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Nach YomiIsaiah ยท ื™ืฉืขื™ื”ื•Chapter 19

Isaiah 19

ื™ืฉืขื™ื”ื• ืคืจืง ื™ืดื˜

Section: ื ื‘ื™ืื™ื ยท ื ื‘ื™ืื™ื ืื—ืจื•ื ื™ื | Book: Isaiah | Chapter: 19 of 66 | Day: 166 of 742

Date: July 27, 2026

ืงืœืื•ื“ ืขืœ ื”ื ืดืš

The burden of Egypt (ืžืฉื ืžืฆืจื™ื) belongs to Isaiahโ€™s great collection of oracles against the nations (chapters 13-23), and it addresses the power that loomed largest in Judahโ€™s political imagination: the ancient empire to the south, to which kings of Judah were perpetually tempted to turn for refuge against Assyria (a temptation Isaiah attacks directly in chapters 20, 30, and 31). The oracle opens with an image of startling speed: God riding on a swift cloud (ืขื‘ ืงืœ) and coming to Egypt, so that the idols of Egypt tremble before Him and the heart of Egypt melts within it (v. 1). Radak reads the cloud as a mashal for the swiftness with which the decree will descend, while Rashi asks why Egypt alone among the nations receives its sentence in the language of its gods being struck. His answer reaches back to the Exodus: Egypt was already punished through its deities once before โ€” โ€˜and against all the gods of Egypt I will execute judgmentsโ€™ (Shemot 12:12) โ€” and it is the way of the world to frighten a person with the blow he has already suffered. From its first verse, then, the oracle casts Assyrian-era Egypt in the shadow of the Exodus.

The judgment section (vv. 1-15) proceeds to dismantle, one by one, everything that made Egypt formidable. First its unity: God stirs Egyptian against Egyptian, brother against brother, city against city, kingdom against kingdom (v. 2) โ€” Radak explains that although Egypt was formally one realm, many princes ruled its districts under the great king, so that internal war of โ€˜kingdom against kingdomโ€™ was entirely possible. Then its river: verses 5-10 depict the sea failing and the Nile drying, the canals turning foul, the reeds withering, and a cascade of economic ruin โ€” fishermen with idle hooks and nets (v. 8), flax workers and weavers shamed (v. 9), the builders of dams and fish ponds despondent (v. 10). Radak states explicitly that this whole tableau is a mashal: since no rain falls in Egypt and the Nile alone sustains its life, the prophet casts the destruction wrought by the king of Assyria โ€” the โ€˜harsh masterโ€™ and โ€˜mighty kingโ€™ of verse 4, so identified by Rashi, Metzudat David, and Radak alike โ€” as the drying up of the river on which everything depends. Finally its wisdom: the princes of Tzoan and Nof, Pharaohโ€™s counselors who boast โ€˜I am a son of sages, a son of ancient kingsโ€™ (v. 11), are exposed as fools, for God has mixed into Egypt a spirit of distortion (ืจื•ื— ืขื•ืขื™ื), and the nation staggers in all its doings like a drunkard reeling in his vomit (v. 14). Nothing avails, โ€˜head or tail, palm branch or reedโ€™ (v. 15) โ€” the same idiom of high and low that Isaiah applied to Israel in chapter 9.

At verse 16 the oracle pivots on a fivefold sequence of passages introduced by โ€˜in that dayโ€™ (ื‘ื™ื•ื ื”ื”ื•ื) โ€” verses 16-17, 18, 19-22, 23, and 24-25 โ€” that carries the prophecy from terror to an almost unparalleled vision of reconciliation. Radak supplies the historical anchor for the whole sequence: the Assyrian devastation of Egypt and Kush and Sancherivโ€™s downfall at Jerusalem belonged to a single span of time, so the surviving Egyptians witnessed both their own defeat and the overnight destruction of their conqueror before Jerusalem, without a human sword. Hence the land of Judah becomes a dread to Egypt at its very mention (v. 17), for they now know that the counsel of the Lord of Hosts, not chance, governs history. On verse 18 Rashi cites the tradition of Seder Olam: after Sancherivโ€™s fall, Chizkiyahu released the Egyptian and Kushite captives who had been dragged in chains to Jerusalem; they accepted upon themselves the kingdom of Heaven, returned home, and built an altar to God in Egypt โ€” the five cities that speak โ€˜the language of Canaan,โ€™ which Radak identifies as Hebrew, the tongue of the land of Israel. Rashi adds that some of the Sages, in Menachot 109b, connected the altar of verse 19 with the temple of Chonyo, the son of Shimon HaTzaddik, who fled to Egypt and built an altar there.

The closing verses complete the reversal. God smites Egypt โ€˜smiting and healingโ€™ (ื ื’ื•ืฃ ื•ืจืคื•ื, v. 22) โ€” Metzudat David hears in this a mercy, God exacting payment little by little rather than letting the measure fill toward destruction, and healing the moment they return. A highway runs from Egypt to Assyria (v. 23), the two rival empires joined in mutual traffic and, as Radak reads โ€˜and Egypt shall serve et Ashur,โ€™ joined with Assyria in serving God together. Israel becomes a โ€˜thirdโ€™ (ืฉืœื™ืฉื™ื”) alongside them, a blessing in the midst of the earth (v. 24) โ€” Rashi notes that Israel, lowly in the days of Achaz and Hoshea ben Elah, will through the miracle wrought for Chizkiyahu be magnified to rank with the two great powers of the age. The final verseโ€™s threefold blessing occasioned a genuine divergence among the commentators. Radak and Metzudat David read the epithets distributively: Egypt is blessed as โ€˜My peopleโ€™ because it returned to be His people, Assyria as โ€˜the work of My handsโ€™ because it recognized that its fate was His doing, and Israel as โ€˜My inheritanceโ€™ from of old. Rashi, following Targum Yonatan, applies the entire verse to Israel alone: โ€˜My peopleโ€™ whom I chose when they were in Egypt, made as though newly created โ€” โ€˜the work of My handsโ€™ โ€” through the wonders performed against Assyria, and forever โ€˜My inheritance.โ€™ On either reading, the oracle that began with the gods of Egypt trembling ends with the vocabulary of the Exodus turned inside out: the house of bondage itself drawn, in the prophetโ€™s vision, into the service of the God of Israel.

ืคืจืง ื™ืดื˜ ยท Chapter 19

ืคืกื•ืง ืืณ ยท Verse 1

Hebrew:

ืžึทืฉื‚ึผึธึ–ื ืžึดืฆึฐืจึธึ‘ื™ึดื ื”ึดื ึผึตึจื” ื™ึฐื”ึนื•ึธึœื” ืจึนื›ึตึจื‘ ืขึทืœึพืขึธึฅื‘ ืงึทืœึ™ ื•ึผื‘ึธึฃื ืžึดืฆึฐืจึทึ”ื™ึดื ื•ึฐื ึธืขึžื•ึผ ืึฑืœึดื™ืœึตึคื™ ืžึดืฆึฐืจึทึ™ื™ึดืึ™ ืžึดืคึผึธื ึธึ”ื™ื• ื•ึผืœึฐื‘ึทึฅื‘ ืžึดืฆึฐืจึทึ–ื™ึดื ื™ึดืžึผึทึฅืก ื‘ึผึฐืงึดืจึฐื‘ึผึฝื•ึนืƒ

English:

The โ€œEgyptโ€ Pronouncement.Mounted on a swift cloud,GOD will come to Egypt;Egyptโ€™s idols shall tremble in response,And the heart of the Egyptians shall sink within them.

The oracle against Egypt opens with God riding a swift cloud into the land: the idols tremble and the heart of Egypt melts. Rashi explains that Egypt's sentence is framed through its gods because Egypt was already struck this way at the Exodus ('and against all the gods of Egypt I will execute judgments'), and one frightens a person with the blow he has already suffered; Radak reads the swift cloud as a figure for the speed of the decree.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืจื•ื›ื‘ ืขืœ ืขื‘ ืงืœ. ืžื”ืจื” ืœืฉืœื•ื— ืงืœ ืžื”ืจื” ื’ื–ืจืช ื“ื‘ืจื• ืœื™ืคืจืข ืžืžืฆืจื™ื: ื•ื ืขื• ืืœื™ืœื™ ืžืฆืจื™ื ืžืคื ื™ื•. ืœื ื™ื”ื™ื” ืœื”ื ื›ื— ืœื”ืฆื™ืœ ืืช ืขืžื ืžื™ื“ ืฉืœื•ื—ื™ื• ืฉืœ ืืฉื•ืจ ื•ื–ื” ืฉืืžืจ ื”ื ื‘ื™ื ืคื•ืจืขื ื•ืช ืžืฆืจื™ื ื‘ืœืฉื•ืŸ ื”ื–ื” ืžื” ืฉืœื ืืžืจ ื‘ืœืฉื•ืŸ ื”ื–ื” ืœืฉืืจ ืื•ืžื•ืช ืžืคื ื™ ืฉื”ื ืœืžื•ื“ื™ื ืœืœืงื•ืช ื‘ืžื“ื” ื”ื–ืืช ื•ืขื‘ืจืชื™ ื‘ืืจืฅ ืžืฆืจื™ื (ืฉืžื•ืช ื™ื‘) ื•ื‘ื›ืœ ืืœื”ื™ ืžืฆืจื™ื (ืฉื) ื•ื“ืจืš ืืจืฅ ืžื™ื™ืจืื™ืŸ ืืช ื”ืื“ื ื‘ืžื›ื” ืฉื›ื‘ืจ ืœืงื” ื‘ื”:
is riding on a light cloud quickly to send easily and quickly the decree of His word to punish Egypt. and the idols of Egypt shall quake from before Him They will have no power to save their people from the messengers of the king of Assyria. The prophet presented the retribution of Egypt in this manner, unlike the way he presented it to other nations, because they are accustomed to being punished in this manner. (Exodus 12:12) "And I will pass through the land of Egypt...and upon all the gods of Egypt [will I execute punishment]," and it is customary to frighten a person with a misfortune from which he has already suffered.

ืคืกื•ืง ื‘ืณ ยท Verse 2

Hebrew:

ื•ึฐืกึดื›ึฐืกึทื›ึฐืชึผึดึคื™ ืžึดืฆึฐืจึทึ™ื™ึดืึ™ ื‘ึผึฐืžึดืฆึฐืจึทึ”ื™ึดื ื•ึฐื ึดืœึฐื—ึฒืžึฅื•ึผ ืึดื™ืฉืึพื‘ึผึฐืึธื—ึดึ–ื™ื• ื•ึฐืึดึฃื™ืฉื ื‘ึผึฐืจึตืขึตึ‘ื”ื•ึผ ืขึดึฃื™ืจ ื‘ึผึฐืขึดึ”ื™ืจ ืžึทืžึฐืœึธื›ึธึ–ื” ื‘ึผึฐืžึทืžึฐืœึธื›ึธึฝื”ืƒ

English:

โ€œI will incite Egyptian against Egyptian:They shall war with each other,Neighbor with neighbor,City with cityAnd kingdom with kingdom.akingdomโ€ฆkingdom I.e., the various districts of Egypt, which in Isaiahโ€™s time were governed by hereditary princes.

God incites Egyptian against Egyptian โ€” brother against brother, city against city, kingdom against kingdom. Radak notes that although Egypt was formally one realm, many princes each ruled a district under the great king, so internal war of 'kingdom against kingdom' was entirely possible; civil collapse precedes the foreign conqueror.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืกื›ืกื›ืชื™ ืžืฆืจื™ื ื‘ืžืฆืจื™ื. ืกื•ืคื• ืžืคืจืฉ ืืช ืชื—ืœืชื• ื•ื ืœื—ืžื• ืื™ืฉ ื‘ืื—ื™ื•:
And I will stir up Egyptians against Egyptians The end of the verse explains its beginning: And they shall war one man against his brother.

ืคืกื•ืง ื’ืณ ยท Verse 3

Hebrew:

ื•ึฐื ึธื‘ึฐืงึธึคื” ืจื•ึผื—ึทึพืžึดืฆึฐืจึทึ™ื™ึดืึ™ ื‘ึผึฐืงึดืจึฐื‘ึผึ”ื•ึน ื•ึทืขึฒืฆึธืชึ–ื•ึน ืึฒื‘ึทืœึผึตึ‘ืขึท ื•ึฐื“ึธืจึฐืฉืึคื•ึผ ืึถืœึพื”ึธึฝืึฑืœึดื™ืœึดื™ืึ™ ื•ึฐืึถืœึพื”ึธึฃืึดื˜ึผึดึ”ื™ื ื•ึฐืึถืœึพื”ึธืึนื‘ึ–ื•ึนืช ื•ึฐืึถืœึพื”ึทื™ึผึดื“ึผึฐืขึนื ึดึฝื™ืืƒ

English:

Egypt shall be drained of spirit,And I will confound its plans;So they will consult the idols and the shadesAnd the ghosts and the familiar spirits.

Egypt's spirit is emptied out and its counsel confounded, driving the people to idols, sorcerers, ghosts, and familiar spirits. Radak observes that this is said of Egypt precisely because it was famed for its magicians and sages โ€” when their vaunted wisdom fails, they grasp at occult substitutes.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื ื‘ืงื” ืจื•ื—. ืชืชืจื•ืงืŸ ื—ื›ืžืชื• ื›ืžื• (ืœืงืžืŸ ื›ื“) ื‘ื•ืงืง ื”ืืจืฅ: ื”ืื˜ื™ื. ื' ืžืŸ ื”ืฉืžื•ืช ืฉืœ ืขื•"ื’:
And the spirit of Egypt shall empty out Heb. ื•ึฐื ึธื‘ึฐืงึธื”. His wisdom shall be emptied out. Comp. (infra 24:1) "Empties out (ื‘ึผื•ึนืงึตืง) the land." sorcerers Heb. ื”ึธืึดื˜ึผึดื™ื, one of the names of the idols.

ืคืกื•ืง ื“ืณ ยท Verse 4

Hebrew:

ื•ึฐืกึดื›ึผึทืจึฐืชึผึดื™ึ™ ืึถืชึพืžึดืฆึฐืจึทึ”ื™ึดื ื‘ึผึฐื™ึทึ–ื“ ืึฒื“ึนื ึดึฃื™ื ืงึธืฉืึถึ‘ื” ื•ึผืžึถึคืœึถืšึฐ ืขึทื–ึ™ ื™ึดืžึฐืฉืื‡ืœึพื‘ึผึธึ”ื ื ึฐืึปึฅื ื”๏ฟฝ๏ฟฝืึธื“ึ–ื•ึนืŸ ื™ึฐื”ึนื•ึธึฅื” ืฆึฐื‘ึธืึฝื•ึนืชืƒ

English:

And I will place the EgyptiansAt the mercy of a harsh master,And a ruthless king shall rule themโ€โ€”declares the Sovereign, GOD of Hosts.

God will shut Egypt up in the hand of a harsh master, and a mighty king will rule them. Rashi, Metzudat David, and Radak all identify this cruel ruler as the king of Assyria; Rashi adds that 'adonim,' though plural in form, is the honorific plural of lordship used even for a single master.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืกื›ืจืชื™. ื›ืžื• ื•ืกื’ืจืชื™, ื•ื™ืฉ ืขื•ื“ ืœืคืจืฉ ืœืฉื•ืŸ ื•ื™ืกื›ืจื• ืžืขื™ื™ื ื•ืช ืชื”ื•ื (ื‘ืจืืฉื™' ื—) ืืกืชืžื ื• ื•ืื—ื‘ืฉื ื•: ื‘ื™ื“ ืื“ื•ื ื™ื ืงืฉื”. ื›ืœ ืœืฉื•ืŸ ืื“ื ื•ืช ืงืจื•ื™ ื‘ืœืฉื•ืŸ ืจื‘ื™ื ื•ืืคื™' ื™ื—ื™ื“ ื›ืžื• (ืฉื ืœื˜) ืื“ื ื™ ื™ื•ืกืฃ, ืขื“ ื‘ื ืื“ื•ื ื™ื• (ืฉื): ื•ืžืœืš ืขื–. ืžืœืš ืืฉื•ืจ:
And I will deliver ื•ึฐืกึดื›ึผึทืจึฐืชึผึดื™, And I will deliver. Alternatively, it can be interpreted as an expression like (Gen. 8:2): "And the fountains of the deep were stopped up (ื•ึทื™ึผึดืกึผึธื›ึฐืจื•ึผ)." I will stop him up and bind him. into the hands of a harsh master Heb. ืึฒื“ึนื ึดื™ื ืงึธืฉืึถื”. Any expression of lordship is used in the plural, even for a singular. Comp. (ibid. 39:20) "Joseph's master (ืึฒื“ึนื ึตื™)"; (ibid. 16) "Until his master (ืึฒื“ึนื ึธื™ื•) came." and a mighty king The king of Assyria.

ืคืกื•ืง ื”ืณ ยท Verse 5

Hebrew:

ื•ึฐื ึดืฉืึผึฐืชื•ึผึพืžึทึ–ื™ึดื ืžึตึฝื”ึทื™ึผึธึ‘ื ื•ึฐื ึธื”ึธึ–ืจ ื™ึถื—ึฑืจึทึฅื‘ ื•ึฐื™ึธื‘ึตึฝืฉืืƒ

English:

Water shall fail from the seas,Rivers dry up and be parched,

The waters fail from the sea and the river dries up โ€” the beginning of the Nile section of the oracle. Rashi explains that since Egypt has no rain and all its bounty comes from the Nile rising through man-made canals, the prophet casts Egypt's ruin as the drying of its waterways; Radak states explicitly that the whole picture is a mashal for the destruction of Egypt's livelihood by the king of Assyria.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื ืฉืชื• ืžื™ื ืžื”ื™ื. ื•ื ื—ืจื‘ื• ืžื™ื ืžืŸ ื”ื™ื: ื•ื ืฉืชื•. ืœ' ื”ืฉืืช ื•ื”ืฉื‘ืจ (ืื™ื›ื” ื’ืณ:ืžืดื–) ืœืคื™ ืฉื›ืœ ืฉื‘ื— ืืจืฅ ืžืฆืจื™ื ืข"ื™ ื ื™ืœื•ืก ื”ื•ื ืฉืื™ืŸ ื’ืฉืžื™ื ื™ื•ืจื“ื™ื ืฉื ืืœื ื ื™ืœื•ืก ืขื•ืœื” ื•ืžืฉืงื” ืื•ืชื” ื“ืจืš ื™ืื•ืจื™' ื”ืขืฉื•ื™ื™ื ื‘ื™ื“ื™ ืื“ื ืœืคื™ื›ืš ื”ื•ื ืžื“ืžื” ืคื•ืจืขื ื•ืช ืฉืœื” ืœื™ื•ื‘ืฉ ื™ืื•ืจื™ื: ื•ื ืฉืชื• ืžื™ื ืžื”ื™ื. ื•ืœื ื™ื—ื–ื™ืจ ื”ื™ื ืืช ื ื™ืœื•ืก ืœืื—ื•ืจื™ื• ื•ื™ืจื“ ื ื™ืœื•ืก ืœืชื•ื›ื• ื•ืœื ื™ืขืœื” ื•ื™ืฉืงื” ืืช ืžืฆืจื™ื: ื•ื ื”ืจ. ื–ื” ื ื™ืœื•ืก:
And water from the sea shall dry up Heb. ื•ึฐื ึดืฉึผืึฐืชื•ึผ, an expression like (Lam. 3:47): "The desolation (ื”ึทืฉืึฐืึตืช) and the breach." Since the entire productivity of Egypt is due to the Nile, since no rain falls there, but the Nile rises and waters it through its man made canals, he, therefore, compares its retribution to the drying up of canals. [Some manuscripts read:] Rivers and canals. And water from the sea shall dry up And the sea shall not return the Nile to its source, but the Nile will descend into it and will not ascend to water Egypt. and the river This is the Nile.

ืคืกื•ืง ื•ืณ ยท Verse 6

Hebrew:

ื•ึฐื”ึถืึถื–ึฐื ึดึฃื™ื—ื•ึผ ื ึฐื”ึธืจึ”ื•ึนืช ื“ึผึธืœึฐืœึฅื•ึผ ื•ึฐื—ึธืจึฐื‘ึ–ื•ึผ ื™ึฐืึนืจึตึฃื™ ืžึธืฆึ‘ื•ึนืจ ืงึธื ึถึฅื” ื•ึธืกึ–ื•ึผืฃ ืงึธืžึตึฝืœื•ึผืƒ

English:

Channels turn foul as they ebb,And Egyptโ€™s canals run dry.Reed and rush shall decay,

The channels turn foul and ebb, the deep canals of Egypt run dry, and the reeds and rushes that flourished on their abundance wither. Rashi pictures the receding water leaving exposed mire that is abandoned, and explains 'kamelu' as the reeds being cut down of themselves by dryness and falling.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื”ืื–ื ื™ื—ื•. ื›ืฉื”ืžื™ื ืžืชืžืขื˜ื™ืŸ ื”ื˜ื™ื˜ ื ื™ื›ืจ ื‘ื”ื ื•ื ืขืฉื™ืŸ ืจืคืฉ ื•ื ื–ื ื—ื™ืŸ: ื“ืœืœื•. ื‘ืžื—ื‘ืจืช ืื ื“ืœ ื”ื•ื (ื•ื™ืงืจื ื™ื“): ื™ืื•ืจื™ ืžืฆื•ืจ. ื™ืื•ืจื™ื ืขืžื•ืงื™ื ื‘ื—ืจื™ืฆื™ ืžืฆื•ืจื™ ืขื™ื™ืจื•ืช: ืงื ื” ื•ืกื•ืฃ. ืฉื”ื™ื• ื’ื“ืœื™ื ืฉื ืžืจื•ื‘ ืžื™ืžื™ื”ื: ืงืžืœื•. ื›ืฉื™ื‘ืฉื• ื”ื™ืื•ืจื™ื ืขืžื“ื• ื”ืงื ื™ื ืžืœื’ื“ืœ ืขื•ื“ ื•ื”ื ืžืชื™ื™ื‘ืฉื™ื ื•ื ื•ืคืœื™ื ืช"ื™ ืงืžืœื• ืœื ื™ืกืงื•ืŸ ื•ื‘ืžืงื•ื ืื—ืจ ืชื™ืจื’ื ื”ื—ืคื™ืจ ืœื‘ื ื•ืŸ ืงืžืœ ื ืชืจ ื•ืื•ืžืจ ืื ื™ ืฉื”ื•ื ืœืฉื•ืŸ ืงืฆื™ืฆื” ืฉื ืงืฆืฆื™' ืžืืœื™ื”ืŸ ืžื—ืžืช ื™ื•ื‘ืฉืŸ ื•ื ื•ืคืœื™ืŸ:
And they shall abandon When the water decreases, the mud is noticeable in it, and it becomes a mire and is abandoned. the deep canals Heb. ื™ึฐืึนืจึตื™ ืžึธืฆื•ึนืจ. The deep canals, like the ditches of the sieges of cities. [Rashi according to Parshandatha. Printed editions read:] In the ditches of the sieges of cities. reeds and rushes that grew there because of their abundant water. shall be cut off When the canals dry up, the reeds stop growing, and they dry up and fall. Jonathan renders: Shall not come up. Elsewhere (infra 33:9), he renders: "The Lebanon was dried up, cut off (ืงึธืžึทืœ)," as 'fell.' I say, however, that it is an expression of cutting off, that they are cut off by themselves because of their dryness, and they fall.

ืคืกื•ืง ื–ืณ ยท Verse 7

Hebrew:

ืขึธืจึฅื•ึนืช ืขึทืœึพื™ึฐืึ–ื•ึนืจ ืขึทืœึพืคึผึดึฃื™ ื™ึฐืึ‘ื•ึนืจ ื•ึฐื›ึนืœึ™ ืžึดื–ึฐืจึทึฃืข ื™ึฐืึ”ื•ึนืจ ื™ึดื™ื‘ึทึฅืฉื ื ึดื“ึผึทึ–ืฃ ื•ึฐืึตื™ื ึถึฝื ึผื•ึผืƒ

English:

And the Nile papyrus by the Nile-sidebAnd the Nile papyrus by the Nile-side Meaning of Heb. uncertain. And everything sown by the NileShall wither, blow away, and vanish.

Even the plants at the Nile and on its very brink, and everything sown along it, dry up and are blown away. Rashi derives 'arot' from the language of firm rootedness (as in Tehillim 37:35) โ€” even what is most deeply established by the river's edge will vanish without a trace.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืขืจื•ืช ืขืœ ื™ืื•ืจ ืขืœ ืคื™ ื™ืื•ืจ, ื•ื›ืœ ืžื–ืจืข ื™ืื•ืจ ื•ื’ื•'. ืขืจื•ืช ืœืฉื•ืŸ ื“ื‘ืจ ื”ืžืขื•ืจื” ื•ื ืฉืจืฉ ื™ืคื” ื™ืคื” ื•ื“ื•ืžื” ืœื• (ืชื”ืœื™ื ืœื•) ืจืฉืข ืขืจื™ืฅ ื•ืžืชืขืจื” ื›ืื–ืจื— ืจืขื ืŸ ื•ื›ืŸ ื—ื‘ืจื• ืžื ื—ื ื‘ืžื—ื‘ืจืชื• ื–ืจืขื™ื ื”ื ืฉืจืฉื™ื ืขืœ ื ื™ืœื•ืก ื•ืืคื™' ืข"ืค ืฉืคืชื• ื•ื›ืœ ื”ื ื–ืจืขื™ื ืขืœื™ื• ื”ื›ืœ ื™ื‘ืฉ ื•ื ื“ืฃ:
The well-rooted plants by the stream, by the brink of the stream Heb. ืขึธืจื•ึนืช, an expression denoting something rooted very well. Comp. (Psalms 37:35) "The wicked, terrible in power, striking roots (ืžึดืชึฐืขึธืจึถื”) like a green tree in its native soil." Menachem, too, equated it in this manner in his lexicon. [Menachem, however, explains both terms as an expression of growing and of freshness.] Seeds, well-rooted by the Nile, and even on its brink, and all those planted thereby, everything shall dry up and be driven away.

ืคืกื•ืง ื—ืณ ยท Verse 8

Hebrew:

ื•ึฐืึธื ื•ึผึ™ ื”ึทื“ึผึทื™ึผึธื’ึดึ”ื™ื ื•ึฐืึธึฃื‘ึฐืœึ”ื•ึผ ื›ึผื‡ืœึพืžึทืฉืึฐืœึดื™ื›ึตึฅื™ ื‘ึทื™ึฐืึ–ื•ึนืจ ื—ึทื›ึผึธึ‘ื” ื•ึผืคึนืจึฐืฉื‚ึตึฅื™ ืžึดื›ึฐืžึนึ›ืจึถืช ืขึทืœึพืคึผึฐื ึตื™ึพืžึทึ–ื™ึดื ืึปืžึฐืœึธึฝืœื•ึผืƒ

English:

The fishermen shall lament;All who cast lines in the Nile shall mourn,And those who spread nets on the water shall languish.

The economic cascade begins with the fishermen: those who cast hooks in the Nile mourn and those who spread nets languish. Radak notes that the parallel clauses cover the two methods of fishing, hook and net, and recalls that the Nile's fish were so abundant that Israel remembered eating them 'free' in Egypt โ€” now that whole livelihood is gone.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืื ื•. ืœืฉื•ืŸ ืื•ื ื™ ื•ืื‘ืœ: ื”ื“ื™ื™ื’ื™ื. ื”ื ืžืฆืจื™ื ืฉืฆื“ื™ืŸ ื“ื’ื™ื ืžื ื™ืœื•ืก ืฉื”ื•ื ืžืชืคืฉื˜ ื•ืขื•ืœื” ื‘ื™ืื•ืจื™ื ืจื‘ื™ื ื”ืขืฉื•ื™ื™ืŸ ืขืœ ืฉืคืชื• ืขืœ ืคื ื™ ืืจืฅ ืžืฆืจื™ื ื›ื•ืœื” ืžื” ืฉืื™ืŸ ื›ืŸ ื‘ื›ืœ ื”ื ื”ืจื•ืช: ื—ื›ื”. ืืž"ื• ื‘ืœืข"ื–:
And...shall lament Heb. ื•ึฐืึธื ื•ึผ, an expression of lamentation and mourning. the fishermen They are the Egyptians who catch fish from the Nile, which spreads and goes up into many canals made on its banks over the surface of all the land of Egypt, unlike other rivers. fishhooks ajjm in O.F.

ืคืกื•ืง ื˜ืณ ยท Verse 9

Hebrew:

ื•ึผื‘ึนึ›ืฉืื•ึผ ืขึนื‘ึฐื“ึตึฅื™ ืคึดืฉืึฐืชึผึดึ–ื™ื ืฉื‚ึฐืจึดื™ืงึ‘ื•ึนืช ื•ึฐืึนืจึฐื’ึดึ–ื™ื ื—ื•ึนืจึธึฝื™ืƒ

English:

The flax workers, too, shall be dismayed,Both carders and weavers chagrined.cchagrined Meaning of Heb. uncertain.

A second industry collapses: the workers of combed flax and the weavers are shamed. Rashi explains that flax was grown by the river and combed ('serikot') to be woven into fish nets full of holes ('chorai') โ€” with the Nile dry, both the crop and the craft that served the fishery are worthless.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืขื•ื‘ื“ื™ ืคืฉืชื™ื. ื–ื•ืจืขื™ ืคืฉืชื™ื ืขืœ ื”ื ื”ืจ: ืฉืจื™ืงื•ืช. ืคืฉืชื™ื ืฉืกื•ืจืงื™ืŸ ืื•ืชืŸ ื•ืื•ืจื’ื™ืŸ ืžื”ื ืžืฆื•ื“ื•ืช ื“ื’ื™ื ืฉื”ืŸ ืขืฉื•ื™ื•ืช ื—ื•ืจื™ืŸ ื—ื•ืจื™ืŸ: ื—ื•ืจื™. ื›ืžื• ื‘ื”ืžื•ืช ืฉื“ื™ (ืฉื ื—) ื•ืงืจืข ืœื• ื—ืœื•ื ื™ (ื™ืจืžื™ื”ื• ื›ืดื‘:ื™ืดื“):
Those who work at flax Who sow flax by the river. to be combed Flax that they comb and from which they weave fish nets, which are made with many holes. nets [lit. holes.] Since the suffix is irregular, ordinarily ื—ื•ึนืจึดื™ื Rashi enumerates similar instances e.g.,] (Psalms 8:5) "The beasts of the field (ืฉื‚ึธื“ึธื™)"; (Jer. 22:14) "And he will cut out for himself windows (ื—ึทืœึผื•ึนื ึธื™)."

ืคืกื•ืง ื™ืณ ยท Verse 10

Hebrew:

ื•ึฐื”ึธื™ึฅื•ึผ ืฉืึธืชึนืชึถึ–ื™ื”ึธ ืžึฐื“ึปื›ึผึธืึดึ‘ื™ื ื›ึผื‡ืœึพืขึนึฅืฉื‚ึตื™ ืฉื‚ึถึ–ื›ึถืจ ืึทื’ึฐืžึตื™ึพื ึธึฝืคึถืฉืืƒ

English:

dMeaning of verse uncertain; emendation yields โ€œHer drinkers shall be dejected, / And all her brewers despondent.โ€ Her foundations shall be crushed,And all who make dams shall be despondent.

The verse completes the picture of ruin: the foundations are crushed and all who make dams are grieved of soul. Rashi describes the sluices that trapped the Nile's overflow into still ponds where fish would breed; Radak reads 'shatoteha' as 'her nets' โ€” either way, with no river there are no ponds, no fish, and no work.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื”ื™ื• ืฉืชื•ืชื™ื” ืžื“ื•ื›ืื™ื ื›ืœ ืขื•ืฉื™ ืฉื›ืจ. ืื™ืฉืงืœื•ืฉ"ื ื‘ืœืข"ื– ื›ืžื• (ื‘ืจืืฉื™ืช ื—ืณ:ื‘ืณ) ื•ื™ืกื›ืจื• ืžืขื™ื ื•ืช ืชื”ื•ื ืฉืกื•ื›ืจื™ื ื”ืžื™ื ื”ื™ื•ืฆืื™ืŸ ื—ื•ืฅ ืœืฉืคืช ื”ื ื”ืจ ื•ืžืชืคืฉื˜ื™ื ื•ื ืขืฉื™ื ืื’ื ืžื™ื ื”ื ืงื•ื™ื ื•ืขื•ืžื“ื™ืŸ ื‘ืžืงื•ืžืŸ ื•ืจื‘ื™ื ืฉื ื“ื’ื™ื ื•ืืžืจ ื”ื ื‘ื™ื ืฉื™ื”ื• ื™ืกื•ื“ื•ืช ื—ืคื™ืจื•ืชื™ื”ืŸ ืžื“ื•ื›ืื™ื ื•ื™ืคืœื• ืื’ืžื™ ื”ืฉื›ืจ ืฉืขืฉื•: ืื’ืžื™ ื ืคืฉ. ืื’ืžื™ ืฉื‘ืช ืœืฉื•ืŸ ืฉื‘ืช ื•ื™ื ืคืฉ (ืฉืžื•ืช ืœื‘) ืฉืžื™ ื”ืื’ืžื™ื ื ื•ื—ื™ื ื•ืขื•ืžื“ื™ื ื‘ืžืงื•ื ืื—ื“ ื•ื™"ืช ื“ื”ื•ื• ืขื‘ื“ื™ืŸ ืกื•ื›ืจื ื•ื›ื ืฉื™ืŸ ืžื™ื ื’ื‘ืจ ืœื ืคืฉื™ื”:
And its foundations shall be crushed, all who make dams Eklusa in O.F., a sluice. Comp. (Gen. 8:2) "And the fountains of the deep were stopped up (ื•ึทื™ึผึดืกึผึธื›ึฐืจื•ึผ)," for they would stop up the water that went out of the banks of the river and spread out, forming a pond of still water, standing in its place, where fish would spawn. The prophet says that the foundations of their diggings shall be crushed, and the dammed up pools that they made. still ponds An expression like (Ex. 31:17): "He rested and was refreshed (ื•ึทื™ึผึดื ึผึธืคึทืฉื)," for the water of the ponds rests and stands in one place. Jonathan, however, renders: Who would make the dams and gather the water, each one for himself.

ืคืกื•ืง ื™ืดื ยท Verse 11

Hebrew:

ืึทืšึฐึพืึฑื•ึดืœึดื™ืึ™ ืฉื‚ึธึฃืจึตื™ ืฆึนึ”ืขึทืŸ ื—ึทื›ึฐืžึตื™ึ™ ื™ึนืขึฒืฆึตึฃื™ ืคึทืจึฐืขึนึ”ื” ืขึตืฆึธึ–ื” ื ึดื‘ึฐืขึธืจึธึ‘ื” ืึตึšื™ืšึฐ ืชึผึนืืžึฐืจึฃื•ึผ ืึถืœึพืคึผึทืจึฐืขึนึ”ื” ื‘ึผึถืŸึพื—ึฒื›ึธืžึดึฅื™ื ืึฒื ึดึ–ื™ ื‘ึผึถืŸึพืžึทืœึฐื›ึตื™ึพืงึถึฝื“ึถืืƒ

English:

Utter fools are the nobles of Tanis;The sagest of Pharaohโ€™s advisers[Have made] absurd predictions.How can you say to Pharaoh,โ€œI am a scion of sages,A scion of Kedemite kingsโ€?ekings Or โ€œadvisers.โ€ The wisdom of the Kedemites was proverbial; cf. 1 Kings 5.10.

The oracle turns from Egypt's economy to its celebrated wisdom: the princes of Tzoan are utter fools, and Pharaoh's wisest counselors give senseless counsel. Rashi paraphrases the taunt โ€” once their advice has led Pharaoh to ruin, how can each still boast before him, 'I am a son of sages, a son of ancient kings'?
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืื™ืš ืชืืžืจื•. ืžืขืชื” ืœืคืจืขื” ื›ืœ ืื™ืฉ ืžื›ื ืขืœ ืขืฆืžื• ื‘ืŸ ื—ื›ืžื™ื ืื ื™ ื•ืžืื—' ืฉื™ื›ืฉืœ ื‘ืขืฆืชื›ื ืื™ืš ืชืชื”ืœืœื• ืœืคื ื™ื• ืœืืžืจ ื‘ื ื™ ื—ื›ืžื™ื ืื ื—ื ื• ืืชื” ื‘ืŸ ืžืœื›ื™ ืงื“ื:
How will you say from now on to Pharaoh, each one of you about himself, I am a son of the wise? Since he will fail because of your counsel, how will you boast before him to say, We are sons of the wise, O you who are a son of the kings of old.

ืคืกื•ืง ื™ืดื‘ ยท Verse 12

Hebrew:

ืึทื™ึผึธืึ™ ืึตืคึฃื•ึนื ื—ึฒื›ึธืžึถึ”ื™ืš๏ฟฝ๏ฟฝ ื•ึฐื™ึทื’ึผึดึฅื™ื“ื•ึผ ื ึธึ–ื ืœึธึ‘ืšึฐ ื•ึฐื™ึตึฃื“ึฐืขึ”ื•ึผ ืžึทื”ึพื™ึผึธืขึทึ›ืฅ ื™ึฐื”ึนื•ึธึฅื” ืฆึฐื‘ึธืึ–ื•ึนืช ืขึทืœึพืžึดืฆึฐืจึธึฝื™ึดืืƒ

English:

Where, indeed, are your sages?Let them tell you, let them discoverWhat GOD of Hosts has planned against Egypt.

The taunt sharpens into a direct challenge to Pharaoh: where now are your sages? Let them declare what the Lord of Hosts has planned against Egypt. Radak explains that for all their wisdom they cannot foretell the coming calamity โ€” knowledge of God's counsel is precisely what their arts cannot supply.

ืคืกื•ืง ื™ืดื’ ยท Verse 13

Hebrew:

ื ึฝื•ึนืึฒืœื•ึผึ™ ืฉื‚ึธึฃืจึตื™ ืฆึนึ”ืขึทืŸ ื ึดืฉืึผึฐืึ–ื•ึผ ืฉื‚ึธึฃืจึตื™ ื ึนึ‘ืฃ ื”ึดืชึฐืขึฅื•ึผ ืึถืชึพืžึดืฆึฐืจึทึ–ื™ึดื ืคึผึดื ึผึทึฅืช ืฉืึฐื‘ึธื˜ึถึฝื™ื”ึธืƒ

English:

The nobles of Tanis have been fools,The nobles of Memphis deluded;Egypt has been led astrayBy the chiefs of her tribes.

The princes of Tzoan have become fools and the princes of Nof are deluded; the 'cornerstone of her tribes' has led Egypt astray. Radak explains that the leaders who assured the nation that no evil could arrive without their foreknowledge are the very ones who misled it โ€” this calamity they never saw coming.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื ื•ืืœื•. ืœ' ืื•ื™ืœื™ื: ื ืฉืื•. ื›ืžื• ื”ื ื—ืฉ ื”ืฉื™ืื ื™ (ื‘ืจืืฉื™ืช ื’):
have become foolish Heb. ื ื•ึนืึฒืœื•ึผ, an expression related to ืึฑืœึดื™ืœึดื™ื, fools. have been misled Heb. ื ึธืฉึผืึฐืื•ึผ, have been misled. Comp. (Gen. 3:13) "The snake misled me (ื”ึดืฉึผืึดื™ืึทื ึผึดื™) and I ate."

ืคืกื•ืง ื™ืดื“ ยท Verse 14

Hebrew:

ื™ึฐื”ึนื•ึธึ›ื” ืžึธืกึทึฅืšึฐ ื‘ึผึฐืงึดืจึฐื‘ึผึธึ–ื”ึผ ืจึฃื•ึผื—ึท ืขึดื•ึฐืขึดึ‘ื™ื ื•ึฐื”ึดืชึฐืขึคื•ึผ ืึถืชึพืžึดืฆึฐืจึทึ™ื™ึดืึ™ ื‘ึผึฐื›ื‡ึฝืœึพืžึทืขึฒืฉื‚ึตึ”ื”ื•ึผ ื›ึผึฐื”ึดืชึผึธืขึฅื•ึนืช ืฉืึดื›ึผึ–ื•ึนืจ ื‘ึผึฐืงึดื™ืึฝื•ึนืƒ

English:

GOD has mixed within herA spirit of distortion,Which shall lead Egypt astray in all her undertakingsAs a vomiting drunkard goes astray;

The failure of Egypt's counsel is no accident: God Himself has mixed into her a 'ruach iv'im,' a spirit of distortion. Rashi hears in 'masach' the blending of a drink that warps the drinker's mind, so that Egypt staggers in all its doings like a drunkard reeling in his own vomit; Radak stresses that the confounding of their wisdom came directly from God.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžืกืš ื‘ืงืจื‘ื”. ืžืฉืงื” ืžื–ื’ ืœื”ื ื‘ืชื•ื›ื” ืฉืขื™ื•ื” ืืช ืจื•ื—ื ืœืฉื•ืŸ ืžืกื›ื” ื™ื™ื ื” (ืžืฉืœื™ ื˜ืณ:ื‘ืณ) ืขื™ืจื•ื‘ ืžืฉืงื” ื‘ื—ื‘ื™ืช ืขื“ ืฉืžืขืžื™ื“ื• ื‘ื˜ืขืžื• ืงืจื•ื™ ืžืกืš: ืขื•ืขื™ื. ืฉื ื—ื•ืœื™ ืฉืœ ื˜ื™ืจื•ืฃ ื”ื“ืขืช:
The Lord has poured into its midst He mixed a drink for them in its midst, which perverted their spirit, an expression similar to (Prov. 9:2), "She mixed (ืžึธืกึฐื›ึธื”) her wine." Mixing a beverage in a cask until he blends it to its proper flavor is called ืžึถืกึถืšึฐ. perverseness Heb. ืขึดื•ึฐืขึดื™ื, the name of a malady of confusion.

ืคืกื•ืง ื˜ืดื• ยท Verse 15

Hebrew:

ื•ึฐืœึนืึพื™ึดื”ึฐื™ึถึฅื” ืœึฐืžึดืฆึฐืจึทึ–ื™ึดื ืžึทืขึฒืฉื‚ึถึ‘ื” ืึฒืฉืึถึงืจ ื™ึทืขึฒืฉื‚ึถึ›ื” ืจึนึฅืืฉื ื•ึฐื–ึธื ึธึ–ื‘ ื›ึผึดืคึผึธึฅื” ื•ึฐืึทื’ึฐืžึฝื•ึนืŸืƒ

English:

Nothing shall be achieved in EgyptBy either head or tail,Palm branch or reed.fPalm branch or reed I.e., a man of either high or low station; cf. 9.13, 14.

The judgment section closes: nothing Egypt does will succeed, whether by 'head or tail, palm branch or reed.' Metzudat David reads the pairs as the great and the lowly, the strong and the weak โ€” no stratum of society can produce deliverance โ€” echoing the same idiom Isaiah applied to Israel in chapter 9.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืืฉืจ ื™ืขืฉื” ืจืืฉ ื•ื–ื ื‘ ื›ืคื” ื•ืื’ืžื•ืŸ. ื”ื ื”ื—ืจื˜ื•ืžื™ื ื•ืื™ืฆื˜ื’ื ื™ื ื™ื ื”ื—ื•ื–ื™ื ื‘ื›ื•ื›ื‘ื™ื ืฉื™ืฉ ื‘ืจืงื™ืข ืžื–ืœื•ืช ื•ื›ื•ื›ื‘ื™ื ื”ืžื›ื•ื ื™ื ื›ืŸ ื•ืขืฉื•ื™ื™ืŸ ื“ื•ื’ืžืช ืจืืฉ ื•ื–ื ื‘ ื•ื”ื ื ืชื•ื ื™ื ื‘ืชืœื™ (ืก"ื ื‘ื˜ืœื”) ื•ื™ืฉ ืœืคืจืฉ ื›ืชืจื’ื•ืžื• ืจืืฉ ื•ื”ื’ืžื•ืŸ ืฉืœื˜ื•ืŸ ื•ืื˜ืจื•ืŸ:
that either the head or the tail, the branch or the reed shall do These are the sorcerers and the astrologers who see in the stars that in the sky are heavenly bodies called by these names, formed in the pattern of a head and a tail, and they are placed in Aries. [Other editions read:] In Draco. Alternatively, it can be interpreted like the Targum: a head and a lower dignitary, a prince and a governor.

ืคืกื•ืง ื˜ืดื– ยท Verse 16

Hebrew:

ื‘ึผึทื™ึผึฃื•ึนื ื”ึทื”ึ”ื•ึผื ื™ึดื”ึฐื™ึถึฅื” ืžึดืฆึฐืจึทึ–ื™ึดื ื›ึผึทื ึผึธืฉืึดึ‘ื™ื ื•ึฐื—ึธืจึทึฃื“โ€‰ื€ ื•ึผืคึธื—ึทึ—ื“ ืžึดืคึผึฐื ึตื™ึ™ ืชึผึฐื ื•ึผืคึทืชึ™ ื™ึทื“ึพื™ึฐื”ึนื•ึธึฃื” ืฆึฐื‘ึธืึ”ื•ึนืช ืึฒืฉืึถืจึพื”ึ–ื•ึผื ืžึตื ึดึฅื™ืฃ ืขึธืœึธึฝื™ื•ืƒ

English:

In that day, the Egyptiansgthe Egyptians I.e., the army of Egypt. shall be like women, trembling and terrified because GOD of Hosts will raise a divine hand against them.

The first of the fivefold 'in that day' passages: Egypt becomes like women, trembling and terrified before the brandished hand of the Lord. Radak explains why the phrase 'in that day' anchors this whole section โ€” the Assyrian conquest of Egypt and Kush and Sancheriv's fall at Jerusalem belonged to one span of time, and because the blow comes from God, Egypt has no strength to fight.

ืคืกื•ืง ื™ืดื– ยท Verse 17

Hebrew:

ื•ึฐึ ื”ึธื™ึฐืชึธึ ื” ืึทื“ึฐืžึทึจืช ื™ึฐื”ื•ึผื“ึธึคื” ืœึฐืžึดืฆึฐืจึทึ™ื™ึดืึ™ ืœึฐื—ื‡ื’ึผึธึ”ื ื›ึผึนืœึฉ ืึฒืฉืึถึจืจ ื™ึทื–ึฐื›ึผึดึฅื™ืจ ืึนืชึธึ›ื”ึผ ืึตืœึธึ–ื™ื• ื™ึดืคึฐื—ึธึ‘ื“ ืžึดืคึผึฐื ึตึ—ื™ ืขึฒืฆึทืชึ™ ื™ึฐื”ึนื•ึธึฃื” ืฆึฐื‘ึธืึ”ื•ึนืช ืึฒืฉืึถืจึพื”ึ–ื•ึผื ๏ฟฝ๏ฟฝื•ึนืขึตึฅืฅ ืขึธืœึธึฝื™ื•ืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

And the land of Judah shall also be the dread of the Egyptians; they shall quake whenever anybody mentions it to them, because of what GOD of Hosts is planning against them.

The land of Judah becomes a dread to Egypt at its very mention. Rashi and Radak explain that when the Egyptians hear how Sancheriv fell before Jerusalem without any human sword, they will know that the Divine Presence dwells in Israel and that God's counsel โ€” not chance โ€” brought about their own defeat at Assyria's hand, and they will tremble before the land where it happened.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื”ื™ืชื” ืื“ืžืช ื™ื”ื•ื“ื” ืœืžืฆืจื™ื ืœื—ื’ื. ื›ืฉื™ืฉืžืขื• ื”ื ื•ืชืจื™ื ื‘ืžืฆืจื™ื ืžืฉื‘ื™ ืกื ื—ืจื‘ ืืช ืžืคืœืชื• ืฉื™ืคื•ืœ ื‘ืืจืฅ ื™ื”ื•ื“ื” ื‘ืœื ืฉื•ื ืžืœื—ืžื•ืช ื–ืจื•ืข ื‘ืฉืจ ื™ื“ืขื• ื›ื™ ื™ืฉ ืฉื›ื™ื ื” ื‘ื™ืฉืจืืœ ื•ืžื•ืฉื™ืขื ื—ื–ืง ื•ื™ื™ืจืื• ื•ื™ืคื—ื“ื• ืžืคื ื™ ืื“ืžืช ื™ื”ื•ื“ื”: ื—ื’ื. ืœืฉื•ืŸ ืฉื‘ืจ ื•ืื™ืžื” ื•ืคื—ื“ ืœืฉื•ืŸ ื™ื—ื•ื’ื• ื•ื™ื ื•ืขื• ื›ืฉื›ื•ืจ (ืชื”ื™ืœื™ื ืงืดื–:ื›ืดื–) ื•ื›ืŸ ื—ื’ื•ื™ ื”ืกืœืข (ืฉื™ืจ ื‘): ืžืคื ื™ ืขืฆืช ื”' ืฆื‘ืื•ืช ืืฉืจ ื”ื•ื ื™ื•ืขืฅ ืขืœื™ื•. ืœื”ืคื™ืœื• ื‘ื™ื“ ืกื ื—ืจื‘ ื•ื™ื”ื•ื“ื” ื™ืžืœื˜ ืžื™ื“ื•:
And the land of Judah shall be to Egypt for a dread When those remaining in Egypt from the captivity of Sennacherib hear of his downfall, that he will fall in the land of Judah without any physical warfare, they will know that the Divine Presence is manifest in Israel and that their Savior is mighty, and they will fear and be frightened of the land of Judah. a dread Heb. ืœึฐื—ึธื’ึผึธื, an expression of a breach and fear and fright, similar to (Psalms 107:27): "They were frightened (ื™ึธื—ื•ึนื’ื•ึผ) and wander like a drunkard," similarly (Song 2:14), "In the cracks of (ื‘ึผึฐื—ึทื’ึฐื•ึตื™) the rock." because of the plan of the Lord of Hosts which he planned against him to cause him to fall into the hands of Sennacherib, and Judah will escape from his hand.

ืคืกื•ืง ื™ืดื— ยท Verse 18

Hebrew:

ื‘ึผึทื™ึผึฃื•ึนื ื”ึทื”ึกื•ึผื ื™ึดื”ึฐื™ื•ึผึฉ ื—ึธืžึตึจืฉื ืขึธืจึดึœื™ื ื‘ึผึฐืึถึฃืจึถืฅ ืžึดืฆึฐืจึทึ—ื™ึดื ืžึฐื“ึทื‘ึผึฐืจื•ึนืชึ™ ืฉื‚ึฐืคึทึฃืช ื›ึผึฐื ึทึ”ืขึทืŸ ื•ึฐื ึดืฉืึฐื‘ึผึธืขึ–ื•ึนืช ืœึทื™ื”ึนื•ึธึฃื” ืฆึฐื‘ึธืึ‘ื•ึนืช ืขึดึฃื™ืจ ื”ึทื”ึถึ”ืจึถืก ื™ึตืึธืžึตึ–ืจ ืœึฐืึถื—ึธึฝืชืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

In that day, there shall be severalhseveral Lit. โ€œfive.โ€ towns in the land of Egypt speaking the language of Canaan and swearing loyalty to GOD of Hosts; oneione Or โ€œeach one.โ€ shall be called Town of Heres.jHeres Meaning uncertain. Many Heb. mss. read แธฅeres, โ€œsun,โ€ which may refer to Heliopolis, i.e., Sun City, in Egypt. Targumโ€™s โ€œBeth Shemeshโ€ (cf. Jer. 43.13) has the same meaning.

The astonishing turn: five cities in Egypt will speak 'the language of Canaan' โ€” Hebrew, the tongue of the land of Israel, as Radak explains โ€” and swear loyalty to the Lord. Rashi cites Seder Olam: after Sancheriv's fall, Chizkiyahu released the Egyptian and Kushite captives, who accepted the kingdom of Heaven and returned home; the 'city of destruction' is read either as Beit Shemesh destined for ruin (Targum Yonatan) or, per Metzudat David and Radak, as the agreed penalty for any of the five cities that reverts from God's service.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื‘ื™ื•ื ื”ื”ื•ื ื™ื”ื™ื• ื—ืžืฉ ืขืจื™ื ื•ื’ื•'. ืฉื ื™ื ื• ื‘ืกื“ืจ ืขื•ืœื ืื—ืจ ืžืคืœืชื• ืฉืœ ืกื ื—ืจื‘ ืขืžื“ ื—ื–ืงื™ื”ื• ื•ืคื˜ืจ ืืช ื”ืื•ื›ืœื•ืกื™ืŸ ืฉื”ื‘ื™ื ืขืžื• ืžืžืฆืจื™ื ื•ืžื›ื•ืฉ ื‘ืงื•ืœืจื™ืŸ ืœืคื ื™ ื™ืจื•ืฉืœื™ื ื•ืงื‘ืœื• ืขืœื™ื”ื ืžืœื›ื•ืช ืฉืžื™ื ื•ื—ื–ืจื• ืœืžืงื•ืžืŸ ืฉื ืืžืจ ื‘ื™ื•ื ื”ื”ื•ื ื™ื”ื™ื• ื—ืžืฉ ืขืจื™ื ื•ื’ื•' ื•ื”ืœื›ื• ื•ื‘ื ื• ืžื–ื‘ื— ืœื”' ื‘ืืจืฅ ืžืฆืจื™ื ื•ืžืงืจื™ื‘ื™ืŸ ืขืœื™ื• ืงืจื‘ืŸ ืœืฉืžื™ื ืœืงื™ื™ื ืžื” ืฉื ืืžืจ ื‘ื™ื•ื ื”ื”ื•ื ื™ื”ื™ื” ืžื–ื‘ื— ืœื”' ื‘ืืจืฅ ืžืฆืจื™ื, ื•ื™ืฉ ืžืจื‘ื•ืชื™ื ื• ืฉื“ืจืฉื•ื”ื• ื‘ืžืกื›ืช ืžื ื—ื•ืช ืขืœ ืžื–ื‘ื— ื‘ื™ืช ื—ื•ื ื™ื• ื‘ื ื• ืฉืœ ืฉืžืขื•ืŸ ื”ืฆื“ื™ืง ืฉื‘ืจื— ืœื• ืœืžืฆืจื™ื ื•ืขืฉื” ืฉื ืžื–ื‘ื—: ืžื“ื‘ืจื•ืช ืฉืคืช ื›ื ืขืŸ. ื›ื™ืฉืจืืœ ืฉื‘ืืจืฅ ื›ื ืขืŸ: ืขื™ืจ ื”ื”ืจืก ื™ืืžืจ ืœืื—ืช. (ืช"ื™ ืงืจืชื ื“ื‘ื™ืช ืฉืžืฉ ื“ืขืชื™ื“ื ืœืžื™ื—ืจื‘ ื™ืชืืžืจ ื”ื™ื ื—ื“ื ืžื ื”ื•ืŸ) ื”ื”ืจืก ืช"ื™ ืœืฉื ื™ ืคื ื™ื ืœืฉื•ืŸ ื”ืื•ืžืจ ืœื—ืจืก ื•ืœื ื™ื–ืจื— (ืื™ื•ื‘ ื˜ืณ:ื–ืณ) ื•ืœืฉื•ืŸ ื”ืจื™ืกื” ื•ื—ื•ืจื‘ืŸ ื•ืžื”ื™ื›ืŸ ืœืžื“ื” ื™ื•ื ืชืŸ ืžื ื‘ื•ืืชื• ืฉืœ ื™ืจืžื™ื” ืฉื ื‘ื ื‘ืชื—ืคื ื—ืก ื•ืฉื‘ืจ ืืช ืžืฆื‘ื•ืช ื‘ื™ืช ื”ืฉืžืฉ ืืฉืจ ื‘ืืจืฅ ืžืฆืจื™ื (ื™ืจืžื™ื”ื• ืžืดื’:ื™ืดื’) ืœืžื“ื ื• ืฉื‘ื™ืช ืฉืžืฉ ืฉื‘ืืจืฅ ืžืฆืจื™ื ื•ืžืฆื‘ื” ืขืชื™ื“ื” ืœื™ื—ืจื‘ ื•ืžืฆื‘ื•ืช ื”ืืžื•ืจื•ืช ืฉื ื”ื™ื ืžืฆื‘ื” ืืฆืœ ื’ื‘ื•ืœื” ืœื”' ื”ืืžื•ืจื” ื›ืืŸ ื•ื™ืฉ ืœื•ืžืจ ืฉื”ื™ืชื” ื‘ื™ืช ืฉืžืฉ ื™ื•ืฉื‘ืช ื‘ื’ื‘ื•ืœ ืžืฆืจื™ื ืขืœ ื”ืกืคืจ ืœื›ืš ื ืืžืจ ืืฆืœื” ื’ื‘ื•ืœื”:
On that day there shall be five cities, etc. We learned in Seder Olam (ch. 23): Following Sennacherib's defeat, Hezekiah stood up and released the armies he had brought with him from Egypt and from Cush in chains before Jerusalem, and they imposed upon themselves the kingdom of heaven, and returned to their place, and it is said: "On that day there shall be five cities, etc." They went and built an altar to the Lord in the land of Egypt and they would sacrifice on it to heaven, to fulfill what was said: On that day there shall be an altar to the Lord in the land of Egypt. Some of our Sages expounded it in the tractate Menahoth (109b) as referring to the altar of the temple of Onias the son of Simon the Just, who fled to Egypt and built an altar there. speaking the language of Canaan like the Israelites in the land of Canaan. one of which will be called "the city of Heres." Jonathan paraphrases: The city of Beth-shemesh which is destined to be destroyed will be said to be one of them. Jonathan renders "Heres" in two ways: an expression related to (Job 9:7) "Who says to the sun (ืœึทื—ึถืจึถืก) and it will not shine," [ื”ึถืจึถืก and ื—ึถืจึถืก being interchangeable since 'heh' and 'heth' are both gutterals,] and an expression of demolition and destruction. (Some editions add:) And whence did Jonathan derive this? From Jeremiah's prophecy, which he prophesied in Tahpanhes (43:13): "He shall also break the monuments of Beth shemesh which is in the land of Egypt." We learn from here that Beth-shemesh that was in the land of Egypt [and the monument] was destined to be destroyed, and the monuments mentioned there are identical with "the monument beside its border, to the Lord," mentioned here, and it may be said that Beth-shemesh was situated in the border of Egypt on the boundary. Therefore it is stated: Beside its border.

ืคืกื•ืง ื™ืดื˜ ยท Verse 19

Hebrew:

ื‘ึผึทื™ึผึฃื•ึนื ื”ึทื”ึ—ื•ึผื ื™ึดึฝื”ึฐื™ึถึคื” ืžึดื–ึฐื‘ึผึตึ™ื—ึทึ™ ืœึทึฝื™ื”ึนื•ึธึ”ื” ื‘ึผึฐืชึ–ื•ึนืšึฐ ืึถึฃืจึถืฅ ืžึดืฆึฐืจึธึ‘ื™ึดื ื•ึผืžึทืฆึผึตื‘ึธึฅื” ืึตืฆึถืœึพื’ึผึฐื‘ื•ึผืœึธึ–ื”ึผ ืœึทึฝื™ื”ึนื•ึธึฝื”ืƒ

English:

In that day, there shall be an altar to GOD inside the land of Egypt and a pillar to GOD at its border.kborder As a symbol of GODโ€™s sovereignty over Egypt.

An altar to the Lord will stand in the midst of Egypt, and a pillar to Him at its border โ€” worship of the God of Israel planted in the land of bondage itself. Metzudat David explains that the Egyptians will offer sacrifices to Heaven; Rashi on the previous verse cites the tradition that the freed captives built this altar, and the view in Menachot connecting it with the temple of Chonyo.

ืคืกื•ืง ื›ืณ ยท Verse 20

Hebrew:

ื•ึฐื”ึธื™ึธึจื” ืœึฐืึฅื•ึนืช ื•ึผืœึฐืขึตึ›ื“ ืœึทื™ื”ึนื•ึธึฅื” ืฆึฐื‘ึธืึ–ื•ึนืช ื‘ึผึฐืึถึฃืจึถืฅ ืžึดืฆึฐืจึธึ‘ื™ึดื ื›ึผึดึฝื™ึพื™ึดืฆึฐืขึฒืงึคื•ึผ ืึถืœึพื™ึฐื”ึนื•ึธื”ึ™ ืžึดืคึผึฐื ึตึฃื™ ืœึนื—ึฒืฆึดึ”ื™ื ื•ึฐื™ึดืฉืึฐืœึทึฅื— ืœึธื”ึถึ›ื ืžื•ึนืฉืึดึฅื™ืขึท ื•ึธืจึธึ–ื‘ ื•ึฐื”ึดืฆึผึดื™ืœึธึฝืืƒ

English:

They shall serve as a symbol and reminder of GOD of Hosts in the land of Egypt, so that when [the Egyptians] cry out to GOD against oppressors, a savior and champion will be sent to deliver them.

The altar serves as a sign and witness that Egypt now belongs to God: when they cry out under oppressors, He will send them 'a savior and a champion.' Radak explains that the great deliverer is God's angel who strikes their enemies โ€” so long as they hold fast to His faith, He answers their cry as He answers Israel's.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื”ื™ื”. ื”ืžื–ื‘ื— ืœืื•ืช ื•ืœืขื“ ื‘ื™ื ื ื•ื‘ื™ืŸ ื”ืžืงื•ื: ืžื•ืฉื™ืข ื•ืจื‘. ืžื•ืฉื™ืข ื•ืฉืจ:
And it shall be The altar shall be for a sign and for a witness between them and the Omnipresent. a savior and a prince Heb. ืžื•ึนืฉืึดื™ืขึท ื•ึฐืจึธื‘, a savior and a prince.

ืคืกื•ืง ื›ืดื ยท Verse 21

Hebrew:

ื•ึฐื ื•ึนื“ึทึคืข ื™ึฐื”ึนื•ึธื”ึ™ ืœึฐืžึดืฆึฐืจึทึ”ื™ึดื ื•ึฐื™ึธื“ึฐืขึฅื•ึผ ืžึดืฆึฐืจึทึ›ื™ึดื ืึถืชึพื™ึฐื”ึนื•ึธึ–ื” ื‘ึผึทื™ึผึฃื•ึนื ื”ึทื”ึ‘ื•ึผื ื•ึฐืขึธึฝื‘ึฐื“ื•ึผึ™ ื–ึถึฃื‘ึทื— ื•ึผืžึดื ึฐื—ึธึ”ื” ื•ึฐื ึธื“ึฐืจื•ึผึพื ึตึฅื“ึถืจ ืœึทื™ื”ึนื•ึธึ–ื” ื•ึฐืฉืึดืœึผึตึฝืžื•ึผืƒ

English:

For the Egyptians will be made to know GOD, and the Egyptians shall acknowledge GOD in that day, and they shall serve with sacrifice and oblation and shall make vows to GOD and fulfill them.

God will be known to Egypt and Egypt will know God, serving Him with sacrifice and offering, vowing vows and paying them. Radak stresses the last clause: they will actually fulfill their vows after the danger passes โ€” proof of genuine recognition that God is their deliverer, not mere crisis piety.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื ื•ื“ืข ื”'. ื™ื”ื™ื” ื›ื— ื’ื‘ื•ืจืชื• ื ื™ื›ืจ ืœื”ื:
And the Lord shall be known to the Egyptians The strength of His might shall be recognized by them.

ืคืกื•ืง ื›ืดื‘ ยท Verse 22

Hebrew:

ื•ึฐื ึธื’ึทึงืฃ ื™ึฐื”ึนื•ึธึ›ื” ืึถืชึพืžึดืฆึฐืจึทึ–ื™ึดื ื ึธื’ึนึฃืฃ ื•ึฐืจึธืคึ‘ื•ึนื ื•ึฐืฉืึธึ™ื‘ื•ึผึ™ ืขึทื“ึพื™ึฐื”ึนื•ึธึ”ื” ื•ึฐื ึถืขึฐืชึผึทึฅืจ ืœึธื”ึถึ–ื ื•ึผืจึฐืคึธืึธึฝืืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

GOD will first afflict and then heal the Egyptians: when they turn back, GOD will respond to their entreaties and heal them.

God will smite Egypt 'smiting and healing' โ€” the same hand that plagues restores. Metzudat David reads the measured blows as mercy: God exacts payment little by little rather than letting the measure fill toward irreversible destruction, and the moment they return He accepts their prayer and heals them, as Radak explains, so that they recognize Him as both the One who wounds and the One who heals.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื ื’ืฃ. ืœืฉื•ืŸ ืžื›ื” ื”ื•ื: ื ื’ื•ืฃ ื•ืจืคื•ื. ื•ืื—ืจ ื”ืžื›ื” ื™ื‘ื™ื ืœื”ื ืจืคื•ืื”: ื•ื ืขืชืจ ืœื”ื. ื™ืจืฆื” ืœื”ื:
And...shall plague Heb. ื ึธื’ึนืฃ. This is an expression of smiting. plaguing and healing And after the plague, He will create a cure for them. and He shall accept their prayer [lit.] and He shall be reconciled with them.

ืคืกื•ืง ื›ืดื’ ยท Verse 23

Hebrew:

ื‘ึผึทื™ึผึฃื•ึนื ื”ึทื”ึ—ื•ึผื ืชึผึดื”ึฐื™ึถึจื” ืžึฐืกึดืœึผึธึคื” ืžึดืžึผึดืฆึฐืจึทึ™ื™ึดืึ™ ืึทืฉืึผึ”ื•ึผืจึธื” ื•ึผื‘ึธืึพืึทืฉืึผึฅื•ึผืจ ื‘ึผึฐืžึดืฆึฐืจึทึ–ื™ึดื ื•ึผืžึดืฆึฐืจึทึฃื™ึดื ื‘ึผึฐืึทืฉืึผึ‘ื•ึผืจ ื•ึฐืขึธื‘ึฐื“ึฅื•ึผ ืžึดืฆึฐืจึทึ–ื™ึดื ืึถืชึพืึทืฉืึผึฝื•ึผืจืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

In that day, there shall be a highway from Egypt to Assyria. The Assyrians shall join with the Egyptians and Egyptians with the Assyrians, and then the Egyptians together with the Assyrians shall serve [GOD].

A highway will run from Egypt to Assyria, the two ancient rivals traveling freely to one another. Radak explains that the survivors of both empires, having seen God's hand, will be bound in fellowship and love, and he reads 'Egypt shall serve et Ashur' as 'with Assyria' โ€” both nations serving God together, with Israel destined to be a third alongside them.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืชื”ื™ื” ืžืกืœื”. ืชื”ื™ื” ื“ืจืš ื›ื‘ื•ืฉื” ืฉื™ื”ืœื›ื• ื‘ื” ืชืžื™ื“ ืžืžืฆืจื™' ืœืืฉื•ืจ: ื•ื‘ื ืืฉื•ืจ ื‘ืžืฆืจื™ื. ืช"ื™ ื•ื™ื’ื™ื—ื•ืŸ ืืชื•ืจืื™ ืœืžืฆืจืื™:
there shall be a highway And there shall be a paved road by which they will always go from Egypt to Assyria. and Assyria shall come upon Egypt Jonathan renders: And the Assyrians shall wage war with the Egyptians.

ืคืกื•ืง ื›ืดื“ ยท Verse 24

Hebrew:

ื‘ึผึทื™ึผึฃื•ึนื ื”ึทื”ึ—ื•ึผื ื™ึดื”ึฐื™ึถึคื” ื™ึดืฉื‚ึฐืจึธืึตืœึ™ ืฉืึฐืœึดึฃื™ืฉืึดื™ึผึธึ”ื” ืœึฐืžึดืฆึฐืจึทึ–ื™ึดื ื•ึผืœึฐืึทืฉืึผึ‘ื•ึผืจ ื‘ึผึฐืจึธื›ึธึ–ื” ื‘ึผึฐืงึถึฅืจึถื‘ ื”ึธืึธึฝืจึถืฅืƒ

English:

In that day, Israel shall be a third partner with Egypt and Assyria as a blessinglas a blessing I.e., a standard by which blessing is invoked; cf. Gen. 12.2 with note. on earth;

Israel becomes a third partner (ืฉืœื™ืฉื™ื”) with Egypt and Assyria, a blessing in the midst of the earth. Rashi explains that Israel, lowly in the days of Achaz and Hoshea ben Elah while Egypt and Assyria were the great powers of the age, will through the miracle wrought for Chizkiyahu be magnified to rank with both kingdoms in blessing and greatness.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื™ื”ื™ื” ื™ืฉืจืืœ ืฉืœื™ืฉื™ื” ืœืžืฆืจื™ื ื•ืœืืฉื•ืจ. ืœืฉืœื•ื ื•ืœื‘ืจื›ื” ืœืคื™ ืฉืœื ื”ื™ืชื” ืื•ืžื” ื—ืฉื•ื‘ื” ื‘ืขื•ืœื ื‘ืื•ืชื• ื”ื–ืžืŸ ื›ืžืฆืจื™ื ื•ื›ืืฉื•ืจ ื•ื™ืฉืจืืœ ื”ื™ื• ืฉืคืœื™ื ื‘ื™ืžื™ ืื—ื– ื•ื‘ื™ืžื™ ื”ื•ืฉืข ื‘ืŸ ืืœื” ื•ืืžืจ ื”ื ื‘ื™ื ืขืœ ื™ื“ื™ ื”ื ืก ืฉื™ืขืฉื” ืœื—ื–ืงื™ื”ื• ื™ื’ื“ืœ ืฉื ืฉืœ ื™ืฉืจืืœ ืœืžืขืœื” ื•ื™ื”ื™ื• ื—ืฉื•ื‘ื™ื ื›ืื—ืช ืžืืœื• ื”ืžืžืœื›ื•ืช ืœื‘ืจื›ื” ื•ืœื’ื“ื•ืœื”:
Israel shall be a third to Egypt and to Assyria for a blessing, since there was no prominent nation in the world at that time like Egypt and like Assyria, and the Jews were humble in the days of Ahaz and in the days of Hoshea the son of Elah. And the prophet states that, through the miracle that will be performed for Hezekiah, Israel's name will be greatly magnified, and they will be as prominent as one of these kingdoms in regards to blessing and greatness.

ืคืกื•ืง ื›ืดื” ยท Verse 25

Hebrew:

ืึฒืฉืึถึงืจ ื‘ึผึตืจึฐื›ึ›ื•ึน ื™ึฐื”ึนื•ึธึฅื” ืฆึฐื‘ึธืึ–ื•ึนืช ืœึตืืžึนึ‘ืจ ื‘ึผึธืจึจื•ึผืšึฐ ืขึทืžึผึดึœื™ ืžึดืฆึฐืจึทึ—ื™ึดื ื•ึผืžึทืขึฒืฉื‚ึตึคื” ื™ึธื“ึทื™ึ™ ืึทืฉืึผึ”ื•ึผืจ ื•ึฐื ึทื—ึฒืœึธืชึดึ–ื™ ื™ึดืฉื‚ึฐืจึธืึตึฝืœืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

for GOD of Hosts will bless them, saying, โ€œBlessed be My people Egypt, My handiwork Assyria, and My very own Israel.โ€

The closing blessing: 'Blessed is My people Egypt, the work of My hands Assyria, and My inheritance Israel.' Radak and Metzudat David read the epithets distributively โ€” Egypt blessed for returning to be His people, Assyria for recognizing that its fate was His handiwork, Israel His inheritance from of old โ€” while Rashi, following Targum Yonatan, applies the entire verse to Israel: 'My people' whom I chose in Egypt, made anew as 'the work of My hands' through the Assyrian miracles, and forever 'My inheritance.'
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืืฉืจ ื‘ืจื›ื•. ืœื™ืฉืจืืœ: ื‘ืจื•ืš ืขืžื™. ื™ืฉืจืืœ ืืฉืจ ื‘ื—ืจืชื™ ืœื™ ืœืขื ื‘ื”ื™ื•ืชื ื‘ืžืฆืจื™ื: ื•ืžืขืฉื” ื™ื“ื™. ื”ืจืืชื™ ืœื”ื ื‘ื’ื‘ื•ืจื•ืช ืฉื”ืคืœืืชื™ ื‘ืืฉื•ืจ ื•ืข"ื™ ืื•ืชื ื ื™ืกื™ื ื™ืฉื•ื‘ื• ืืœื™ ื•ื™ื”ื™ื• ื›ืื™ืœื• ืขืชื” ืขืฉื™ืชื™ื ืžื—ื“ืฉ ื•ื”ื ื™ื”ื™ื• ื ื—ืœืชื™ ื™ืฉืจืืœ ื•ื“ื•ื’ืžื ื–ื• ืช"ื™:
Which...blessed them [lit. him,] i.e., Israel. Blessed is My people Israel, whom I chose for Myself as a people when they were in Egypt. and the work of My hands I showed them with the mighty deeds I performed wondrously against Assyria, and through those miracles they will repent and be as though I just made them anew, and they will be My heritage, Israel. Jonathan paraphrased this in a similar manner.

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