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Isaiah 40

ื™ืฉืขื™ื”ื• ืคืจืง ืžืณ

Section: ื ื‘ื™ืื™ื ยท ื ื‘ื™ืื™ื ืื—ืจื•ื ื™ื | Book: Isaiah | Chapter: 40 of 66 | Day: 187 of 742

Date: August 17, 2026


ืงืœืื•ื“ ืขืœ ื”ื ืดืš

With the words โ€œComfort, comfort My people, says your Godโ€ (ื ื—ืžื• ื ื—ืžื• ืขืžื™ ื™ืืžืจ ืืœื”ื™ื›ื), the Book of Isaiah turns a hinge. Chapters 1-35 were dominated by rebuke and by oracles against the nations; chapters 36-39 formed a historical interlude ending with Isaiahโ€™s grim announcement to Chizkiyahu that his treasures and descendants would be carried off to Babylon. Chapter 40 answers that announcement, opening the great consolation section that runs to the end of the book (chapters 40-66). Rashi notes precisely this structural break: from here to the end of the sefer are words of consolation, and this section was deliberately separated from the prophecies of retribution. The doubled imperative is itself interpreted on multiple levels โ€” Metzudat David hears in the repetition the urgency of the command, Rashi hears God addressing His prophets (โ€œconsole, you, My prophets, console My peopleโ€), and Radak reads the entire body of consolations as directed toward the ultimate redemption. Verse 2 grounds the comfort juridically: Jerusalemโ€™s term of service is complete, her sin has been expiated, for she has received from Godโ€™s hand โ€œdouble for all her sinsโ€ (ื›ืคืœื™ื ื‘ื›ืœ ื—ื˜ืืชื™ื”) โ€” which Radak famously explains as the two exiles, Babylon and the present one, while Rashi cites Yirmiyahu 16:18 to show that repaying iniquity doubled is indeed found explicitly in Scripture. This chapterโ€™s liturgical afterlife matches its literary role: it is the haftarah of Shabbat Nachamu, the Shabbat after Tisha Bโ€™Av, the first of the seven haftarot of consolation that carry the community from mourning toward Rosh Hashana.

The first movement of the chapter (verses 3-11) is built around a series of anonymous voices. โ€œA voice calls: in the wilderness clear the way of the LORDโ€ (ืงื•ืœ ืงื•ืจื ื‘ืžื“ื‘ืจ ืคื ื• ื“ืจืš ื”ืณ) โ€” Rashi identifies this voice as the holy spirit proclaiming that the road to Jerusalem be cleared so that her exiles may return to her midst, and Radak explains that the returnees will find the desert highway as smooth as if human hands had leveled it, โ€œfor He leads this people going out of the exile.โ€ The leveling of valleys and mountains in verse 4 is, as Radak insists, a mashal: the journey home will not weary the travelers. A second voice commands โ€œProclaim!โ€ (ืงื•ืœ ืื•ืžืจ ืงืจื), and when the prophet asks what to proclaim, the answer is the famous contrast between transient flesh and the enduring divine word: โ€œAll flesh is grassโ€ฆ grass withers, the flower fades, but the word of our God stands foreverโ€ (ื•ื“ื‘ืจ ืืœื”ื™ื ื• ื™ืงื•ื ืœืขื•ืœื). Rashi draws the practical inference โ€” a mortalโ€™s promise dies with him, but the promise of redemption issues from the mouth of the One who lives forever, and therefore it can be trusted. The movement climaxes in the third voice, the herald of Zion (ืžื‘ืฉืจืช ืฆื™ื•ืŸ) told to ascend a high mountain and announce without fear to the cities of Judah: โ€œBehold your God.โ€ The section closes with one of Tanakhโ€™s most tender images of providence: God as a shepherd who gathers the lambs in His arm, carries them in His bosom, and gently leads the nursing ewes โ€” Israel brought home from exile at a pace the weakest can sustain.

The second movement (verses 12-26) is a sustained meditation on the incomparability of God, framed by the twice-asked question โ€œTo whom will you liken God?โ€ (ื•ืืœ ืžื™ ืชื“ืžื™ื•ืŸ ืืœ). Who measured the waters in the hollow of his hand, gauged the heavens with a span, weighed mountains in a balance? Rashi states the logic plainly: He who had the power to do all this certainly has the power to keep these promises. Radak reads the whole passage as an answer to the nations who doubt that God can extract Israel from their grasp โ€” before Him the nations are a drop from a bucket, dust on the scales; all of Lebanonโ€™s forests and beasts would not suffice for an offering. Against this stands the satire of the idol: cast by a craftsman, plated with gold, fastened with silver chains so it will not topple. Radakโ€™s long comment on verse 21 develops a full account of how idolatry arose โ€” image worship that began as star worship and decayed into the veneration of the images themselves โ€” and argues that unaided reason, contemplating the ordered structure of the elements and the heavens, leads inevitably to knowledge of a Creator who governs His world. Verse 26 turns the argument into an imperative of religious astronomy: โ€œLift your eyes on high and see: who created these?โ€ He brings out the host of heaven by number and calls each star by name, and none is missing โ€” for Radak, an invitation to study the heavens as a path to knowing their Maker.

The final movement (verses 27-31) turns from cosmology back to pastoral care, addressing Israelโ€™s despair directly: โ€œWhy do you say, O Jacobโ€ฆ my way is hidden from the LORD?โ€ (ื ืกืชืจื” ื“ืจื›ื™ ืžื”ืณ). Rashi voices the complaint of the exile โ€” God has seemingly overlooked their service and withheld the reward due them โ€” and Radak explains that the sheer length of the galut has bred the fear that God no longer watches. The answer gathers up everything the chapter has established: the everlasting God, Creator of the ends of the earth, โ€œdoes not faint and does not weary; there is no fathoming His understandingโ€ (ืื™ืŸ ื—ืงืจ ืœืชื‘ื•ื ืชื•). The delay of redemption stems not from divine weakness or inattention but from a wisdom we cannot plumb โ€” Rashi adds that the postponement itself is purposeful, purging sin through suffering. And the God who never tires โ€œgives strength to the weary.โ€ The chapter ends with its most beloved promise: youths may faint and young men stumble, โ€œbut those who hope in the LORD shall renew their strength; they shall mount up with wings like eaglesโ€ (ื•ืงื•ื™ ื”ืณ ื™ื—ืœื™ืคื• ื›ื— ื™ืขืœื• ืื‘ืจ ื›ื ืฉืจื™ื). Radak cites Rav Saadia Gaonโ€™s tradition of the eagle that periodically renews its plumage and returns to the days of its youth โ€” an image of an exiled people, worn beyond exhaustion, whose hope in God is itself the source of inexhaustible renewal.


ืคืจืง ืžืณ ยท Chapter 40

ืคืกื•ืง ืืณ ยท Verse 1

Hebrew:

ื ึทื—ึฒืžึฅื•ึผ ื ึทื—ึฒืžึ–ื•ึผ ืขึทืžึผึดึ‘ื™ ื™ึนืืžึทึ–ืจ ืึฑืœึนื”ึตื™ื›ึถึฝืืƒ

English:

Comfort, oh comfort My people,Says your God.

The opening of the consolation prophecies: 'Comfort, comfort My people, says your God.' Rashi explains that God is addressing His prophets, commanding them to console Israel, and notes that this verse begins the words of consolation that run to the end of the book. Metzudat David adds that the doubled word signals the intensity of the command, while Radak reads all these consolations as pointing to the future redemption.
โ–ถCommentaries (2)
ืจืฉืดื™Rashi
ื ื—ืžื• ื ื—ืžื•. ื—ื•ื–ืจ ืขืœ ื ื‘ื•ืื•ืชื™ื• ื”ืขืชื™ื“ื•ืช ืœืคื™ ืฉืžื›ืืŸ ื•ืขื“ ืกื•ืฃ ื”ืกืคืจ ื“ื‘ืจื™ ื ื—ืžื•' ื”ืคืกื™ืง ืคืจืฉื” ื–ื• ื‘ื™ื ื ืœื‘ื™ืŸ ื”ืคื•ืจืขื ื•' ื ื—ืžื• ืืชื ื ื‘ื™ืื™ ื ื—ืžื• ืืช ืขืžื™:
Console, console My people He returns to his future prophecies; since from here to the end of the Book are words of consolations, this section separated them from the prophecies of retribution. Console, you, My prophets, console My people.
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
ื ื—ืžื• ื ื—ืžื•. ืืœื”ื™ื›ื ื™ืืžืจ ืืœ ื”ื ื‘ื™ืื™ื ื ื—ืžื• ืืช ืขืžื™ ื•ื›ืคืœ ื”ืžืœื” ื™ื•ืจื” ืขืœ ื”ื—ื–ื•ืง:
Comfort, Comfort. Your G-d says to the prophets "Comfort my people", and the doubling of the word alludes to the stress of the command.

ืคืกื•ืง ื‘ืณ ยท Verse 2

Hebrew:

ื“ึผึทื‘ึผึฐืจึžื•ึผ ืขึทืœึพืœึตึคื‘ ื™ึฐืจื•ึผืฉืึธืœึทึ™อึดืึ™ ื•ึฐืงึดืจึฐืึฃื•ึผ ืึตืœึถึ”ื™ื”ึธ ื›ึผึดึคื™ ืžึธึฝืœึฐืึธื”ึ™ ืฆึฐื‘ึธืึธึ”ื”ึผ ื›ึผึดึฅื™ ื ึดืจึฐืฆึธึ–ื” ืขึฒื•ึบื ึธึ‘ื”ึผ ื›ึผึดึคื™ ืœึธึฝืงึฐื—ึธื”ึ™ ืžึดื™ึผึทึฃื“ ื™ึฐื”ึนื•ึธึ”ื” ื›ึผึดืคึฐืœึทึ–ื™ึดื ื‘ึผึฐื›ื‡ืœึพื—ึทื˜ึผึนืืชึถึฝื™ื”ึธืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Speak tenderly to Jerusalem,And declare to herThat her term of service is over,That her iniquity is expiated;For she has received at GODโ€™s hand Double for all her sins.

Jerusalem is to be spoken to tenderly and told that her term of servitude is complete and her sin expiated, for she has received 'double for all her sins.' Radak explains the doubling as the two exiles Israel endured, Babylon and the present one, while Rashi cites Yirmiyahu 16:18 to show that God repaying iniquity doubled is stated explicitly in Scripture.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ื™ ืžืœืื” ืฆื‘ืื”. ืช"ื™ ืขืชื™ื“ื” ื“ืชื™ืชืžืœื™ ืžืขื ื’ืœื•ื•ืชื”ื ื›ืžื• ื›ื™ ืžืœืื” ืžืฆื‘ืื” ื•ื™ืฉ ืคื•ืชืจื™ืŸ ืฆื‘ืื” ื›ืžื• (ืื™ื•ื‘ ื–ืณ:ืืณ) ื”ืœื ืฆื‘ื ืœืื ื•ืฉ ืขืœื™ ืืจืฅ: ื ืจืฆื”. ื ืชืคื™ื™ืก: ื›ื™ ืœืงื—ื” ื•ื’ื•'. ืืจื™ ืงื‘ื™ืœืช ื›ืก ืชื ื—ื•ืžื™ืŸ ืžืŸ ืงื“ื ื”' ื›ืื™ืœื• ืœืงืช ืขืœ ื—ื“ ืชืจื™ืŸ ื‘ื›ืœ ื—ื˜ืืชื”ื ื•ืœืคื™ ืคืฉื•ื˜ื• ื™ืชื›ืŸ ืœืคืจืฉ ื›ื™ ืœืงื—ื” ืคื•ืจืขื ื•ืช ื›ืคืœื™ื ื•ื"ืช ื”ื™ืืš ืžื“ืชื• ืฉืœ ื”ืงื‘"ื” ืœืฉืœื ืœืื“ื ื›ืคืœื™ื ื‘ื—ื˜ืื• ืžืฆื™ื ื• ืžืงืจื ืžืœื (ื™ืจืžื™ื”ื• ื˜ืดื–:ื™ืดื—) ื•ืฉืœื•ื•ืชื™ ืจืืฉื•ื ื” ืžืฉื ื” ืขื•ื•ื ื ื•ื—ื˜ืืชื:
for she has become full [from] her host Jonathan renders: She is destined to become full from the people of the exiles, as though it would say, "She has become full from her host." Others interpret ืฆึฐื‘ึธืึธื” like (Job 7:1), "Is there not a time (ืฆึธื‘ึธื) for man on the earth?" has been appeased Heb. ื ึดืจึฐืฆึธื”, has been appeased. for she has taken etc. [Jonathan paraphrases:] For she has received a cup of consolation from before the Lord as though she has been punished doubly for all her sins. According to its simple meaning, it is possible to explain, 'for she received double punishment.' Now if you ask, how is it the standard of the Holy One, blessed be He, to pay back a person double his sin, I will tell you that we find an explicit verse (Jer. 16:18): "And I will pay first the doubling of their iniquity and their sin."

ืคืกื•ืง ื’ืณ ยท Verse 3

Hebrew:

ืงึฃื•ึนืœ ืงื•ึนืจึตึ”ื ื‘ึผึทืžึผึดื“ึฐื‘ึผึธึ•ืจ ืคึผึทื ึผึ–ื•ึผ ื“ึผึถึฃืจึถืšึฐ ื™ึฐื”ึนื•ึธึ‘ื” ื™ึทืฉืึผึฐืจื•ึผึ™ ื‘ึผึธืขึฒืจึธื‘ึธึ”ื” ืžึฐืกึดืœึผึธึ–ื” ืœึตืืœึนื”ึตึฝื™ื ื•ึผืƒ

English:

A voice rings out:โ€œClear in the desertA road for GOD!Level in the wildernessA highway for our God!

An anonymous voice calls to clear a highway through the wilderness for God. Rashi identifies the voice as the holy spirit proclaiming that the road to Jerusalem be cleared so her exiles may return to her midst; Radak explains that the returnees will find the desert road as smooth as if human hands had leveled it, for God Himself leads the people out of exile.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืงื•ืœ. ืจื•ื— ื”ืงื“ืฉ ืงื•ืจื ื‘ืžื“ื‘ืจ: ืคื ื• ื“ืจืš ื”'. ื“ืจืš ื™ืจื•ืฉืœื™ื ืœืฉื•ื‘ ื’ืœื™ื•ืชื™ื” ืœืชื•ื›ื”:
A voice The Holy Spirit calls, "In the desert, the way to Jerusalem." clear the way of the Lord for her exiles to return to her midst. [The Warsaw edition yields:] Clear the way of the Lord The way of Jerusalem for her exiles to return to her midst.

ืคืกื•ืง ื“ืณ ยท Verse 4

Hebrew:

ื›ึผื‡ืœึพื’ึผึถื™ืึ™ ื™ึดื ึผึธืฉื‚ึตึ”ื ื•ึฐื›ื‡ืœึพื”ึทึฅืจ ื•ึฐื’ึดื‘ึฐืขึธึ–ื” ื™ึดืฉืึฐืคึผึธึ‘ืœื•ึผ ื•ึฐื”ึธื™ึธึคื” ื”ึถึฝืขึธืงึนื‘ึ™ ืœึฐืžึดื™ืฉืึ”ื•ึนืจ ื•ึฐื”ึธืจึฐื›ึธืกึดึ–ื™ื ืœึฐื‘ึดืงึฐืขึธึฝื”ืƒ

English:

Let every valley be raised,Every hill and mount made low.Let the rugged ground become levelAnd the ridges become a plain.

Every valley will be raised and every mountain lowered, the crooked made straight and the ridges a plain. Radak stresses that this is a metaphor: climbing and descending exhaust travelers, but the returning exiles will not tire or grow weary. Metzudat David explains that the crooked road becomes level so the way home is straight and smooth.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ืœ ื’ื™ื ื™ื ืฉื. ื•ื”ื”ืจ ื™ืฉืคืœ ื”ืจื™ ื“ืจืš ื—ืœืงื” ื•ืฉื•ื” ื•ื ื•ื—ื”: ื•ื”ืจื›ืกื™ื. ื”ืจื™ื ื”ืกืžื•ื›ื™ื ื–ื” ืœื–ื” ื•ืžืชื•ืš ืกืžื™ื›ืชืŸ ืžื•ืจื“ ืฉื‘ื™ื ื™ื”ื ื–ืงื•ืฃ ื•ืื™ื ื• ืžืขื•ืงื ืฉื™ื”ื ื ื•ื— ืœื™ืจื“ ื•ืœืขืœื•ืช (ื”ืจื›ืกื™ื ืžืชื•ืจื’ื ื’ื“ื•ื“ื™ื• ืœ' ื’ื•ื‘ื” ื›ืžื• ื’ื“ื•ื“ื™ ื”ื ื”ืจ): ื”ืจื›ืกื™ื. ื›ืžื• ื•ื™ืจื›ืกื• ืืช ื”ื—ืฉืŸ (ืฉืžื•ืช ื›ืดื—:ื›ืดื—): ืœื‘ืงืขื”. ืงื ืคื ื™ื™ื ื‘ืœืข"ื– ืืจืฅ ื—ืœืงื” ื•ืฉื•ื”:
Every valley shall be raised and the mountain shall be lowered, thus resulting in a smooth, even, and easily traversed road. and the close mountains Heb. ืจึฐื›ึธืกึดื™ื, mountains close to each other, and because of their proximity, the descent between them is steep and it is not slanted, that it should be easy to descend and ascend. ([The word] ืจึฐื›ึธืกึดื™ื is translated by Jonathan as 'banks,' an expression of height like the banks of a river.) close mountains Heb. ืจึฐื›ึธืกึดื™ื. Comp. (Ex. 28:28) "And they shall fasten (ื•ึฐื™ึดืจึฐื›ึผึฐืกื•ึผ) the breastplate." a champaigne Canpayne in O.F., a smooth and even terrain.

ืคืกื•ืง ื”ืณ ยท Verse 5

Hebrew:

ื•ึฐื ึดื’ึฐืœึธึ–ื” ื›ึผึฐื‘ึฃื•ึนื“ ื™ึฐื”ึนื•ึธึ‘ื” ื•ึฐืจึธืึคื•ึผ ื›ื‡ืœึพื‘ึผึธืฉื‚ึธืจึ™ ื™ึทื—ึฐื“ึผึธึ”ื• ื›ึผึดึ›ื™ ืคึผึดึฅื™ ื™ึฐื”ึนื•ึธึ–ื” ื“ึผึดื‘ึผึตึฝืจืƒย {ืค}

English:

The Presence of GOD shall appear,And all flesh, as one, shall beholdโ€”For GOD aGOD Heb. โ€œthe mouth of GOD.โ€ has spoken.โ€

The glory of God will be revealed and all flesh together will see it. Radak explains that when the exiles go out triumphantly and are sustained even in the desert, God's glory will be revealed before the eyes of all the nations, and everyone will then know that the consolations the prophets spoke were truly uttered by the mouth of God, for they will see the prophecies fulfilled.

ืคืกื•ืง ื•ืณ ยท Verse 6

Hebrew:

ืงึšื•ึนืœ ืึนืžึตึฃ๏ฟฝ๏ฟฝ ืงึฐืจึธึ”ื ื•ึฐืึธืžึทึ–ืจ ืžึธึฃื” ืึถืงึฐืจึธึ‘ื ื›ึผื‡ืœึพื”ึทื‘ึผึธืฉื‚ึธึฃืจ ื—ึธืฆึดึ”ื™ืจ ื•ึฐื›ื‡ืœึพื—ึทืกึฐื“ึผึ–ื•ึน ื›ึผึฐืฆึดึฅื™ืฅ ื”ึทืฉื‚ึผึธื“ึถึฝื”ืƒ

English:

A voice rings out: โ€œProclaim!โ€Another asks,bAnother asks 1QIsแตƒ and Septuagint read โ€œAnd I asked.โ€ โ€œWhat shall I proclaim?""All flesh is grass,All its goodness like flowers of the field:

A voice commands 'Proclaim!' and the prophet asks what he should proclaim; the answer is that all flesh is grass and all its kindness like the flower of the field. Rashi explains that a mortal's end is to die, so his promise of kindness cannot be relied upon, unlike the enduring word of God; Metzudat David and Radak apply the image to the armies of the nations, whose power will wither like grass.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืงื•ืœ. ืžืืช ื”ืงื‘"ื” ืื•ืžืจ ืืœื™ ืงืจื: ื•ืืžืจ. ืจื•ื—ื™ ืืœื™ื• ืžื” ืืงืจื ื•ื”ืงื•ืœ ืžืฉื™ื‘ื• ื–ืืช ืงืจื ื›ืœ ื”ื‘ืฉ' ื—ืฆื™ืจ ื›ืœ ื”ืžื’ื‘ื™ื”ื™' ืชื”ืคืš ื’ื“ื•ืœืชื ื•ืชื”ื™ื” ื›ื—ืฆื™ืจ, (ื“"ื ื›ืœ ื”ื‘ืฉืจ ื—ืฆื™ืจ) ืกื•ืฃ ืื“ื ืœืžื•ืช ืœืคื™ื›ืš ืื ืืžืจ ืœืขืฉื•ืช ื—ืกื“ ื”ืจื™ ื”ื•ื ื›ืฆื™ืฅ ื”ืฉื“ื” ืืฉืจ ื™ืžื•ืœืœ ื•ื™ื‘ืฉ ื•ืื™ืŸ ืœืกืžื•ืš ืขืœื™ื• ืฉืื™ืŸ ื‘ื™ื“ื• ืœืงื™ื™ื ืฉืžื ื™ืžื•ืช ืฉื›ืฉื™ื‘ืฉ ื—ืฆื™ืจ ื ื‘ืœ ืฆื™ืฅ ื›ืŸ ื›ืฉืžืช ื”ืื“ื ื‘ื˜ืœื” ื”ื‘ื˜ื—ืชื• ืื‘ืœ ื“ื‘ืจ ืืœื”ื™ื ื• ื™ืงื•ื ื›ื™ ื”ื•ื ื—ื™ ื•ืงื™ื™ื ื•ื‘ื™ื“ื• ืœืงื™ื™ื ืœืคื™ื›ืš ืขืœ ื”ืจ ื’ื‘ื•ื” ืขืœื™ ื‘ืฉืจื™ ืžื‘ืฉืจืช ืฆื™ื•ืŸ ื›ื™ ืžืคื™ ื”ื—ื™ ืœืขื•ืœื ื”ื™ื ื”ื‘ื˜ื—ืช ื”ื‘ืฉื•ืจื”: ื•ื›ืœ ื—ืกื“ื• ื›ืฆื™ืฅ ื”ืฉื“ื”. ื›ื™ ื—ืกื“ ื•ื’ื•' ื—ื˜ืืช (ืžืฉืœื™ ื™ื“):
A voice from the Holy One, blessed be He, says to me, "Call!" and it says My spirit says to Him, "What shall I call?" And the voice answers him, "Call this, all flesh is grass. All those who are haughty their greatness shall be turned over and become like grass. ([Manuscripts yield:] All the princes of the kingdom their greatness shall be turned over and shall wither away [lit. shall end] like grass.) and all its kindness is like the blossom of the field For "the kindness of the nations is sin" (Prov. 14:34). [Ed. note: We have inverted the order of Rashi and followed the order of K'li Paz and Parshandatha, to connect the second part of the verse with the first. Rashi's explanation of the second part follows his first explanation of the first part. In the Lublin edition, the second explanation of the first part of the verse interrupts the sequence.] (Another explanation is: All flesh is grass.) A person's end is to die; therefore, if he says to do kindness, he is like the blossom of the field, that is cut off and dries, and one must not rely on him, for he has no power to fulfill his promise, perhaps he will die, for, just as the grass dries out and the blossom wilts, so is it that when a man dies, his promise is null, but the word of our God shall last for He is living and existing, and He has the power to fulfill. Therefore, "Upon a lofty mountain ascend and herald, O herald of Zion, for the promise of the tidings emanates from the mouth of Him Who lives forever."

ืคืกื•ืง ื–ืณ ยท Verse 7

Hebrew:

ื™ึธื‘ึตึคืฉื ื—ึธืฆึดื™ืจึ™ ื ึธึฃื‘ึตึฝืœึพืฆึดึ”ื™ืฅ ื›ึผึดึ›ื™ ืจึฅื•ึผื—ึท ื™ึฐื”ึนื•ึธึ–ื” ื ึธึฃืฉืึฐื‘ึธื” ื‘ึผึ‘ื•ึน ืึธื›ึตึฅืŸ ื—ึธืฆึดึ–ื™ืจ ื”ึธืขึธึฝืืƒ

English:

Grass withers, flowers fadeWhen GODโ€™s breath blows on them.Indeed, people are but grass:

Grass withers and the flower fades when the breath of God blows upon it โ€” indeed, the people are but grass. Radak notes that the past tense stands for the future, as is common in prophecy; Metzudat David explains that with a mere breath the hostile nations will perish, the repetition reinforcing the point.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื ื‘ืœ. ื›ืžืฉ:
shall wilt Heb. ื ึธื‘ึตืœ, wilt.

ืคืกื•ืง ื—ืณ ยท Verse 8

Hebrew:

ื™ึธื‘ึตึฅืฉื ื—ึธืฆึดึ–ื™ืจ ื ึธึฃื‘ึตึฝืœ ืฆึดึ‘ื™ืฅ ื•ึผื“ึฐื‘ึทืจึพืึฑืœึนื”ึตึ–ื™ื ื•ึผ ื™ึธืงึฅื•ึผื ืœึฐืขื•ึนืœึธึฝืืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Grass withers, flowers fadeโ€”But the word of our God is always fulfilled!โ€

The refrain repeats and then pivots to the great contrast: grass withers and flowers fade, 'but the word of our God stands forever.' Metzudat David explains that the word God promised through His prophets endures eternally and none can annul it; Radak notes that the repetition strengthens the point โ€” human power passes, but the divine promise of redemption is unbreakable.

ืคืกื•ืง ื˜ืณ ยท Verse 9

Hebrew:

ืขึทึฃืœ ื”ึทืจึพื’ึผึธื‘ึนึคื”ึผึท ืขึฒืœึดื™ึพืœึธืšึฐึ™ ืžึฐื‘ึทืฉื‚ึผึถึฃืจึถืช ืฆึดื™ึผึ”ื•ึนืŸ ื”ึธืจึดึคื™ืžึดื™ ื‘ึทื›ึผึนึ™ื—ึทึ™ ืงื•ึนืœึตึ”ืšึฐ ืžึฐื‘ึทืฉื‚ึผึถึ–ืจึถืช ื™ึฐืจื•ึผืฉืึธืœึธึ‘อึดื ื”ึธืจึดึ™ื™ืžึดื™ึ™ ืึทืœึพืชึผึดื™ืจึธึ”ืึดื™ ืึดืžึฐืจึดื™ึ™ ืœึฐืขึธืจึตึฃื™ ื™ึฐื”ื•ึผื“ึธึ”ื” ื”ึดื ึผึตึ–ื” ืึฑืœึนื”ึตื™ื›ึถึฝืืƒ

English:

Ascend a lofty mountain,O herald of joy to Zion;Raise your voice with power,O herald of joy to Jerusalemโ€”Raise it, have no fear;Announce to the cities of Judah:Behold your God!

The herald of Zion is told to ascend a high mountain, raise her voice with power, and announce fearlessly to the cities of Judah: 'Behold your God.' Rashi identifies the herald as the prophets who bring Zion tidings of redemption; Radak explains the high mountain as a figure for making the voice carry far, and 'do not fear' as assurance that the promise will certainly be fulfilled.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžื‘ืฉืจืช ืฆื™ื•ืŸ. ื ื‘ื™ื™ื ื“ืžื‘ืฉืจื™ืŸ ืœืฆื™ื•ืŸ ื•ื‘ืžืงื•ื ืื—ืจ ื”ื•ื ืื•ืžืจ ืจื’ืœื™ ืžื‘ืฉืจ (ืœืงืžืŸ ื›ื‘) ื–ื›ื• ืงืœ ื›ื–ื›ืจ ืœื ื–ื›ื• ืชืฉ ื›ื ืงื‘ื” ื•ืžืื—ืจ ืคืขืžื™ื• ืขื“ ื”ืงืฅ:
O herald of Zion Heb. ืžึฐื‘ึทืฉึผื‚ึถืจึถืช. The prophets who herald Zion. [This is the feminine form.] Elsewhere (infra 52:7), he says, "the feet of the herald (ืžึฐื‘ึทืฉึผื‚ึตืจ)." [This is the masculine form.] This denotes that if they are worthy, he will be as swift as a male. If they are not worthy, he will be as weak as a female and will delay his steps until the end.

ืคืกื•ืง ื™ืณ ยท Verse 10

Hebrew:

ื”ึดื ึผึตึจื” ืึฒื“ึนื ึธึคื™ ื™ึฑื”ึนื•ึดื”ึ™ ื‘ึผึฐื—ึธื–ึธึฃืง ื™ึธื‘ึ”ื•ึนื ื•ึผื–ึฐืจึนืขึ–ื•ึน ืžึนึฃืฉืึฐืœึธื” ืœึ‘ื•ึน ื”ึดื ึผึตึคื” ืฉื‚ึฐื›ึธืจื•ึนึ™ ืึดืชึผึ”ื•ึน ื•ึผืคึฐืขึปืœึผึธืชึ–ื•ึน ืœึฐืคึธื ึธึฝื™ื•ืƒ

English:

Behold, my Sovereign GOD comes in mightโ€”Whose arm wins triumph;See, [God] has brought along the reward,The recompensecthe reward, / The recompense To present to the cities of Judah; cf. Jer. 31.14, 16. is in view.

God comes in might, His own arm ruling for Him, His reward with Him and His recompense before Him. Rashi explains that the strength is directed against the oppressing nations while the reward stands ready for the righteous; Radak adds that God needs no other hand but His own, and the reward is for those who trusted in Him throughout the exile.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื‘ื—ื–ืง ื™ื‘ื•ื. ืขืœ ื”ืื•ืžื•ืช ืœื™ืคืจืข: ื”ื ื” ืฉื›ืจื• ืืชื•. ืžื–ื•ืžืŸ ืืชื• ืœืฆื“ื™ืงื™ื: ื•ืคืขื•ืœืชื•. ืฉื›ืจ ืคืขื•ืœื” ืฉืขืœื™ื• ืœื™ืชืŸ ืœื”ื:
shall come with a strong [hand] to mete out retribution upon the heathens. ([Mss. read:] Upon the nations.) behold His reward is with Him It is prepared with Him for the righteous. and His recompense [lit. His deed,] the recompense for the deed, which He is obliged to give them.

ืคืกื•ืง ื™ืดื ยท Verse 11

Hebrew:

ื›ึผึฐืจึนืขึถื”ึ™ ืขึถื“ึฐืจึฃื•ึน ื™ึดืจึฐืขึถึ”ื” ื‘ึผึดื–ึฐืจึนืขื•ึนึ™ ื™ึฐืงึทื‘ึผึตึฃืฅ ื˜ึฐืœึธืึดึ”ื™ื ื•ึผื‘ึฐื—ึตื™ืงึ–ื•ึน ื™ึดืฉื‚ึผึธึ‘ื ืขึธืœึ–ื•ึนืช ื™ึฐื ึทื”ึตึฝืœืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Like a shepherd who pastures the flock,[God] gathers up the lambsAnd carries them in an embrace,While gently driving the mother sheep.

One of Tanakh's tenderest images of providence: God as a shepherd who gathers the lambs in His arm, carries them in His bosom, and gently leads the nursing ewes. Metzudat David explains that God will lead Israel home from exile with this same gentleness; Radak adds that He will support every sick and broken one at their own pace, noting his father's insight that a shepherd tending his own flock has more compassion than a hired one.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ืจื•ืขื”. ืืฉืจ ืขื“ืจื• ื™ืจืขื” ื‘ื–ืจื•ืขื• ืžืงื‘ืฅ ื˜ืœืื™ื ื•ื‘ื—ื™ืงื• ื ื•ืฉืื: ืขืœื•ืช ื™ื ื”ืœ. ืžื™ื ื™ืงืชื ื‘ื ื™ื— ืžื“ื‘ืจ, ื”ืฆืืŸ ื”ืžื ื™ืงื•ืช: ื™ื ื”ืœ. ื›ืžื• ืžื ื”ืœ:
Like a shepherd [who] tends his flock Like a shepherd who tends his flock; with his arm he gathers lambs, and he carries them in his bosom. the nursing ones he leads [Jonathan renders:] The nursing ones he leads gently, the nursing sheep. he leads Heb. ื™ึฐื ึทื”ึตืœ, lit. he shall lead, like ืžึฐื ึทื”ึตืœ, he leads.

ืคืกื•ืง ื™ืดื‘ ยท Verse 12

Hebrew:

ืžึดื™ึพืžึธื“ึทึจื“ ื‘ึผึฐืฉืื‡ืขึณืœึœื•ึน ืžึทึ—ื™ึดื ื•ึฐืฉืึธืžึทึ™ื™ึดืึ™ ื‘ึผึทื–ึผึถึฃืจึถืช ืชึผึดื›ึผึตึ”ืŸ ื•ึฐื›ึธึฅืœ ื‘ึผึทืฉืึผึธืœึดึ–ืฉื ืขึฒืคึทึฃืจ ื”ึธืึธึ‘ืจึถืฅ ื•ึฐืฉืึธืงึทึคืœ ื‘ึผึทืคึผึถึ™ืœึถืกึ™ ื”ึธืจึดึ”ื™ื ื•ึผื’ึฐื‘ึธืขึ–ื•ึนืช ื‘ึผึฐืžึนืื–ึฐื ึธึฝื™ึดืืƒ

English:

Who measured the waters with a handโ€™s hollow,And gauged the skies with a span,And meted earthโ€™s dust with a measure,dmeasure Heb. shalish โ€œthird,โ€ probably a third of an ephah. And weighed the mountains with a scaleAnd the hills with a balance?

The hymn to God's incomparability begins: who measured the waters in the hollow of his hand, gauged the heavens with a span, and weighed the mountains in a balance? Rashi draws the logical conclusion โ€” He who had the power to do all this certainly has the power to keep these promises โ€” and Radak explains that the nations should not wonder if He frees Israel from their grip, for the Creator of the world from nothing can surely do so.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžื™ ืžื“ื“ ื•ื’ื•'. ื›ืœ ื–ื” ื”ื™ื” ื‘ื• ื›ื— ืœืขืฉื•ืช ื•ื›"ืฉ ืฉื™ืฉ ื‘ื• ื›ื— ืœืฉืžื•ืจ ื”ื‘ื˜ื—ื•ืช ื”ืœืœื•: ื‘ืฉืขืœื•. ื‘ื”ืœื™ื›ืชื• ืฉื ื' ื“ืจื›ืช ื‘ื™ื ืกื•ืกื™ืš (ื—ื‘ืงื•ืง ื’ืณ:ื˜ืดื•), ื‘ืฉืขืœื• ื›ืžื• (ื‘ืžื“ื‘ืจ ื›ืดื‘:ื›ืดื“) ื‘ืžืฉืขื•ืœ ื”ื›ืจืžื™ื ืฉื‘ื™ืœ, ื“"ื ืฉืขืœ ืฉื ื›ืœื™ ื”ื•ื ื•ื›ืŸ ื‘ืฉืขืœื™ ืฉืขื•ืจื™ื (ื™ื—ื–ืงืืœ ื™ื’): ืชื›ืŸ. ืืžื•ืœืื™"ืจ ื‘ืœืข"ื– ืœ' ืžื“ื” ื•ืžื ื™ืŸ ื›ืžื• ื•ืชื•ื›ืŸ ืœื‘ื ื™ื ืชืชื ื• (ืฉืžื•ืช ื”): ื•ื›ืœ ื‘ืฉืœื™ืฉ. ื•ืžื“ื“ ื‘ืฉืœื™ืฉื™ื•' ืฉืœื™ืฉ ืžื“ื‘ืจ ืฉืœื™ืฉ ื™ืฉื•ื‘ ืฉืœื™ืฉ ื™ืžื™' ื•ื ื”ืจื•ืช, ืœ"ื ื‘ืฉืœื™ืฉ ืžื’ื•ื“ืœ ืขื“ ืืžื” ืฉืœื™ืฉื™ ืœืืฆื‘ืขื•ืช, ื•ืžื ื—ื ืคื™' ืฉื”ื•ื ืฉื ื›ืœื™ ื•ื›ืŸ ื•ืชืฉืงืžื• ื‘ื“ืžืขื•ืช ืฉืœื™ืฉ (ืชื”ืœื™ื ืก): ื•ืฉืงืœ ื‘ืคืœืก ื”ืจื™ื. ื”ื›ืœ ืœืคื™ ื”ืืจืฅ ื”ืจ ื›ื‘ื“ ืชืงืข ื‘ืืจืฅ ืงืฉื” ื•ื”ืงืœื™ื ื‘ืืจืฅ ืจื›ื”:
Who measured etc. He had the power to do all this, and surely He has the power to keep these promises. with his gait Heb. ื‘ึผึฐืฉืึธืขึณืœื•ึน, with his walking, as it is said (Habakkuk 3:15): "You trod with Your horses in the sea." Comp. (Num. 22:24) "In the path (ื‘ึผึฐืžึดืฉืึฐืขื•ึนืœ) of the vineyards, a path (for walking)." Another explanation is that ืฉืึทืขึทืœ is the name of a receptacle. Comp. (Ezekiel 13:19) "For measures (ื‘ึผึฐืฉืึทืขึฒืœื•ึน) of barley." measured Amolad in O.F., an expression of measure and number. Comp. (Ex. 5:18) "And the number (ื•ึฐืชึนื›ึถืŸ) of bricks you shall give." and measured by thirds Heb. ื‘ึผึทืฉึผืึธืœึดืฉื, and measured by thirds, one third wilderness, one third civilization, and one third seas and rivers. Another interpretation: ื‘ึผึทืฉึผืึธืœึดืฉื, from the thumb to the middle finger, the third of the fingers. Menahem explains it as the name of a vessel. Comp. (Ps. 80:6) "And You gave them to drink tears with a vessel (ืฉืึธืœึดื™ืฉื) ." and weighed mountains with a scale Everything according to the earth, a heavy mountain He inserted into hard earth, and the light ones into soft earth.

ืคืกื•ืง ื™ืดื’ ยท Verse 13

Hebrew:

ืžึดึฝื™ึพืชึดื›ึผึตึฅืŸ ืึถืชึพืจึ–ื•ึผื—ึท ื™ึฐื”ึนื•ึธึ‘ื” ื•ึฐืึดึ–ื™ืฉื ืขึฒืฆึธืชึฅื•ึน ื™ื•ึนื“ึดื™ืขึถึฝื ึผื•ึผืƒ

English:

Who has plumbed the mind of GOD?Can anyone disclose Godโ€™s plan?

Who has plumbed the spirit of God, and what counselor could inform Him? Radak explains that no angel, and certainly no man, guided His spirit or taught Him His counsel when He made the world; Rashi offers a reading that the verse refers to the holy spirit God placed in the mouths of the prophets, making their promises worthy of trust.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžื™ ืชื›ืŸ. ืืช ืจื•ื— ื”ืงื•ื“ืฉ ื‘ืคื™ ื”ื ื‘ื™ืื™ื ื”' ืชื›ื ื• ื•ื›ื“ืื™ ื”ื•ื ืœื”ืืžืŸ: ื•ืื™ืฉ ืขืฆืชื• ื™ื•ื“ื™ืขื ื•. ืจื•ื—ื• ื›ืŸ ืช"ื™ ื•ืœืคื™ ืžืฉืžืขื• ื•ืื™ืฉ ืขืฆืชื• ืžื•ืกื‘ ืœืจืืฉ ื”ืžืงืจื ืžื™ ืชื›ืŸ ืืช ืจื•ื—ื• ื•ืžื™ ืื™ืฉ ืขืฆืชื• ืืฉืจ ื™ื•ื“ื™ืขื ื• ืœื”ืงื‘"ื” ืขืฆื”:
Who meted the Holy Spirit in the mouth of the prophets? The Lord prepared it, and He is worthy of belief. and His adviser who informs Him [and the one with whom He takes counsel He informs] of His spirit. So did Jonathan render it. [Who meted out the spirit? The Lord, and the one with whom He takes counsel He informs him, i.e., the righteous in whom God confides, He informs of His plans for the future.] But, according to its context, ื•ึฐืึดื™ืฉื ืขึฒืฆึธืชื•ึน refers back to the beginning of the verse. Who meted out His spirit and who is His adviser who informs the Holy One, blessed be He, of counsel?

ืคืกื•ืง ื™ืดื“ ยท Verse 14

Hebrew:

ืึถืชึพืžึดึคื™ ื ื•ึนืขึธืฅึ™ ื•ึทื™ึฐื‘ึดื™ื ึตึ”ื”ื•ึผ ื•ึทึฝื™ึฐืœึทืžึผึฐื“ึตึ–ื”ื•ึผ ื‘ึผึฐืึนึฃืจึทื— ืžึดืฉืึฐืคึผึธึ‘ื˜ ื•ึทื™ึฐืœึทืžึผึฐื“ึตึฃื”ื•ึผ ื“ึทึ”ืขึทืช ื•ึฐื“ึถึฅืจึถืšึฐ ืชึผึฐื‘ื•ึผื ึ–ื•ึนืช ื™ื•ึนื“ึดื™ืขึถึฝื ึผื•ึผืƒ

English:

Whom did [God] consult, and who bestowed understanding,Providing guidance in the way of right?Who guided [God] in knowledgeAnd made known the path of wisdom?

Whom did God consult, and who taught Him the path of justice and knowledge? Metzudat David explains that the repeated questions are rhetorical flourish emphasizing that no one instructed Him; Rashi turns the question toward the nations โ€” with which of them did God ever take counsel as He did with His prophets, or teach wisdom as He gave Avraham the heart to recognize Him on his own?
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืืช ืžื™ ื ื•ืขืฅ ื•ื™ื‘ื™ื ื”ื•. ืืช ืžื™ ืžืŸ ื”ืขื›ื•"ื ื ื•ืขืฅ ื›ืžื• ืฉื ื•ืขืฅ ืขื ื”ื ื‘ื™ืื™' ื›ืžื• ืฉื ื' ื‘ืื‘ืจื”ื ื•ื”' ืืžืจ ื”ืžื›ืกื” ืื ื™ ืžืื‘ืจื”ื (ื‘ืจืืฉื™ืช ื›ื•) ื•ื’ื•': ื•ื™ื‘ื™ื ื”ื• ื•ื™ืœืžื“ื”ื• ื‘ืื•ืจื— ืžืฉืคื˜. ืืช ืžื™ ืžืŸ ื”ืขื›ื•"ื ืขืฉื” ื›ืŸ ืฉืœืžื“ื• ื—ื›ืžื” ื›ืžื• ืฉืขืฉื” ืœืื‘ืจื”ื ืฉื ืชืŸ ืœื‘ ืœื”ื›ื™ืจื• ืžืืœื™ื• ื•ืœื”ื‘ื™ืŸ ื‘ืชื•ืจ' ืฉื ื' ื•ื™ืฉืžื•ืจ ืžืฉืžืจืชื™ ื•ืื•ืžืจ ืœืžืขืŸ ืืฉืจ ื™ืฆื•ื” (ืฉื ื™ื—) ื•ื’ื•' ื•ื›ืœื™ื•ืชื™ื• ื”ื™ื• ื ื•ื‘ืขื•ืช ื—ื›ืžื” ืฉื ื' ืืฃ ืœื™ืœื•ืช ื™ืกืจื•ื ื™ ื›ืœื™ื•ืชื™ (ืชื”ืœื™ื ื˜ื–) (ืืช ืžื™ ื ื•ืขืฅ ื•ื™ื‘ื™ื ื”ื•. ื”ืื™ืฉ ืœื”ืงื‘"ื” ื”ืŸ ื›ืœ ื’ื•ื™ื ืœืคื ื™ื• ื›ืžืจ ืžื“ืœื™ ื•ืื™ืš ื™ืœืžื“ื• ืœื•):
With whom did He take counsel and give him to understand With which of the heathens ([mss., K'li Paz:] nations) did He take counsel, as He took counsel with the prophets, as it is said concerning Abraham (Gen. 18:17): "Do I conceal from Abraham...?" and give him to understand, and teach him in the way of justice With which one of the heathens ([mss., K'li Paz:] nations) did He do so, that He taught him wisdom as He did to Abraham, to whom He gave a heart to recognize Him by himself and to understand the Torah, as it is said (ibid. 26:5): "And he kept My charge," and Scripture states further (ibid. 18:19), "For he commands etc." And his kidneys would pour forth wisdom to him, as it is said (Ps. 16:7): "Even at night my kidneys chastised me." (With whom did He take counsel and who gave Him to understand [With which man did He take counsel and which] man gave the Holy One, blessed be He, [to understand?] Behold all the nations are like a drop in a bucket, and how could they teach Him?)

ืคืกื•ืง ื˜ืดื• ยท Verse 15

Hebrew:

ื”ึตึคืŸ ื’ึผื•ึนื™ึดืึ™ ื›ึผึฐืžึทึฃืจ ืžึดื“ึผึฐืœึดึ”ื™ ื•ึผื›ึฐืฉืึทึฅื—ึทืง ืžึนืื–ึฐื ึทึ–ื™ึดื ื ึถื—ึฐืฉืึธึ‘ื‘ื•ึผ ื”ึตึฅืŸ ืึดื™ึผึดึ–ื™ื ื›ึผึทื“ึผึทึฅืง ื™ึดื˜ึผึฝื•ึนืœืƒ

English:

The nations are but a drop in a bucket,Reckoned as dust on a balance;The very coastlands are lifted like motes.

Before God the nations are a drop from a bucket and dust on the scales; the coastlands He lifts like fine powder. Rashi explains the imagery vividly โ€” the bitter drop that drips from the bottom of the bucket, the dust worn off corroding scales โ€” and Radak draws the conclusion: since He made everything without helper or teacher, the nations are powerless to prevent Him from taking Israel out from among them.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืŸ ื’ื•ื™ื ื›ืžืจ ืžื“ืœื™. ื”ืขื›ื•"ื ื”ืžืžืื ื™ื ืœื”ื›ื™ืจ ืืช ื‘ื•ืจืื ื•ืื™ืŸ ื—ืฉื•ื‘ื™ืŸ ืœื• ืœื”ืขืžื™ื“ ืžื”ื ืœื ื‘ื™ืื™ื ืœื’ืœื•ืช ืกื•ื“ื•: ื›ืžืจ ืžื“ืœื™. ื›ื˜ื™ืคื” ืžืจื” ื”ืžื˜ืคื˜ืคืช ืžืฉื•ืœื™ ื”ื“ืœื™ ื•ืžืฉืงืข ื˜ื ื•ืคืช ื”ืžื™ื ื•ืจื•ืงื‘ื™ืŸ ื”ืขืฅ, ืœื™ืžื•ื ื™ื“"ื ื‘ืœืข"ื–: ื•ื›ืฉื—ืง ืžืื–ื ื™ื. ืฉื”ื ื—ื•ืฉ' ืžืขืœื” ืขื™ืคื•ืฉ ื•ืžืฉืชื—ืง: ื›ื“ืง. ืื‘ืง ื“ืง: ื™ื˜ื•ืœ. ื›ืื‘ืง ื”ื ื™ืฉื ื•ืขื•ืœื” ืขืœ ื™ื“ื™ ืจื•ื— ื›ื“ืง ืืฉืจ ื™ื ื˜ืœ:
Behold the nations are like a drop from a bucket And are not worthy to Him to appoint some of them as prophets to reveal His secret. like a drop from a bucket Heb. ื›ึผึฐืžึทืจ, like a bitter drop that drips from the bottom of the bucket, bitter from the putrid water that is embedded in the bucket and the decay of the wood, limonede in O.F. and like the dust of a balance for the copper corrodes and wears off. like fine fine dust. that blows away [lit. that will be taken.] Like dust that is picked up and goes up through the wind, like fine dust that is carried away.

ืคืกื•ืง ื˜ืดื– ยท Verse 16

Hebrew:

ื•ึผืœึฐื‘ึธื ึ•ื•ึนืŸ ืึตึฅื™ืŸ ื“ึผึตึ–ื™ ื‘ึผึธืขึตึ‘ืจ ื•ึฐื—ึทึจื™ึผึธืชึ”ื•ึน ืึตึฅื™ืŸ ื“ึผึตึ–ื™ ืขื•ึนืœึธึฝื”ืƒย {ืค}

English:

Lebanon is not fuel enough,Nor its beasts enough for sacrifice.

All the trees of Lebanon would not suffice for altar fuel, nor all its beasts for a burnt offering. Metzudat David explains that given God's greatness no sacrifice could be adequate to Him; Radak reads it against the nations who denied God's power to redeem Israel โ€” when they see the redemption and regret their words, no offering they could bring would atone for them.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืื™ืŸ ื“ื™ ื‘ืขืจ. ืขืœ ืžื–ื‘ื—ื•: ื•ื—ื™ืชื•. ืฉืœ ืœื‘ื ื•ืŸ, ืื™ืŸ ื“ื™ ืขื•ืœื”, ื“"ื ื•ืœื‘ื ื•ืŸ ืื™ืŸ ื“ื™ ื‘ืขืจ ื•ื’ื•' ืœื›ืคืจ ืขืœ ืขื•ืŸ ื”ืื•ืžื•ืช:
there is not enough to burn on His altar. and its beasts (the beasts] of the Lebanonthere is not enough for burnt offerings. Another explanation is: And the Lebanon etc. to expiate the iniquity of the heathens.

ืคืกื•ืง ื™ืดื– ยท Verse 17

Hebrew:

ื›ึผื‡ืœึพื”ึทื’ึผื•ึนื™ึดึ–ื ื›ึผึฐืึทึฃื™ึดืŸ ื ึถื’ึฐื“ึผึ‘ื•ึน ืžึตืึถึฅืคึถืก ื•ึธืชึนึ–ื”ื•ึผ ื ึถื—ึฐืฉืึฐื‘ื•ึผึพืœึฝื•ึนืƒ

English:

All nations are as naught in Godโ€™s sight,Who accounts them as less than nothing.

All the nations are as nothing before Him, accounted as emptiness and less than naught. Rashi explains that in His eyes they are as nothing and carry no weight before Him; Radak sharpens the phrase 'me-efes' to mean less than nothing, comparing it to the verse that mankind together is lighter than vapor.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ืื™ืŸ ื ื’ื“ื•. ื›ืื™ืŸ ื”ื ื‘ืขื™ื ื™ื• ื•ืื™ืŸ ื—ืฉื•ื‘ื™ืŸ ืœืคื ื™ื•:
All the nations are as naught before Him In His eyes they are as naught, and are not regarded by Him.

ืคืกื•ืง ื™ืดื— ยท Verse 18

Hebrew:

ื•ึฐืึถืœึพืžึดึ–ื™ ืชึผึฐื“ึทืžึผึฐื™ึฃื•ึผืŸ ืึตึ‘ืœ ื•ึผืžึทื”ึพื“ึผึฐืžึ–ื•ึผืช ืชึผึทึฅืขึทืจึฐื›ื•ึผ ืœึฝื•ึนืƒ

English:

To whom, then, can you liken God,With what form can you make comparison?

The central rhetorical question of the chapter: to whom can you liken God, and what form can you compare to Him? Radak explains that this opens the polemic against idolatry โ€” do not imagine that God resembles the powerless gods of the nations, for the idol is the work of human hands; Metzudat David notes the doubled phrasing that reinforces the question.

ืคืกื•ืง ื™ืดื˜ ยท Verse 19

Hebrew:

ื”ึทืคึผึถึ™ืกึถืœึ™ ื ึธืกึทึฃืšึฐ ื—ึธืจึธึ”ืฉื ื•ึฐืฆึนืจึตึ–ืฃ ื‘ึผึทื–ึผึธื”ึธึฃื‘ ื™ึฐืจึทืงึผึฐืขึถึ‘ื ึผื•ึผ ื•ึผืจึฐืชึปืงึฅื•ึนืช ื›ึผึถึ–ืกึถืฃ ืฆื•ึนืจึตึฝืฃืƒ

English:

The idol? A woodworker shaped it,And a smith overlaid it with gold,Forging links of silver.eForging links of silver Meaning of Heb. uncertain.

The satire of the idol begins: a craftsman casts it, a smith plates it with gold and forges silver chains. Rashi describes the process โ€” cast from iron or copper, then overlaid with plates of gold; Metzudat David drives home the irony that the idol needs chains to hold it in place, for it cannot move from its spot, and such a thing is being compared to God.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื ืกืš. ืœื• ืžืกื›ื”: ื ืกืš ื—ืจืฉ. ื—ืจืฉ ืฉืœ ื‘ืจื–ืœ ื ื•ืกื›ื• ืžื‘ืจื–ืœ ืื• ืžื ื—ื•ืฉืช ื•ืื—"ื› ื”ืฆื•ืจืฃ ืžืจืงืขื• ื‘ื˜ืกื™ ื–ื”ื‘ ื•ืžืฆืคื”ื• ืžืœืžืขืœื”: ื•ืจืชืงื•ืช. ืฉืœืฉืœืื•ืช:
melted Heb. ื ึธืกึทืšึฐ, an expression of melting (ืžึทืกึผึตื›ึธื”). the craftsman has melted The ironsmith has cast it from iron or from copper, and then the goldsmith plates it with plates of gold and covers it from above. and chains Heb. ื•ึผืจึฐืชึปืงื•ึนืช, and chains.

ืคืกื•ืง ื›ืณ ยท Verse 20

Hebrew:

ื”ึทึฝืžึฐืกึปื›ึผึธึฃืŸ ืชึผึฐืจื•ึผืžึธึ”ื” ืขึตึฅืฅ ืœึนืึพื™ึดืจึฐืงึทึ–ื‘ ื™ึดื‘ึฐื—ึธึ‘ืจ ื—ึธืจึธึคืฉื ื—ึธื›ึธืึ™ ื™ึฐื‘ึทืงึผึถืฉืึพืœึ”ื•ึน ืœึฐื”ึธื›ึดึฅื™ืŸ ืคึผึถึ–ืกึถืœ ืœึนึฅื ื™ึดืžึผึฝื•ึนื˜ืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

As a gift, someone chooses the mulberryfmulberry Heb. mesukkan; according to a Jewish tradition, preserved by Jerome, a kind of wood; a similar word denotes a kind of wood in Akkadian.โ€”A wood that does not rotโ€”Then seeks a skillful woodworkerTo make a firm idol,That will not topple.

Even one who cannot afford gold and silver chooses wood that will not rot and seeks a skilled craftsman to make an idol that will not topple. Metzudat David reads 'ha-mesukan' as the poor man and notes the absurdity โ€” if the idol must be secured against falling apart, how can it be likened to the Most High; Radak observes that such is their trust in the idol that even the poor man invests in one, while Rashi reads the word as one skilled at selecting durable wood.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืžืกื›ืŸ ืชืจื•ืžื”. ืื• ืื ื‘ื ืœืขืฉื•ืชื• ืฉืœ ืขืฅ ื”ืžืœื•ืžื“ ืœื”ื‘ื—ื™ืŸ ื‘ื™ืŸ ืขืฅ ื”ืžืชืงื™ื™ื ืœืฉืืจ ืขืฆื™ื ืฉืœื ื™ืจืงื‘ ืžื”ืจ ื™ื‘ื—ืจ: ื”ืžืกื›ืŸ. ื”ืžืœื•ืžื“ ื›ืžื• (ื‘ืžื“ื‘ืจ ื›ืดื‘:ืœืณ) ื”ื”ืกื›ืŸ ื”ืกื›ื ืชื™: ืชืจื•ืžื”. ื”ืคืจืฉื” ื‘ืจื™ืจืช ื”ืขืฆื™ื:
He who is accustomed to select ื”ึทืžึฐืกึปื›ึผึธืŸ ืชึผึฐืจื•ึผืžึธื”. Or, if he comes to make it of wood, one who is accustomed to discern between a durable tree and other trees, chooses a tree that does not decay quickly. He who is accustomed Heb. ื”ึทืžึฐืกึปื›ึผึธืŸ. Comp. (Num. 22:30) "Have I been accustomed (ื”ึทื”ึทืกึฐื›ึผึตืŸ ื”ึดืกึฐื›ึผึทื ึฐืชึผึดื™)?" to select Heb. ืชึผึฐืจื•ึผืžึธื”, separation, selection of the trees.

ืคืกื•ืง ื›ืดื ยท Verse 21

Hebrew:

ื”ึฒืœึคื•ึนื ืชึตึฝื“ึฐืขื•ึผึ™ ื”ึฒืœึฃื•ึนื ืชึดืฉืึฐืžึธึ”ืขื•ึผ ื”ึฒืœึ›ื•ึนื ื”ึปื’ึผึทึฅื“ ืžึตืจึนึ–ืืฉื ืœึธื›ึถึ‘ื ื”ึฒืœื•ึนืึ™ ื”ึฒื‘ึดึฃื™ื ื•ึนืชึถึ”ื ืžื•ึนืกึฐื“ึ–ื•ึนืช ื”ึธืึธึฝืจึถืฅืƒ

English:

Do you not know?Have you not heard?Have you not been toldFrom the very first?Have you not discernedHow the earth was founded?gHow the earth was founded Meaning of Heb. uncertain.

Four questions confront the idolaters: do you not know, have you not heard, were you not told from the beginning, have you not understood the foundations of the earth? Metzudat David maps the questions onto reason, instruction, and received tradition; Radak's lengthy comment traces how idolatry arose from star worship that decayed into worship of the images themselves, and argues that contemplating the ordered elements leads reason itself to knowledge of a Creator who governs His world.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืœื ืชื“ืขื•. ืžื•ืกื“ื•ืช ื”ืืจืฅ ืžื™ ื™ืกื“ื” ื•ืื•ืชื• ื”ื™ื” ืœื›ื ืœืขื‘ื•ื“:
Do you not know...the foundations of the earth Who founded it, and you should have worshipped Him.

ืคืกื•ืง ื›ืดื‘ ยท Verse 22

Hebrew:

ื”ึทื™ึผึนืฉืึตื‘ึ™ ืขึทืœึพื—ึฃื•ึผื’ ื”ึธืึธึ”ืจึถืฅ ื•ึฐื™ึนืฉืึฐื‘ึถึ–ื™ื”ึธ ื›ึผึทื—ึฒื’ึธื‘ึดึ‘ื™ื ื”ึทื ึผื•ึนื˜ึถึคื” ื›ึทื“ึผึนืงึ™ ืฉืึธืžึทึ”ื™ึดื ื•ึทื™ึผึดืžึฐืชึผึธื—ึตึฅื ื›ึผึธืึนึ–ื”ึถืœ ืœึธืฉืึธึฝื‘ึถืชืƒ

English:

It is [God] who is enthroned above the vault of the earth,So that its inhabitants seem as grasshoppers;Who spread out the skies like gauze,Stretched them out like a tent to dwell inโ€”

God is enthroned above the circle of the earth, its inhabitants like grasshoppers before Him, the heavens stretched out like a curtain and spread like a tent to dwell in. Rashi explains 'chug' as a circle drawn with a compass; Radak describes the earth as the point at the center of the surrounding sphere of heaven, and explains 'the One who sits' as a metaphor, like a person seated on a great height to whom everything below appears tiny.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื—ื•ื’. ืœ' ืžื—ื•ื’ื” (ืœืงืžืŸ ืžื“) ืขื•ื’ืœ ืงื•ืžืค"ืฉ ื‘ืœืข"ื–: ื•ื™ื•ืฉื‘ื™ื”. ืœืคื ื™ื• ื›ื—ื’ื‘ื™ื: ื›ื“ื•ืง. ื›ื™ืจื™ืขื” ื˜ื™ื™ืœ"ื ื‘ืœืข"ื–:
the circle Heb. ื—ื•ึผื’, an expression similar to (infra 44:13) "And with a compass (ื•ึผื‘ึทืžึผึฐื—ื•ึผื’ึธื”)," a circle (compas in O.F.). and whose inhabitants are to Him [lit. before Him] like grasshoppers. like a curtain Heb. ื›ึทื“ึผึนืง, a curtain, toile in French.

ืคืกื•ืง ื›ืดื’ ยท Verse 23

Hebrew:

ื”ึทื ึผื•ึนืชึตึฅืŸ ืจื•ึนื–ึฐื ึดึ–ื™ื ืœึฐืึธึ‘ื™ึดืŸ ืฉืึนึฅืคึฐื˜ึตื™ ืึถึ–ืจึถืฅ ื›ึผึทืชึผึนึฅื”ื•ึผ ืขึธืฉื‚ึธึฝื”ืƒ

English:

Bringing potentates to naught,Making rulers of the earth as nothing.

The same God brings princes to nothing and makes the judges of the earth as emptiness. Radak explains that rulers who take pride in their greatness and trust in their power and armies are undone by Him โ€” He demonstrates that He is master of the world, impoverishing and enriching, bringing low and raising up.

ืคืกื•ืง ื›ืดื“ ยท Verse 24

Hebrew:

ืึทึฃืฃ ื‘ึผึทืœึพื ึดื˜ึผึธึ—ืขื•ึผ ืึทึšืฃ ื‘ึผึทืœึพื–ึนืจึธึ”ืขื•ึผ ืึทึ›ืฃ ื‘ึผึทืœึพืฉืึนืจึตึฅืฉื ื‘ึผึธืึธึ–ืจึถืฅ ื’ึผึดื–ึฐืขึธึ‘ื ื•ึฐื’ึทืึพื ึธืฉืึทึคืฃ ื‘ึผึธื”ึถืึ™ ื•ึทื™ึผึดื‘ึธึ”ืฉืื•ึผ ื•ึผืกึฐืขึธืจึธึ–ื” ื›ึผึทืงึผึทึฅืฉื ืชึผ๏ฟฝ๏ฟฝืฉื‚ึผึธืึตึฝืืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Hardly are they planted,Hardly are they sown,Hardly has their stemTaken root in earth,When [God] blows upon them and they dry up,And the storm bears them off like straw.

Scarcely are the mighty planted or sown, scarcely has their stem taken root, when God blows on them and they wither, and the storm carries them off like straw. Rashi explains the descending sequence โ€” it is as if they were never planted, indeed never even sown, and when uprooted their stump will never regrow; Metzudat David adds that a mere breath suffices to destroy them.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืืฃ ื‘ืœ ื ื˜ืขื•. ืืฃ ื”ืจื™ ื”ื ื›ืžื™ ืฉืœื ื ื˜ืขื•: ืืฃ ื‘ืœ ื–ืจืขื•. ื•ืขื•ื“ ื™ืชืจ ืžื›ืืŸ ืฉื™ืฉื•ืจืฉื• ื•ื™ืขืงืจื• ื›ืืœื• ืœื ื–ื•ืจืขื•, ื–ืจื™ืข' ืคื—ื•ืชื” ืžื ื˜ื™ืขื”: ื‘ืœ ืฉื•ืจืฉ ื‘ืืจืฅ ื’ื–ืขื. ืœื›ืฉื™ืขืงืจื• ืœื ื™ืฉืจื™ืฉ ื”ื’ื–ืข ื‘ืืจืฅ ืฉื™ื”ื ืžื—ืœื™ืฃ ื›ืœ ืฉื•ืจืฉ ืฉื‘ืžืงืจื ื˜ืขืžื• ื‘ืื•ืช ืจืืฉื•ื ื” ื•ื ืงื•ื“ื” ื”ืจื™"ืฉ ืคืชื— ื•ื–ื” ื˜ืขืžื• ืœืžื˜ื” ื•ื ืงื•ื“ ืงืžืฅ ืœืคื™ ืฉื”ื•ื ืœืฉื•ืŸ ืคื•ืขืœ ืื™ื ืจืฆื™ื "ื™ ื‘ืœืข"ื–:
Even [as though] they were not planted They are even as though they were not planted. even [as though] they were not sown And still more than this, that they shall be uprooted and plucked out, as if they were not sown. Sowing is less than planting. their trunk is not rooted in the earth When they will be plucked out, the trunk will not take root in the ground that it will grow up anew. Every ืฉืึนืจึถืฉื, root, in Scripture is accented on the first letter, and the 'reish' is vowelized with a 'pattah' [segol]. This one, however, is accented on the latter syllable and it is vowelized with a 'kamatz katan' [tzeireh] because it is a verb, present tense, [enracinant in French] being rooted.

ืคืกื•ืง ื›ืดื” ยท Verse 25

Hebrew:

ื•ึฐืึถืœึพืžึดึฅื™ ืชึฐื“ึทืžึผึฐื™ึ–ื•ึผื ึดื™ ื•ึฐืึถืฉืึฐื•ึถึ‘ื” ื™ึนืืžึทึ–ืจ ืงึธื“ึฝื•ึนืฉืืƒ

English:

To whom, then, can you liken Me,To whom can I be compared?โ€”says the Holy One.

The question of verse 18 returns, now in God's own voice: 'To whom will you liken Me, that I should be his equal, says the Holy One.' Radak explains that nothing can truly be compared to Him โ€” since no likeness holds, He is singular, the Creator of the entire world; Metzudat David reads it as the conclusion drawn from all the preceding proofs of His power.

ืคืกื•ืง ื›ืดื• ยท Verse 26

Hebrew:

ืฉื‚ึฐืื•ึผึพืžึธืจึจื•ึนื ืขึตื™ื ึตื™ื›ึถึคื ื•ึผืจึฐืื•ึผึ™ ืžึดึฝื™ึพื‘ึธืจึธึฃื ืึตึ”ืœึผึถื” ื”ึทืžึผื•ึนืฆึดึฅื™ื ื‘ึฐืžึดืกึฐืคึผึธึ–ืจ ืฆึฐื‘ึธืึธึ‘ื ืœึฐื›ึปืœึผึธืึ™ ื‘ึผึฐืฉืึตึฃื ื™ึดืงึฐืจึธึ”ื ืžึตืจึนึคื‘ ืื•ึนื ึดื™ืึ™ ื•ึฐืึทืžึผึดึฃื™ืฅ ื›ึผึนึ”ื—ึท ืึดึ–ื™ืฉื ืœึนึฅื ื ึถืขึฐื“ึผึธึฝืจืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Lift high your eyes and see:Who created these?The One who sends out their host by count,Who calls them each by name:Given such great might and vast power,Not one fails to appear.

Lift your eyes on high and see who created these: God brings out the host of heaven by number, calls each star by name, and by His great might not one is missing. Metzudat David explains that their unfailing permanence testifies to His power, since He made them to endure forever; Radak develops the verse into a call to study the heavens, for contemplating the stars โ€” created things, not creators โ€” leads a person to recognize the One who made them.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžื™ ื‘ืจื ืืœื”. ื›ืœ ื”ืฆื‘ื ืืฉืจ ืชืจืื• ื‘ืžืจื•ื: ืžืจื•ื‘ ืื•ื ื™ื. ืฉื™ืฉ ืœื• ื•ืฉื”ื•ื ืืžื™ืฅ ื›ื— ืื™ืฉ ืžื”ืฆื‘ื ืœื ื ืขื“ืจ ืฉืœื ื™ืงืจื ื‘ืฉื:
who created these All the host that you will see on high. because of His great might that He has, and that He is strong in power, no one of His host is missing, that He does not call by name.

ืคืกื•ืง ื›ืดื– ยท Verse 27

Hebrew:

ืœึธึคืžึผึธื” ืชึนืืžึทืจึ™ ื™ึทืขึฒืงึนึ”ื‘ ื•ึผืชึฐื“ึทื‘ึผึตึ–ืจ ื™ึดืฉื‚ึฐืจึธืึตึ‘ืœ ื ึดืกึฐืชึผึฐืจึธึคื” ื“ึทืจึฐื›ึผึดื™ึ™ ืžึตื™ึฐื”ึนื•ึธึ”ื” ื•ึผืžึตืึฑืœึนื”ึทึ–ื™ ืžึดืฉืึฐืคึผึธื˜ึดึฅื™ ื™ึทืขึฒื‘ึฝื•ึนืจืƒ

English:

Why do you say, O Jacob,Why declare, O Israel,โ€œMy way is hid from GOD,My cause is ignored by my Godโ€?

The prophet turns to Israel's despair: why do you say, Jacob, 'my way is hidden from the LORD and my cause is ignored by my God'? Radak explains that the sheer length of the exile has bred the fear that God no longer watches over Israel or the suffering they endure; Rashi voices the complaint sharply โ€” as if God has overlooked all their service and withheld the reward due to the forefathers and to them.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืœืžื” ืชืืžืจ. ืขืžื™ ื™ืขืงื‘ ื•ืชื“ื‘ืจ ื‘ื’ืœื•ืช: ื ืกืชืจื” ื“ืจื›ื™ ืžื”'. ื”ืขืœื™ื ืžื ื’ื“ ืขื™ื ื™ื• ื›ืœ ืžื” ืฉืขื‘ื“ื ื•ื”ื• ื•ื”ืžืฉื™ืœ ืขืœื™ื ื• ืื•ืช' ืฉืœื ื™ื“ืขื•ื”ื•: ื•ืžืืœื”ื™ ืžืฉืคื˜ื™ ื™ืขื‘ื•ืจ. ื”ืขื‘ื™ืจ ืžืœืคื ื™ื• ืžืฉืคื˜ ื”ื’ืžื•ืœ ื”ื˜ื•ื‘ ืฉื”ื™' ืœื• ืœืฉืœื ืœืื‘ื•ืชื™ื ื• ื•ืœื ื•:
Why should you say My people ([K'li Paz, mss.:] the people of) Jacob, and speak in exile. My way has been hidden from the Lord He hid from before His eyes all that we served Him, and gave those who did not know Him, dominion over us. and from my God, my judgment passes? He ignores the judgment of the good reward He should have paid our forefathers and us.

ืคืกื•ืง ื›ืดื— ยท Verse 28

Hebrew:

ื”ึฒืœึจื•ึนื ื™ึธื“ึทึœืขึฐืชึผึธ ืึดืึพืœึนึฃื ืฉืึธืžึทึ—ืขึฐืชึผึธ ืึฑืœึนื”ึตึจื™ ืขื•ึนืœึธึคืโ€‰ื€โ€‰ื™ึฐื”ึนื•ึธื”ึ™ ื‘ึผื•ึนืจึตืึ™ ืงึฐืฆึฃื•ึนืช ื”ึธืึธึ”ืจึถืฅ ืœึนึฅื ื™ึดื™ืขึทึ–ืฃ ื•ึฐืœึนึฃื ื™ึดื™ื’ึธึ‘ืข ืึตึฅื™ืŸ ื—ึตึ–ืงึถืจ ืœึดืชึฐื‘ื•ึผื ึธืชึฝื•ึนืƒ

English:

Do you not know?Have you not heard? The ETERNAL is God from of old,Creator of the earth from end to end,Who never grows faint or weary,Whose wisdom cannot be fathomedโ€”

The answer to Jacob's complaint: the everlasting God, Creator of the ends of the earth, never faints and never wearies, and His understanding is unfathomable. Radak explains that He who ceaselessly turns the heavenly spheres cannot be suspected of fatigue, so the delay of redemption stems not from weakness but from a wisdom we cannot plumb; Rashi adds that the postponement is purposeful โ€” to finish off transgression and expiate sin through suffering.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื‘ื•ืจื ืงืฆื•ืช ื”ืืจืฅ ื•ื’ื•' ืื™ืŸ ื—ืงืจ ืœืชื‘ื•ื ืชื•. ื•ืžื™ ืฉื™ืฉ ืœื• ื›ื— ื›ื–ื” ื•ื—ื›ืžื” ื›ื–ื• ื”ื•ื ื™ื•ื“ืข ืืช ื”ืžื—ืฉื‘ื•ืช ืœืžื” ื”ื•ื ืžืื—ืจ ื˜ื•ื‘ืชื›ื ืืœื ื›ื“ื™ ืœื›ืœื•ืช ืืช ื”ืคืฉืข ื•ืœื”ืชื ืืช ื”ื—ื˜ืืช ืข"ื™ ื”ื™ืกื•ืจื™ืŸ:
the Creator of the ends of the earth...there is no fathoming His understanding And One who has such strength and such wisdomโ€”He knows the thoughts. Why does He delay your benefit, only to terminate the transgression and to expiate the sin through afflictions.

ืคืกื•ืง ื›ืดื˜ ยท Verse 29

Hebrew:

ื ึนืชึตึฅืŸ ืœึทื™ึผึธืขึตึ–ืฃ ื›ึผึนึ‘ื—ึท ื•ึผืœึฐืึตึฅื™ืŸ ืื•ึนื ึดึ–ื™ื ืขื‡ืฆึฐืžึธึฅื” ื™ึทืจึฐื‘ึผึถึฝื”ืƒ

English:

Who gives strength to the weary,Fresh vigor to the spent.

The God who never wearies gives strength to the weary and abundant vigor to the powerless. Rashi explains that He will ultimately renew strength for Israel's tiredness; Radak applies it directly to Israel in exile, faint and drained of power, whom God will invigorate when He wills, and Metzudat David notes the parallel doubling of the promise.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื ื•ืชืŸ ืœื™ืขืฃ ื›ื—. ื•ืกื•ืคื• ืœื”ื—ืœื™ืฃ ื›ื— ืœืขื™ื™ืคื•ืชื›ื:
Who gives the tired strength And who will eventually renew strength for your tiredness.

ืคืกื•ืง ืœืณ ยท Verse 30

Hebrew:

ื•ึฐื™ึดืขึฒืคึฅื•ึผ ื ึฐืขึธืจึดึ–ื™ื ื•ึฐื™๏ฟฝ๏ฟฝื’ึธึ‘ืขื•ึผ ื•ึผื‘ึทื—ื•ึผืจึดึ–ื™ื ื›ึผึธืฉืึฅื•ึนืœ ื™ึดื›ึผึธืฉืึตึฝืœื•ึผืƒ

English:

Youths may grow faint and weary,And young men stumble and fall;

Even youths grow faint and young men stumble โ€” the foil for the closing promise. Rashi reads 'ne'arim' as a play on words: the might of the enemies, stripped bare of mitzvot, will fail, and those now mighty will stumble; Radak explains that the wicked of the world, who add strength daily like youths, will find their power cut off when God so wills.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื™ืขืคื• ื ืขืจื™ื. ื’ื‘ื•ืจืช ื”ื›ืฉื“ื™' ื”ืžื ื•ืขืจื™ื ืžืŸ ื”ืžืฆื•ืช ืชื™ืขืฃ: ื•ื‘ื—ื•ืจื™ื ื›ืฉื•ืœ ื™ื›ืฉืœื•. ืื•ืชื ืฉื”ื ืขื›ืฉื™ื• ื’ื‘ื•ืจื™ื ื•ื—ื–ืงื™ื ื™ื›ืฉืœื• ื•ืืชื ืงื•ื™ ื”' ืชื—ืœื™ืคื• ื›ื— ื—ื“ืฉ ื•ื—ื–ืง:
Now youths shall become tired Heb. ื ึฐืขึธืจึดื™ื. The might of your enemies who are devoid (ืžึฐื ึนืขึธืจึดื™ื) of commandments, shall become faint. and young men shall stumble Those who are now mighty and strong, shall stumble, but you, who put your hope in the Lord shall gain new strength and power.

ืคืกื•ืง ืœืดื ยท Verse 31

Hebrew:

ื•ึฐืงื•ึนื™ึตึค ื™ึฐื”ึนื•ึธื”ึ™ ื™ึทื—ึฒืœึดึฃื™ืคื•ึผ ื›ึนึ”ื—ึท ื™ึทืขึฒืœึฅื•ึผ ืึตึ–ื‘ึถืจ ื›ึผึทื ึผึฐืฉืึธืจึดึ‘ื™ื ื™ึธืจึ™ื•ึผืฆื•ึผึ™ ื•ึฐืœึนึฃื ื™ึดื™ื’ึธึ”ืขื•ึผ ื™ึตืœึฐื›ึ–ื•ึผ ื•ึฐืœึนึฅื ื™ึดื™ืขึธึฝืคื•ึผืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

But they who trust in GOD shall renew their strengthAs eagles grow new plumes:hAs eagles grow new plumes Alluding to a popular belief that eagles regain their youth when they molt; cf. Ps. 103.5. They shall run and not grow weary,They shall march and not grow faint.

The chapter closes with its most beloved promise: those who hope in the LORD shall renew their strength and mount up with wings like eagles, running without weariness and walking without faintness. Radak explains that Israel, whose strength has failed in exile, will renew it like a felled tree that sprouts again, and cites Rav Saadia Gaon's tradition of the eagle that periodically renews its plumage and returns to its youth; Metzudat David pictures the exiles flying swiftly back to their land.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืื‘ืจ. ื›ื ืฃ:
wings [The Hebrew ืื‘ืจ means] a wing.

โ† Isaiah 39 | Isaiah 41 โ†’

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