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Nach YomiIsaiah ยท ื™ืฉืขื™ื”ื•Chapter 2

Isaiah 2

ื™ืฉืขื™ื”ื• ืคืจืง ื‘ืณ

Section: ื ื‘ื™ืื™ื ยท ื ื‘ื™ืื™ื ืื—ืจื•ื ื™ื | Book: Isaiah | Chapter: 2 of 66 | Day: 149 of 742

Date: July 10, 2026

ืงืœืื•ื“ ืขืœ ื”ื ืดืš

Chapter 2 opens with its own superscription โ€” โ€œthe word that Yeshayahu son of Amotz prophesied concerning Yehudah and Yerushalayimโ€ โ€” marking the start of a new prophetic unit distinct from the great rebuke of chapter 1. What follows is one of the most celebrated visions in all of Scripture, the prophecy of the end of days (acharit ha-yamim) in which the Mount of Godโ€™s House is established at the summit of the mountains and all the nations stream toward it. The commentators note the striking universalism: the peoples themselves say โ€œcome, let us go up to the Mount of Hashemโ€ฆ that He may instruct us in His ways,โ€ recognizing that ki mi-Tziyon teitzei Torah, โ€œinstruction shall go forth from Zion, and the word of Hashem from Yerushalayim.โ€ This same vision appears almost verbatim in Michah (4:1-3), and the tradition treats the overlap as two prophets granted a single shared vision of the messianic future.

The visionโ€™s climax is the verse that has become humanityโ€™s enduring image of peace: God will judge among the nations and arbitrate for the many peoples, โ€œand they shall beat their swords into plowshares and their spears into pruning hooks; nation shall not lift sword against nation, neither shall they learn war any moreโ€ (verse 4). The classical commentators read this not as a utopian abolition of weapons by human resolve but as the consequence of universal recognition of Godโ€™s sovereignty: once all peoples accept His instruction and submit their disputes to His arbitration, the very rationale for war dissolves. Then, at verse 5, the prophet turns the vision back upon his own people as a summons: beit Yaakov, lechu ve-neilcha be-or Hashem โ€” โ€œO House of Yaakov, come, let us walk by the light of Hashem.โ€ If the nations will one day stream to Zion to learn Godโ€™s ways, how much more should Israel, who possess that light already, walk by it now.

The second movement of the chapter (verses 6-9) explains why Israel does not yet walk in that light: the House of Yaakov has been filled with foreign practices โ€” soothsaying like the Philistines, the customs of aliens โ€” and their land overflows with silver and gold, horses and chariots, and above all with idols, โ€œthey bow down to the work of their hands.โ€ Yeshayahu names the three great objects of misplaced human trust โ€” wealth, military might, and idolatry โ€” and the remainder of the chapter is a sustained assault on the pride these breed. The prophetโ€™s refrain, repeated as a structural pillar (verses 11 and 17), is that โ€œthe haughty look of humans shall be brought low, and the pride of mortals shall be humbled, and Hashem alone shall be exalted on that day.โ€ The day of judgment is precisely a day against human loftiness.

The chapterโ€™s most sweeping passage is the catalogue of the Day of Hashem (verses 12-16), in which Godโ€™s reckoning is directed โ€œagainst all that is proud and lofty, and it shall be brought lowโ€: against the towering cedars of Lebanon and the oaks of Bashan, against high mountains and lofty hills, against soaring towers and fortified walls, against the great ships of Tarshish. The commentators read this procession of tall and mighty things as a figure for every form of human grandeur and self-reliance โ€” natural, architectural, and commercial โ€” all of it leveled so that God alone remains exalted. The idols, the chapter insists, will โ€œvanish completelyโ€ (verse 18); on that day people will fling their silver and gold idols โ€œto the moles and the batsโ€ and flee into the clefts of the rocks before the terror of Hashem (verses 19-21). The chapter closes with a verse the tradition has often read as Yeshayahuโ€™s distilled ethical-theological warning: chidlu lachem min ha-adam asher neshamah be-apo โ€” โ€œcease to glorify the human being, who has only a breath in his nostrils; for by what is he to be esteemed?โ€ The whole chapter pivots on this contrast between the exaltation of God, which is the substance of the end of days, and the exaltation of mortal man, which is the disease the Day of Hashem comes to cure.

ืคืจืง ื‘ืณ ยท Chapter 2

ืคืกื•ืง ืืณ ยท Verse 1

Hebrew:

ื”ึทื“ึผึธื‘ึธืจึ™ ืึฒืฉืึถึฃืจ ื—ึธื–ึธึ”ื” ื™ึฐืฉืึทึฝืขึฐื™ึธึ–ื”ื•ึผ ื‘ึผึถืŸึพืึธืžึ‘ื•ึนืฅ ืขึทืœึพื™ึฐื”ื•ึผื“ึธึ–ื” ื•ึดื™ืจื•ึผืฉืึธืœึธึฝอึดืืƒ

English:

The word that Isaiah son of Amoz prophesied concerning Judah and Jerusalem.

A new superscription opens the unit: the word Yeshayahu prophesied concerning Yehudah and Yerushalayim. Radak explains that this heading marks the start of a distinct prophecy โ€” the vision of the end of days that follows โ€” set apart from the rebuke of chapter 1.

ืคืกื•ืง ื‘ืณ ยท Verse 2

Hebrew:

ื•ึฐื”ึธื™ึธึฃื”โ€‰ื€ ื‘ึผึฐืึทื—ึฒืจึดึฃื™ืช ื”ึทื™ึผึธืžึดึ—ื™ื ื ึธื›ึจื•ึนืŸ ื™ึดึฝื”ึฐื™ึถึœื” ื”ึทึคืจ ื‘ึผึตื™ืชึพื™ึฐื”ึนื•ึธื”ึ™ ื‘ึผึฐืจึนึฃืืฉื ื”ึถื”ึธืจึดึ”ื™ื ื•ึฐื ึดืฉื‚ึผึธึ–ื ืžึดื’ึผึฐื‘ึธืขึ‘ื•ึนืช ื•ึฐื ึธื”ึฒืจึฅื•ึผ ืึตืœึธึ–ื™ื• ื›ึผื‡ืœึพื”ึทื’ึผื•ึนื™ึดึฝืืƒ

English:

In the days to come,The Mount of GODโ€™s HouseShall stand firm above the mountainsAnd tower above the hills;And all the nationsShall gaze on it with joy.

In the end of days the Mount of God's House will be established at the top of the mountains, raised above the hills, and all the nations will stream toward it. Rashi, Metzudat David, and Radak explain that this describes the messianic future, when the Temple Mount will be supreme and the peoples of the world will flow to it as to the source of truth.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื‘ืื—ืจื™ืช ื”ื™ืžื™ื. ืœืื—ืจ ืฉื™ื›ืœื• ื”ืคื•ืฉืขื™ื: ื ื›ื•ืŸ. ืžืชื•ืงืŸ: ื‘ืจืืฉ ื”ื”ืจื™ื. ื‘ื”ืจ ืฉื”ื•ื ืจืืฉ ืœื›ืœ ื”ื”ืจื™ื ื‘ื—ืฉื™ื‘ื•ืช ื”ื”ืจื™ื: ื•ื ืฉื ืžื’ื‘ืขื•ืช. ื™ื’ื“ืœ ื ืก ืฉื ืขืฉื” ื‘ื• ืžื ื™ืกื™ ืกื™ื ื™ ื•ื›ืจืžืœ ื•ืชื‘ื•ืจ: ื•ื ื”ืจื•. ื™ืชืงื‘ืฆื• ื™ืžืฉื›ื• ืืœื™ื• ื›ื ื”ืจื•ืช:
At the end of the days after the rebels perish. firmly established fixed. at the top of the mountains On a mountain that is the head of all the mountains in the importance of the mountains. and it shall be raised above the hills The miracle performed on it, will be greater than the miracles of Sinai, Carmel, and Tabor. will stream will gather and stream to it like rivers.

ืคืกื•ืง ื’ืณ ยท Verse 3

Hebrew:

ื•ึฐึฝื”ึธืœึฐื›ึžื•ึผ ืขึทืžึผึดึฃื™ื ืจึทื‘ึผึดึ—ื™ื ื•ึฐืึธึฝืžึฐืจื•ึผึ™ ืœึฐื›ึฃื•ึผโ€‰ื€ ื•ึฐื ึทืขึฒืœึถึฃื” ืึถืœึพื”ึทืจึพื™ึฐื”ึนื•ึธึ—ื” ืึถืœึพื‘ึผึตื™ืชึ™ ืึฑืœึนื”ึตึฃื™ ื™ึทืขึฒืงึนึ”ื‘ ื•ึฐื™ึนืจึตึ™ื ื•ึผึ™ ืžึดื“ึผึฐืจึธื›ึธึ”ื™ื• ื•ึฐื ึตืœึฐื›ึธึ–ื” ื‘ึผึฐืึนืจึฐื—ึนืชึธึ‘ื™ื• ื›ึผึดึคื™ ืžึดืฆึผึดื™ึผื•ึนืŸึ™ ืชึผึตืฆึตึฃื ืชื•ึนืจึธึ”ื” ื•ึผื“ึฐื‘ึทืจึพื™ึฐื”ึนื•ึธึ–ื” ืžึดื™ืจื•ึผืฉืึธืœึธึฝอึดืืƒ

English:

And the many peoples shall go and say:โ€œCome,Let us go up to the Mount of GOD,To the House of the God of Jacob;That we may be instructed in Godโ€™s ways,And that we may walk in Godโ€™s paths.โ€For instruction shall come forthainstruction shall come forth I.e., oracles will be obtainable. from Zion,The word of GOD from Jerusalem.

The peoples themselves say: come, let us go up to the Mount of Hashem, that He may teach us His ways โ€” for instruction (Torah) goes forth from Zion and the word of Hashem from Yerushalayim. Rashi, Metzudat David, and Radak stress the universalism: in that era the nations will voluntarily seek out God's teaching from Jerusalem.
โ–ถCommentaries (2)
ืจืฉืดื™Rashi
ืืœ ื‘ื™ืช ืืœื”ื™ ื™ืขืงื‘. ืœืคื™ ืฉื”ื•ื ืงืจืื• ื‘ื™ืช ืืœ ืœืคื™ื›ืš ื™ืงืจื ืขืœ ืฉืžื• ืื‘ืœ ืื‘ืจื”ื ืงืจืื• ื‘ื”ืจ ื”' ื™ืจืื” ื™ืฆื—ืง ืงืจืื• ืฉื“ื” ืœืฉื•ื— ื‘ืฉื“ื”:
to the house of the God of Jacob Since he [Jacob] called it [the Temple site] Beth El [the house of God], therefore, it will be called on his name, but Abraham called it a mount, "On God's mount shall He appear" (Gen. 22:14); Isaac called it a field, "to meditate in the field" (ibid. 24:63).
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
ื•ื”ืœื›ื•. ืขื ืœืขื: ื•ืืžืจื•. ืืœื• ืœืืœื•: ื•ื™ื•ืจื ื•. ื”ืžืงื•ื ื™ืœืžื“ ืื•ืชื ื• ืขืดื™ ื™ื•ื“ืขื™ ื”ืชื•ืจื”: ืžื“ืจื›ื™ื•. ืžื” ืžื“ืจื›ื™ื•: ื›ื™ ืžืฆื™ื•ืŸ. ื›ื™ ื”ืชื•ืจื” ื”ืืžืชื™ืช ื”ื™ื ื”ื™ื•ืฆืืช ืžืฆื™ื•ืŸ ื•ืื™ืŸ ื–ื•ืœืชื” ื‘ืขื•ืœื:
For out of Zion โ€“ Because the true Torah is that which comes out of Zion. There is no other in the world.

ืคืกื•ืง ื“ืณ ยท Verse 4

Hebrew:

ื•ึฐืฉืึธืคึทื˜ึ™ ื‘ึผึตึฃื™ืŸ ื”ึทื’ึผื•ึนื™ึดึ”ื ื•ึฐื”ื•ึนื›ึดึ–ื™ื—ึท ืœึฐืขึทืžึผึดึฃื™ื ืจึทื‘ึผึดึ‘ื™ื ื•ึฐื›ึดืชึผึฐืชึจื•ึผ ื—ึทืจึฐื‘ื•ึนืชึธึœื ืœึฐืึดืชึผึดึ—ื™ื ื•ึทื—ึฒื ึดื™ืชึฝื•ึนืชึตื™ื”ึถืึ™ ืœึฐืžึทื–ึฐืžึตืจึ”ื•ึนืช ืœึนืึพื™ึดืฉื‚ึผึธึจื ื’ึคื•ึนื™ ืึถืœึพื’ึผื•ึนื™ึ™ ื—ึถึ”ืจึถื‘ ื•ึฐืœึนึฝืึพื™ึดืœึฐืžึฐื“ึฅื•ึผ ืขึ–ื•ึนื“ ืžึดืœึฐื—ึธืžึธึฝื”ืƒย {ืค}

English:

Thus [God] will judge among the nationsAnd arbitrate for the many peoples,And they shall beat their swords into plowsharesbplowshares More exactly, the iron points with which wooden plows were tipped. And their spears into pruning hooks:Nation shall not take upSword against nation;They shall never again knowcknow Cf. Judg. 3.2. war.

God will judge among the nations, and they will beat their swords into plowshares and spears into pruning hooks; nation will not lift sword against nation, nor learn war anymore. Rashi, Metzudat David, and Radak explain that universal acceptance of God's sovereignty and arbitration removes the very cause of war โ€” the celebrated vision of messianic peace.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืœืืชื™ื. ืงื•ืœื˜ืจ"ืฉ ื‘ืœืข"ื–: ืœืžื–ืžืจื•ืช. ืฉืจืค"ืฉ ื‘ืœืข"ื– ืฉื–ื•ืžืจื™ืŸ ื‘ื”ืŸ ื”ื›ืจืžื™ื:
into plowshares koltres in O.F. pruning hooks sarpes in O.F. [serpes in modern French], with which they prune the vineyards.

ืคืกื•ืง ื”ืณ ยท Verse 5

Hebrew:

ื‘ึผึตึ–ื™ืช ื™ึทืขึฒืงึนึ‘ื‘ ืœึฐื›ึฅื•ึผ ื•ึฐื ึตืœึฐื›ึธึ–ื” ื‘ึผึฐืึฅื•ึนืจ ื™ึฐื”ึนื•ึธึฝื”ืƒ

English:

O House of Jacob!Come, let us walkBy the light of GOD.

The prophet turns the vision back on Israel: O House of Yaakov, come, let us walk by the light of Hashem. Rashi, Metzudat David, and Radak explain the kal va-chomer implicit in the summons โ€” if the nations will one day seek God's light, how much more should Israel, who already possess it, walk by it now.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื‘ื™ืช ื™ืขืงื‘ ื•ื’ื•'. ื”ืื•ืžื•ืช ื™ืืžืจื• ืœื”ื ื›ืŸ ื•ื”ืžืงืจื ื”ื–ื” ื”ื•ื ืžื•ืกื‘ ืขืœ ื•ื”ืœื›ื• ืขืžื™ื ืจื‘ื™ื ื•ื’ื•': ืœื›ื• ื•ื ืœื›ื” ื‘ืื•ืจ ื”'. ื™ืืžืจื• ืœื”ื ื›ืŸ ื•ื™"ืช ื™ื™ืžืจื•ืŸ ื“ื‘ื™ืช ื™ืขืงื‘ ืืชื• ื•ื’ื•':
O house of Jacob... The nations will say this to them, and this verse refers back to the verse [commencing with], "And many peoples shall go..." come and let us go in the light of the Lord They will say this to them. Jonathan, however, renders: And those of the house of Jacob will say, ["Come and let us go in the teaching of the Law of the Lord"].

ืคืกื•ืง ื•ืณ ยท Verse 6

Hebrew:

ื›ึผึดึฃื™ ื ึธื˜ึทึ—ืฉืึฐืชึผึธื” ืขึทืžึผึฐืšึธึ™ ื‘ึผึตึฃื™ืช ื™ึทืขึฒืงึนึ”ื‘ ื›ึผึดึคื™ ืžึธึฝืœึฐืื•ึผึ™ ืžึดืงึผึถึ”ื“ึถื ื•ึฐืขึนื ึฐื ึดึ–ื™ื ื›ึผึทืคึผึฐืœึดืฉืึฐืชึผึดึ‘ื™ื ื•ึผื‘ึฐื™ึทืœึฐื“ึตึฅื™ ื ื‡ื›ึฐืจึดึ–ื™ื ื™ึทืฉื‚ึฐืคึผึดึฝื™ืงื•ึผืƒ

English:

For you have forsaken [the ways of] your people,O House of Jacob!For they are full [of practices] from the East,And of soothsaying like the Philistines;They abound in customsdcustoms Cf. Targum; lit. โ€œchildren.โ€ of the aliens.eFor they are full [of practices] from the East, / And of soothsaying like the Philistines; / They abound in customs of the aliens Emendation yields โ€œFor they are full of divination / and have abundance of soothsaying, / Like Philistines / And like alien folk.โ€

For You have forsaken Your people, the House of Yaakov, because they are full of Eastern practices and soothsaying like the Philistines and the customs of foreigners. Rashi, Metzudat David, and Radak explain that Israel's adoption of pagan divination and alien customs is the reason they do not yet walk in God's light.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ื™ ื ื˜ืฉืชื” ืขืžืš ื‘ื™ืช ื™ืขืงื‘. ื”ื ื‘ื™ื ืžื™ืกื‘ ื”ื“ื™ื‘ื•ืจ ืืœ ื”ืฉื›ื™ื ' ื•ืื•ืžืจ ื›ื™ ืขื“ ื”ื ื” ืขื–ื‘ืช ืืช ืขืžืš ื‘ืฉื‘ื™ืœ ืขื•ื ื (ื“"ื ื”ื ื‘ื™ื ืžื•ื›ื™ื—ืŸ ื•ืืžืจ ืœื”ื ื›ืŸ, ื›ื™ ื ื˜ืฉืชื” ืขืžืš ื‘ื™ืช ื™ืขืงื‘ ื›ื•' ืขื–ื‘ืช ืืช ืžืขืฉื” ื”ื˜ื•ื‘ ืืฉืจ ืขืœ ื™ื“ื• ื ื”ื™ื™ืช ืœืขื ืื“ื ืืชื ื‘ื™ืช ื™ืขืงื‘): ื›ื™ ืžืœืื• ืžืงื“ื. ื ืชืžืœืื• ืฆื‘ืื•ืชื ืžืžืขืฉื™ ืืจืžื™' ืฉื”ื™ื• ื™ื•ืฉื‘ื™ื ื‘ืžื–ืจื— ืฉื”ื™ื• ืžื›ืฉืคื™ื ื•ืžืฉืชืžืฉื™ื ื‘ืฉื ืขื‘ื•ื“ืช ื›ื•ื›ื‘ื™ื: ื•ื‘ื™ืœื“ื™ ื ื›ืจื™ื ื™ืฉืคื™ืงื•. ื‘ื•ืขืœื™ื ื‘ื ื•ืช ืขื›ื•"ื ื•ืžืชืขืจื‘ื™ื ื‘ื”ื ื•ื™ื•ืœื“ื•ืช ืœื”ื ื™ืœื“ื™ื ื•ื‘ื”ื ื”ื ืžืกืคื™ืงื™' ืชืžื™ื“ ื•ืžืชืขืกืงื™ื ื•ืžืชืจืคืงื™ืŸ ื•ื ื˜ืจื—ื™ื ื‘ื”ื ืœ' ืคืŸ ื™ืกื™ืชืš ื‘ืฉืคืง (ืื™ื•ื‘ ืœืดื•:ื™ืดื—) ื“ื‘ื™ื˜ื™ืžื "ื˜ ื‘ืœืข"ื–:
For You have forsaken Your people, the house of Jacob The prophet addresses the Shechinah and says, "For until now You have forsaken Your People because of their iniquity." [Other editions read:] "...that which You have forsaken Your people was because of their iniquity, for they are full of [witchcraft] from the East," and the entire section, and all the chapters follow one another, until (ch. 5) "I will sing now..." Therefore, in the end of days, when the sinners perish, it will be good for them(Parshandatha). (Another explanation is: The prophet admonishes them and says this to them, "For you have forsaken your people, O house of Jacob..." You have forgotten [the deed of your peopleโ€”Parshandatha] the good deed through which you became a people, you house of Jacob.) for they are full...from the east Their hosts have become full of the deeds of the Arameans who dwell in the East, who were sorcerers and used the name of pagan deities. [Other editions read:]...and used the name of defilement [sorcery and demonismโ€”Rashi ad loc.], as we say in Ch. Chelek (Sanh. 91a): "Abraham gave gifts" (Gen. 25:6)He gave them the name of defilement and sent them away to the land of the East [as quoted by Parshandatha]. and with children of gentiles they please themselves They cohabit with the daughters of the heathens and mingle with them, and they would bear children to them, with whom they are always pleased, and they occupy themselves [with them] and long for them and bother with them. This is an expression similar to [that of] (Job 36:18) "lest he incite you because of abundance (ื‘ึผึฐืฉื‚ึถืคึถืง)" [debatement in O.F].

ืคืกื•ืง ื–ืณ ยท Verse 7

Hebrew:

ื•ึทืชึผึดืžึผึธืœึตึคื ืึทืจึฐืฆื•ึนึ™ ื›ึผึถึฃืกึถืฃ ื•ึฐื–ึธื”ึธึ”ื‘ ื•ึฐืึตึฅื™ืŸ ืงึตึ–ืฆึถื” ืœึฐืึนืฆึฐืจึนืชึธึ‘ื™ื• ื•ึทืชึผึดืžึผึธืœึตึคื ืึทืจึฐืฆื•ึนึ™ ืกื•ึผืกึดึ”ื™ื ื•ึฐืึตึฅื™ืŸ ืงึตึ–ืฆึถื” ืœึฐืžึทืจึฐื›ึผึฐื‘ึนืชึธึฝื™ื•ืƒ

English:

Their land is full of silver and gold,There is no limit to their treasures;Their land is full of horses,There is no limit to their chariots.

Their land is filled with silver and gold without limit, and with horses and chariots without limit. Rashi, Metzudat David, and Radak explain that the abundance of wealth and military power, in which the people misplace their trust, is part of the indictment leading to the judgment on human pride.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืื™ืŸ ืงืฆื”. ืœ' ืงืฅ:
end Heb. ืงึธืฆึถื”, an expression derived from ืงืฅ.

ืคืกื•ืง ื—ืณ ยท Verse 8

Hebrew:

ื•ึทืชึผึดืžึผึธืœึตึฅื ืึทืจึฐืฆึ–ื•ึน ืึฑืœึดื™ืœึดึ‘ื™ื ืœึฐืžึทืขึฒืฉื‚ึตึคื” ื™ึธื“ึธื™ื•ึ™ ื™ึดึฝืฉืึฐืชึผึทื—ึฒื•ึ”ื•ึผ ืœึทืึฒืฉืึถึฅืจ ืขึธืฉื‚ึ–ื•ึผ ืึถืฆึฐื‘ึผึฐืขึนืชึธึฝื™ื•ืƒ

English:

And their land is full of idols;They bow down to the work of their hands,To what their own fingers have wrought.

Their land is also full of idols; they bow to the work of their own hands, to what their fingers have made. Rashi, Metzudat David, and Radak explain that idolatry โ€” worshiping their own handiwork โ€” is the climax of the three misplaced trusts (wealth, might, idols) the prophet has listed.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื™ืฉืชื—ื•ื•. ื›ืžื• ืžืฉืชื—ื•ื™ื:
they prostrate themselves Heb. ื™ืฉืชื—ื•ื•. Although the form is future, it is to be rendered like ืžึดืฉืึฐืชึผึทื—ึฒื•ึดื™ื, they prostrate themselves.

ืคืกื•ืง ื˜ืณ ยท Verse 9

Hebrew:

ื•ึทื™ึผึดืฉืึผึทึฅื— ืึธื“ึธึ–ื ื•ึทื™ึผึดืฉืึฐืคึผึทืœึพืึดึ‘ื™ืฉื ื•ึฐืึทืœึพืชึผึดืฉื‚ึผึธึ–ื ืœึธื”ึถึฝืืƒ

English:

But human shall be humbled,And mortal brought lowโ€”Oh, do not forgive them!fOh, do not forgive them Meaning of Heb. uncertain. Emendation yields โ€œAnd their idols with themโ€; cf. vv. 17โ€“21.

Humanity will be humbled and mortals brought low โ€” do not forgive them. Rashi, Metzudat David, and Radak explain that the verse turns to the coming abasement of the proud; the difficult final clause is read as a refusal of pardon for those who persist in idolatry and arrogance.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื™ืฉื— ืื“ื. ื”ืงื˜ื ื™ื: ื•ื™ืฉืคืœ ืื™ืฉ. ื”ื’ื“ื•ืœื™ื ื•ื”ื’ื‘ื•ืจื™ื ืื ืฉื™ ื”ื—ื™ืœ: ื•ืืœ ืชืฉื ืœื”ื. ื”ื ื‘ื™ื ืื•ืžืจ ืœื”ืงื‘"ื” ื•ื™ื“ืขืชื™ ื›ื™ ืœื ืชืกืœื— ืœื”ื ืžืœื”ืคืจืข ืžื”ื:
And man has become bowed down [This refers to] inferior [men]. and man has become humble [This refers to] great [men], heroes, and warriors. and You shall not forgive them The prophet says to the Holy One, blessed be He: And I know that you shall not forgive them from punishing them.

ืคืกื•ืง ื™ืณ ยท Verse 10

Hebrew:

ื‘ึผึฃื•ึนื ื‘ึทืฆึผึ”ื•ึผืจ ื•ึฐื”ึดื˜ึผึธืžึตึ–ืŸ ื‘ึผึถืขึธืคึธึ‘ืจ ืžึดืคึผึฐื ึตื™ึ™ ืคึผึทึฃื—ึทื“ ื™ึฐื”ึนื•ึธึ”ื” ื•ึผืžึตื”ึฒื“ึทึ–ืจ ื’ึผึฐืึนื ึฝื•ึนืƒ

English:

Go deep into the rock,Bury yourselves in the ground,Before the terror of GOD And Godโ€™s dread majesty!

Go into the rock and hide in the dust before the terror of Hashem and the glory of His majesty. Rashi, Metzudat David, and Radak explain that the proud will seek to flee and conceal themselves when God's awesome judgment is revealed โ€” an image repeated later in the chapter.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื‘ื•ื ื‘ืฆื•ืจ. ืœื‘ื•ื ื‘ืฆื•ืจ ืœื‘ืจื•ื— ื‘ื ืงืจืช ื”ืฆื•ืจื™ื: ื•ื”ื˜ืžืŸ ื‘ืขืคืจ. ื•ืœื”ื˜ืžืŸ ื‘ืขืคืจ:
Come into the rock To come into the rock to escape in the cracks of the rocks. and hide in the dust and to hide in the dust.

ืคืกื•ืง ื™ืดื ยท Verse 11

Hebrew:

ืขึตื™ื ึตึžื™ ื’ึผึทื‘ึฐื”ึคื•ึผืช ืึธื“ึธืึ™ ืฉืึธืคึตึ”ืœ ื•ึฐืฉืึทึ–ื— ืจึฃื•ึผื ืึฒื ึธืฉืึดึ‘ื™ื ื•ึฐื ึดืฉื‚ึฐื’ึผึทึงื‘ ื™ึฐื”ึนื•ึธึ›ื” ืœึฐื‘ึทื“ึผึ–ื•ึน ื‘ึผึทื™ึผึฅื•ึนื ื”ึทื”ึฝื•ึผืืƒย {ืค}

English:

The haughty look of humans shall be brought low,And the pride of mortals shall be humbled.None but GOD shall beExalted in that day.

The haughty eyes of humans will be brought low and the pride of mortals humbled, and Hashem alone will be exalted on that day. Rashi, Metzudat David, and Radak identify this as the chapter's refrain: the Day of Hashem exists precisely to abase human loftiness so that God alone is exalted.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืขื™ื ื™ ื’ื‘ื”ื•ืช ืื“ื. ื’ืกื•ืช ื”ืจื•ื— ื•ื›ืŸ ื›ืœ ืœืฉื•ืŸ ื’ื•ื‘ื” ืขื™ื ื™ื ืฉื‘ืžืงืจื ื›ืžื” ื“ืืช ืืžืจ ื’ื‘ื” ืขื™ื ื™ื ื•ืจื—ื‘ ืœื‘ื‘ (ืชื”ื™ืœื™ื ืงืดื:ื”ืณ):
The haughty eyes of man [This means] the haughty spirit, and so every expression of haughty eyes in the Scriptures, as it is said: "Whoever is haughty of eye, lustful in heart..." (Ps. 101:5).

ืคืกื•ืง ื™ืดื‘ ยท Verse 12

Hebrew:

ื›ึผึดึฃื™ ื™ึžื•ึนื ืœึทื™ื”ึนื•ึธึงื” ืฆึฐื‘ึธืึ›ื•ึนืช ืขึทึฅืœ ื›ึผื‡ืœึพื’ึผึตืึถึ–ื” ื•ึธืจึธึ‘ื ื•ึฐืขึทึ–ืœ ื›ึผื‡ืœึพื ึดืฉื‚ึผึธึฅื ื•ึฐืฉืึธืคึตึฝืœืƒ

English:

For GOD of Hosts has ready a dayAgainst all that is proud and arrogant,Against all that is loftyโ€”so that it is brought low:

For God of Hosts has a day ready against all that is proud and lofty and arrogant, so that it be brought low. Metzudat David and Radak explain that this introduces the catalogue that follows โ€” the Day of Hashem is directed against every form of human and worldly grandeur.

ืคืกื•ืง ื™ืดื’ ยท Verse 13

Hebrew:

ื•ึฐืขึทืœึ™ ื›ึผื‡ืœึพืึทืจึฐื–ึตึฃื™ ื”ึทืœึผึฐื‘ึธื ึ”ื•ึนืŸ ื”ึธืจึธืžึดึ–ื™ื ื•ึฐื”ึทื ึผึดืฉื‚ึผึธืึดึ‘ื™ื ื•ึฐืขึทึ–ืœ ื›ึผื‡ืœึพืึทืœึผื•ึนื ึตึฅื™ ื”ึทื‘ึผึธืฉืึธึฝืŸืƒ

English:

Against all the cedars of Lebanon,Tall and stately,And all the oaks of Bashan;

Against all the tall, stately cedars of Lebanon and the oaks of Bashan. Rashi, Metzudat David, and Radak read the mighty trees as a figure for the proud and powerful, the first item in the procession of lofty things to be leveled.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืืจื–ื™ ื”ืœื‘ื ื•ืŸ. ื“ื•ื’ืžื ื”ื•ื ืขืœ ื”ื’ื‘ื•ืจื™ื: ืืœื•ื ื™ ื”ื‘ืฉืŸ. ื”ืฉืœื˜ื•ื ื™ืŸ ื›ืžื• ืฉืืœื•ื ื™ื ืคื—ื•ืชื™ื ืžืŸ ื”ืืจื–ื™ื:
the cedars of the Lebanon This is symbolic of the heroes [var. the kings]. the oaks of the Bashan The governors, just as the oaks are inferior to the cedars.

ืคืกื•ืง ื™ืดื“ ยท Verse 14

Hebrew:

ื•ึฐืขึทึ–ืœ ื›ึผื‡ืœึพื”ึถื”ึธืจึดึฃื™ื ื”ึธืจึธืžึดึ‘ื™ื ื•ึฐืขึทึ–ืœ ื›ึผื‡ืœึพื”ึทื’ึผึฐื‘ึธืขึฅื•ึนืช ื”ึทื ึผึดืฉื‚ึผึธืึฝื•ึนืชืƒ

English:

Against all the high mountainsAnd all the lofty hills;

Against all the high mountains and lofty hills. Rashi, Metzudat David, and Radak explain that the towering features of the landscape symbolize human haughtiness and the powerful who will be brought down on that day.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืขืœ ื›ืœ ื”ื”ืจื™ื ื”ืจืžื™ื. ืขืœ ื™ื•ืฉื‘ื™ื”ื:
And over all the high mountains over their inhabitants.

ืคืกื•ืง ื˜ืดื• ยท Verse 15

Hebrew:

ื•ึฐืขึทึ–ืœ ื›ึผื‡ืœึพืžึดื’ึฐื“ึผึธึฃืœ ื’ึผึธื‘ึนึ‘ื”ึผึท ื•ึฐืขึทึ–ืœ ื›ึผื‡ืœึพื—ื•ึนืžึธึฅื” ื‘ึฐืฆื•ึผืจึธึฝื”ืƒ

English:

Against every soaring towerAnd every mighty wall;

Against every soaring tower and every fortified wall. Metzudat David explains that the works of human construction in which people place their confidence are likewise figures for the pride that the Day of Hashem will humble.

ืคืกื•ืง ื˜ืดื– ยท Verse 16

Hebrew:

ื•ึฐืขึทึ–ืœ ื›ึผื‡ืœึพืึณื ึดื™ึผึฃื•ึนืช ืชึผึทืจึฐืฉืึดึ‘ื™ืฉื ื•ึฐืขึทึ–ืœ ื›ึผื‡ืœึพืฉื‚ึฐื›ึดื™ึผึฅื•ึนืช ื”ึทื—ึถืžึฐื“ึผึธึฝื”ืƒ

English:

Against all the ships of Tarshishgships of Tarshish Probably a type of large ship. And all the gallant barks.

Against all the ships of Tarshish and all the gallant vessels. Rashi, Metzudat David, and Radak explain that the great merchant ships represent commercial wealth and far-flung trade โ€” another form of human grandeur to be brought low.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืขืœ ื›ืœ ืื ื™ื•ืช. ืชื™ืจื’ื ื™ื•ื ืชืŸ ื•ืขืœ ื›ืœ ื“ื™ืชื‘ื™ืŸ ื‘ื ื™ืกื™ ื™ืžื ื‘ืื™ื™ ื”ื™ื ืฉืžื•ืฆืืŸ ื•ืžื•ื‘ืืŸ ื‘ืื ื™ื•ืช: ืชืจืฉื™ืฉ. ืฉื ื™ื ืฉืฉืžื• ืชืจืฉื™ืฉ: ืฉื›ื™ื•ืช ื”ื—ืžื“ื”. ืคืœื˜ืจื™ืŸ ืจืฆื•ืคื™ืŸ ื‘ืžืฉื›ื™ื•ืช ืจืฆืคืช ืฉื™ืฉ ื›ืžื• ื•ืื‘ืŸ ืžืฉื›ื™ืช (ื•ื™ืงืจื ื›ืดื•:ืืณ) ืขืœ ืฉื ืฉืกื•ื›ื›ื™ื ื‘ื• ืืช ื”ืงืจืงืข:
And over all the ships Jonathan renders: And over all those who inhabit the islands of the sea, who go and come by ship. Tarshish The name of a sea called Tarshish. and over all coveted floors Heb. ืฉื‚ึฐื›ึดื™ื•ึนืช, palaces paved with coverings of marble floors, similar to: (Lev. 26:1) and a covering stone (ื•ึฐึฐืึถื‘ึถืŸ ืžึทืฉื‚ึฐื›ึผึดื™ืช), since they cover the ground with it.

ืคืกื•ืง ื™ืดื– ยท Verse 17

Hebrew:

ื•ึฐืฉืึทื—ึ™ ื’ึผึทื‘ึฐื”ึฃื•ึผืช ื”ึธืึธื“ึธึ”ื ื•ึฐืฉืึธืคึตึ–ืœ ืจึฃื•ึผื ืึฒื ึธืฉืึดึ‘ื™ื ื•ึฐื ึดืฉื‚ึฐื’ึผึทึงื‘ ื™ึฐื”ึนื•ึธึ›ื” ืœึฐื‘ึทื“ึผึ–ื•ึน ื‘ึผึทื™ึผึฅื•ึนื ื”ึทื”ึฝื•ึผืืƒ

English:

Then human haughtiness shall be humbledAnd the pride of mortals brought low.None but GOD shall beExalted in that day.

The haughtiness of humans will be humbled and the pride of mortals brought low, and Hashem alone will be exalted on that day. Rashi, Metzudat David, and Radak note the deliberate repetition of the refrain (from verse 11), framing the catalogue of lofty things and sealing its lesson.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื‘ื™ื•ื ื”ื”ื•ื. ื”ื•ื ื™ื•ื ื”ื“ื™ืŸ:
on that day That is the Day of Judgment.

ืคืกื•ืง ื™ืดื— ยท Verse 18

Hebrew:

ื•ึฐื”ึธืึฑืœึดื™ืœึดึ–ื™ื ื›ึผึธืœึดึฅื™ืœ ื™ึทื—ึฒืœึนึฝืฃืƒ

English:

As for idols, they shall vanish completely.

And the idols will utterly vanish. Rashi, Metzudat David, and Radak explain that the false gods, the central object of misplaced trust, will be completely abolished when God's sovereignty is revealed on that day.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ืœื™ืœ ื™ื—ืœื•ืฃ. ื›ืœื• ื™ื—ืœื™ืฃ ื›ื•ืœื ื™ืื‘ื“ื•:
shall completely pass away They will all pass away; they will all vanish.

ืคืกื•ืง ื™ืดื˜ ยท Verse 19

Hebrew:

ื•ึผื‘ึธึ™ืื•ึผึ™ ื‘ึผึดืžึฐืขึธืจึฃื•ึนืช ืฆึปืจึดึ”ื™ื ื•ึผื‘ึดืžึฐื—ึดืœึผึ–ื•ึนืช ืขึธืคึธึ‘ืจ ืžึดืคึผึฐื ึตึžื™ ืคึผึทึคื—ึทื“ ื™ึฐื”ึนื•ึธื”ึ™ ื•ึผืžึตื”ึฒื“ึทึฃืจ ื’ึผึฐืื•ึนื ึ”ื•ึน ื‘ึผึฐืงื•ึผืžึ–ื•ึน ืœึทืขึฒืจึนึฅืฅ ื”ึธืึธึฝืจึถืฅืƒ

English:

And people shall enter caverns in the rockAnd hollows in the groundโ€”Before the terror of GOD And Godโ€™s dread majesty,When [the Holy One] comes forth to overawe the earth.

People will enter caves in the rock and hollows in the ground before the terror of Hashem and His majesty, when He arises to overawe the earth. Rashi, Metzudat David, and Radak explain that the terrified will seek to hide when God reveals His judgment, echoing verse 10.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื‘ืื•. ื™ื•ืฉื‘ื™ ื”ืืจืฅ ื‘ืžืขืจื•ืช ืฆื•ืจื™ื: ืžื—ืœื•ืช. ื”ื ื”ื ืžืขืจื•ืช: ื‘ืงื•ืžื•. ืœื™ื•ื ื”ื“ื™ืŸ: ืœืขืจื•ืฅ ื”ืืจืฅ. ืœืฉื‘ื•ืจ ืจืฉืขื™ ื”ืืจืฅ:
And they shall come [i.e.,] the inhabitants of the earth shall come into the caves of the rocks. and into the hollows They are caves. when He rises for Judgment Day. to break the earth to break the wicked of the earth.

ืคืกื•ืง ื›ืณ ยท Verse 20

Hebrew:

ื‘ึผึทื™ึผึคื•ึนื ื”ึทื”ื•ึผืึ™ ื™ึทืฉืึฐืœึดึฃื™ืšึฐ ื”ึธืึธื“ึธึ”ื ืึตึšืช ืึฑืœึดื™ืœึตึฃื™ ื›ึทืกึฐืคึผึ”ื•ึน ื•ึฐืึตึ–ืช ืึฑืœึดื™ืœึตึฃื™ ื–ึฐื”ึธื‘ึ‘ื•ึน ืึฒืฉืึถึคืจ ืขึธึฝืฉื‚ื•ึผึพืœื•ึนึ™ ืœึฐื”ึดึฝืฉืึฐืชึผึทื—ึฒื•ึบึ”ืช ืœึทื—ึฐืคึผึนึฅืจ ืคึผึตืจึ–ื•ึนืช ื•ึฐืœึธืขึฒื˜ึทืœึผึตืคึดึฝื™ืืƒ

English:

On that day, humans shall fling away,To the flying foxeshflying foxes Exact meaning of Heb. uncertain. and the bats,The idols of silverAnd the idols of goldWhich they made for worshiping.

On that day people will fling away the silver and gold idols they made to worship, casting them to the moles and bats. Rashi, Metzudat David, and Radak explain that the idolaters will discard their once-prized idols in disgust and panic, discarding them in the haunts of unclean creatures.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืœื”ืฉืชื—ื•ืช ืœื—ืคื•ืจ ืคื™ืจื•ืช. ื’ืœื•ืœื™ื ื‘ื“ืžื•ืช ื—ืคืจืคืจื•ืช ืžื™ื ื™ ืฉืจืฆื™ื ืฉื—ื•ืคืจื™ืŸ ื”ืืจืฅ ืฉืงื•ืจื™ืŸ ื˜ืœืค"ืฉ ื‘ืœืข"ื–: ื•ืขื˜ืœืคื™ื. ืงืœื‘ื ืฉื•ืจื™"ืฅ ื‘ืœืข"ื– ื™ืฉ ืœืคืชื•ืจ ืขื•ื“ ืืช ืืœื™ืœื™ื• ืืฉืจ ืขืฉื” ืœื• ืœื”ืฉืชื—ื•ืช ื™ืฉืœื™ืš ื”ืื“ื ื‘ื—ืจื™ืฆื™ื ื•ื‘ื ืขื™ืฆื™ืŸ ืฉื™ืžืฆื ืœืคื ื™ื• ื›ืฉื”ื•ืœืš ืœื‘ืจื•ื— ื•ืœื”ื˜ืžืŸ:
to prostrate himself to moles Heb. ืœึทื—ึฐืคึผึนืจ ืคึผึตืจื•ึนืช, idols in the likeness of moles, a species of rodents who dig in the earth, called talpes in O.F. [taupes in modern French]. and to bats kalbe soric [chauvesouris in modern French]. Alternatively, this may be interpreted to mean that man will cast his idols that he made for himself, before which to prostrate himself, into pits and ditches that he finds before him when he goes to escape and hide.

ืคืกื•ืง ื›ืดื ยท Verse 21

Hebrew:

ืœึธื‘ื•ึนืึ™ ื‘ึผึฐื ึดืงึฐืจึฃื•ึนืช ื”ึทืฆึผึปืจึดึ”ื™ื ื•ึผื‘ึดืกึฐืขึดืคึตึ–ื™ ื”ึทืกึผึฐืœึธืขึดึ‘ื™ื ืžึดืคึผึฐื ึตึžื™ ืคึผึทึคื—ึทื“ ื™ึฐื”ึนื•ึธื”ึ™ ื•ึผืžึตื”ึฒื“ึทึฃืจ ื’ึผึฐืื•ึนื ึ”ื•ึน ื‘ึผึฐืงื•ึผืžึ–ื•ึน ืœึทืขึฒืจึนึฅืฅ ื”ึธืึธึฝืจึถืฅืƒ

English:

And they shall enter the clefts in the rocksAnd the crevices in the cliffs,Before GODโ€™s terror And dread majesty,When [the Holy One] comes forth to overawe the earth.

And they will enter the clefts of the rocks and crevices of the cliffs before the terror of Hashem and His majesty, when He arises to overawe the earth. Metzudat David and Radak explain that the verse repeats the image of flight and concealment, underscoring the universal dread before God's revealed power.

ืคืกื•ืง ื›ืดื‘ ยท Verse 22

Hebrew:

ื—ึดื“ึฐืœึคื•ึผ ืœึธื›ึถืึ™ ืžึดืŸึพื”ึธึฃืึธื“ึธึ”ื ืึฒืฉืึถึฅืจ ื ึฐืฉืึธืžึธึ–ื” ื‘ึผึฐืึทืคึผึ‘ื•ึน ื›ึผึดึฝื™ึพื‘ึทืžึผึถึฅื” ื ึถื—ึฐืฉืึธึ–ื‘ ื”ึฝื•ึผืืƒย {ืค}

English:

Oh, cease to glorify human beings,Who have only a breath in their nostrils!For by what do they merit esteem?

Cease to glorify the human being, who has only a breath in his nostrils โ€” for by what is he to be esteemed? Rashi, Metzudat David, and Radak read this closing verse as the chapter's distilled warning against placing trust or honor in mortal man, whose very life is a fleeting breath, rather than in God.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื—ื“ืœื• ืœื›ื ืžืŸ ื”ืื“ื. ืฉืœื ืœืฉืžื•ืข, ืœืื•ืชืŸ ื”ืžืชืขื™ื ืืชื›ื ืžืื—ืจื™ ื•ืœื”ืฉืชื—ื•ื•ืช ืœืžืขืฉื” ื™ื“ื™ื•: ืืฉืจ ื ืฉืžื” ื‘ืืคื•. ืืฉืจ ื›ืœ ื—ื™ื™ืชื• ื•ื›ื—ื• ืชืœื•ื™ื” ื‘ื ืฉืžืช ืืคื• ืฉื”ื•ื ืจื•ื— ืคื•ืจื— ืฉื”ื™ื•ื ื™ืฉื ื” ื‘ื• ื•ืžื—ืจ ืชืฆื ืžืžื ื• ื•ืง"ื• ืœื“ืžื•ืช ื—ืคืจืคืจื•ืช ืฉืื™ืŸ ื‘ื• ืžืžืฉ ื“"ื ื—ื“ืœื• ืœื›ื ืžื›ืœ ื”ื“ืจื›ื™ื ื”ืจืขื™ื ื•ืœืžื“ื• ืžืŸ ื”ืื“ื ืืฉืจ ื ืฉืžื” ื‘ืืคื• ื”ืจืื™ืช' ืœืžื” ื ื—ืฉื‘ ื”ื•ื ื•ืงืœ ื•ื—ื•ืžืจ (ืœื’ืœื•ืœื™ื) ืฉืื™ื ื• ื ื—ืฉื‘ ืœื›ืœื•ื:
Withdraw yourselves from man not to heed those who cause you to stray from following Me and to prostrate yourselves to the work of his hands. whose breath is in his nostrils Whose entire life and strength are dependent upon the breath of his nostrils, which is a fleeting spirit, in him today and leaving him tomorrow. Surely the image of the moles and the bats has no substance. Another explanation is: Withdraw yourselves from all the evil ways and learn from the man who has a soul in his nostrils. Have you seen to what he is esteemed? Surely the image of his handiwork is of no esteem.

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