the land,” for seven months, it is possible that during those seven months they will witness the judgment of those wicked ones.
For their worm shall not die, and their fire shall not be quenched. And the fire shall be a sign upon them, and likewise the worm shall also be a sign that it shall not die because of the fire.
"And they shall be an abomination to all flesh." This refers to those who came to worship the Lord, as it is stated, "Let all flesh come to worship before Him." And when they go out and see the judgment decreed upon them, and see their corpses full of worms devouring them, and the fire burning within them, the stench of it will rise in their nostrils, and it will be loathsome to them, and they will flee from before them. After they have seen their judgment, they will not be able to stand there for even a moment due to the excessive stench. The word "dra'on" (abomination) denotes something loathsome, as in "for an everlasting abomination." The root meaning of "dra'on" is a worm, from the language of our Sages of blessed memory, who speak of "hadrá" and "hakhnā" in grain, which are like creeping things because they lack moisture. Some commentators explain that this refers to the Day of Judgment for the sinners of Israel, and the righteous will go out of Jerusalem into the Valley of Hinnom, where they will see this judgment executed upon the sinners. Others explain that this will occur after the resurrection of the dead, and the wicked too will be aroused, and after they are awakened, they will be an everlasting abomination, as written in Daniel. Others said that the phrase "and its fire shall not be quenched" alludes to the soul, upon its separation from its body: if it did not merit to ascend to the angels of God, it will remain among the wheels of fire.
"And their worm shall not die." He said this referring to the body, for He stated it in the context of "the corpses of men." And the correct view in my eyes is what we have explained. And Jonathan the Targumist translated: "And they shall go forth and see the corpses of men," etc.
Metzudat David
"And they shall go out." The gentiles who come to bow down before the Lord will go out from Jerusalem to the Valley of Jehoshaphat to see the corpses of the camp of Gog and Magog, who transgressed against God, blessed be He, and thought to exile Israel. And this will be within those seven months, while they have not yet buried them, as it is stated, "And they shall bury them... seven months" (Ezekiel 39:12).
"Your worm shall not die": The worm that feeds on the flesh of those slain shall not die, and the fire that burns them shall not be extinguished.
"And they shall be an abhorrence." The corpses of the camp of Gog and Magog shall be a disgrace and a reproach in the eyes of all flesh that come to bow down before the Lord.
Metzudat Zion
“Upon the corpses.” Thus, the bodies of the slain are called “corpses,” and likewise, “as a defeated corpse” (above 14:19). “Their worm”—from the language of “worm” and “maggot.”
And their fire. From the language of fire.
"It shall be quenched." From the language of "extinguished":
d’ra’on. The matter of disgrace; and likewise, “to everlasting disgrace” (Daniel 12:2).
"To every flesh." To every person:
Malbim
“And they shall go forth to the Valley of Jehoshaphat, there they shall see the corpses of the camp of Gog, how their worm shall not die, nor their fire be quenched, and the worms shall remain as a sign and wonder for the remembrance of their wickedness: And it shall come to pass, from month to month and from Sabbath to Sabbath, that all flesh shall come to bow down before Me, says the Lord.”
Rashi
Ibn Ezra
Radak
Metzudat David
Metzudat Zion
Malbim