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Isaiah 48

ื™ืฉืขื™ื”ื• ืคืจืง ืžืดื—

Section: ื ื‘ื™ืื™ื ยท ื ื‘ื™ืื™ื ืื—ืจื•ื ื™ื | Book: Isaiah | Chapter: 48 of 66 | Day: 195 of 742

Date: August 25, 2026


ืงืœืื•ื“ ืขืœ ื”ื ืดืš

Chapter 48 occupies a singular place among the consolation prophecies. Nowhere else in chapters 40-48 is comfort so thoroughly interlaced with rebuke: the chapter promises redemption from Babylon in the same breath that it indicts the very people being redeemed. The opening summons, โ€œHear this, O house of Jacobโ€ (ืฉืžืขื• ื–ืืช ื‘ื™ืช ื™ืขืงื‘), addresses a people โ€œwho swear by the name of the Lord and invoke the God of Israel โ€” but not in truth and not in righteousnessโ€ (ืœื ื‘ืืžืช ื•ืœื ื‘ืฆื“ืงื”). Rashi identifies the audience precisely: the two tribes, Judah and Benjamin, destined for the Babylonian exile โ€” spared Sennacheribโ€™s deportation because they were called after the Holy City and, in Hezekiahโ€™s days, leaned on the God of Israel, and therefore exiled later under Nebuchadnezzar, where a redemption through Cyrus awaited them. Radak presses the moral scandal underneath the opening charge: one who swears by the life of the king while rebelling against him deserves punishment, and Israel invokes the divine name with no fear of whether the oath is true or vain.

The chapterโ€™s central argument is prophecy as proof, aimed squarely at a stubborn people. God declared โ€œthe former thingsโ€ (ื”ืจืืฉื•ื ื•ืช) long in advance โ€” the downfall of Sennacherib, in the reading of Metzudat David and Radak, to which Rashi adds the redemption from Egypt โ€” and then โ€œsuddenly I acted, and they came to pass.โ€ The reason for the advance notice is stated with startling bluntness: โ€œBecause I knew that you are stubborn, and your neck is an iron sinew and your forehead bronzeโ€ (ื•ื’ื™ื“ ื‘ืจื–ืœ ืขืจืคืš ื•ืžืฆื—ืš ื ื—ื•ืฉื”). Radak unpacks the anatomy of obstinacy: a neck of iron cannot turn back toward the One who calls, and a brazen forehead feels no shame before rebuke. Had the events arrived unannounced, Israel would have said โ€œmy idol did them, my graven and molten image commanded them.โ€ Now God announces โ€œnew things, hidden thingsโ€ (ื—ื“ืฉื•ืช ื•ื ืฆื•ืจื•ืช) โ€” the fall of Babylon โ€” created at this very moment and withheld until now, so that no one can claim โ€œbehold, I knew them.โ€

At the theological center of the chapter stands a doctrine unique in its severity: redemption comes not from Israelโ€™s merit but for the sake of Godโ€™s own name. โ€œFor My nameโ€™s sake I defer My angerโ€ (ืœืžืขืŸ ืฉืžื™ ืืืจื™ืš ืืคื™); Israel is refined โ€œnot as silverโ€ but โ€œin the furnace of afflictionโ€ (ื‘ื›ื•ืจ ืขื ื™), and Radak hears mercy inside the metallurgy โ€” a silversmith burns away every impurity until almost nothing remains, but God refines through exile and suffering without consuming the nation. The doubled cry โ€œFor My sake, for My sake, I will actโ€ (ืœืžืขื ื™ ืœืžืขื ื™ ืืขืฉื”) gives the reason its final form: โ€œfor how should My name be profaned? And My glory I will not give to another.โ€ Rashi and Radak explain alike: were Israel destroyed, the nations would conclude that their gods had prevailed over the God of Israel. The rebuked people is redeemed so that the Redeemerโ€™s name remain unprofaned in the world.

Then the tone breaks into lament. โ€œIf only you had listened to My commandments โ€” your peace would be like a river, your righteousness like the waves of the seaโ€ (ืœื•ื ื”ืงืฉื‘ืช ืœืžืฆื•ืชื™ ื•ื™ื”ื™ ื›ื ื”ืจ ืฉืœื•ืžืš). Radak draws out the images: peace abundant as a riverโ€™s flowing waters, divine kindness following wave upon wave without pause, offspring countless as the sand โ€” and, Radak adds on the chapterโ€™s own terms, had Israel walked in the way God teaches โ€œfor your benefit,โ€ there would have been no Babylon and no need of this rescue at all. Yet even the lament carries consolation: though Israel did not listen, โ€œtheir name shall not be cut off nor destroyed from before Me.โ€

The chapter closes by closing an era. โ€œGo out from Babylon, flee from Chaldeaโ€ (ืฆืื• ืžื‘ื‘ืœ ื‘ืจื—ื• ืžื›ืฉื“ื™ื) is the climactic command of the entire Babylon-Cyrus cycle that began in chapter 40 โ€” the announcement, to be carried โ€œto the ends of the earth,โ€ that God has redeemed His servant Jacob. Radak notes that the flight implies no fear, for they leave openly and with song; the haste is pure eagerness. The departure is painted in Exodus colors โ€” no thirst in the wastelands, water gushing from the split rock โ€” and Radak candidly registers the puzzle that Ezra records no such miracles at the actual return, an observation that lets the verse reach beyond one return toward redemption itself. The final line, โ€œThere is no peace, says the Lord, for the wickedโ€ (ืื™ืŸ ืฉืœื•ื ืืžืจ ื”ืณ ืœืจืฉืขื™ื), which Rashi applies to Nebuchadnezzar and his seed, seals the section: from chapter 49 onward the prophet turns from Babylon and Cyrus to Zion and her comfort.


ืคืจืง ืžืดื— ยท Chapter 48

ืคืกื•ืง ืืณ ยท Verse 1

Hebrew:

ืฉืึดืžึฐืขื•ึผึพื–ึนึฃืืช ื‘ึผึตึฝื™ืชึพื™ึทืขึฒืงึนึ—ื‘ ื”ึทื ึผึดืงึฐืจึธืึดื™ืึ™ ื‘ึผึฐืฉืึตึฃื ื™ึดืฉื‚ึฐืจึธืึตึ”ืœ ื•ึผืžึดืžึผึตึฅื™ ื™ึฐื”ื•ึผื“ึธึ–ื” ื™ึธืฆึธึ‘ืื•ึผ ื”ึทึฝื ึผึดืฉืึฐื‘ึผึธืขึดึฃื™ืโ€‰ื€ ื‘ึผึฐืฉืึตึฃื ื™ึฐื”ึนื•ึธึ—ื” ื•ึผื‘ึตืืœึนื”ึตึคื™ ื™ึดืฉื‚ึฐืจึธืึตืœึ™ ื™ึทื–ึฐื›ึผึดึ”ื™ืจื•ึผ ืœึนึฅื ื‘ึถืึฑืžึถึ–ืช ื•ึฐืœึนึฅื ื‘ึดืฆึฐื“ึธืงึธึฝื”ืƒ

English:

Listen to this, O House of Jacob,Who bear the name IsraelAnd have issued from the watersawaters Emendation yields โ€œloins.โ€ of Judah,Who swear by the name of GOD And invoke the God of Israelโ€”Though not in truth and sincerityโ€”

The chapter opens with a summons to the house of Jacob, who swear by God's name and invoke Him 'but not in truth and not in righteousness'. Rashi identifies the audience as the two tribes of Judah and Benjamin, destined for the Babylonian exile, and Radak sharpens the charge: one who swears by the life of the king while rebelling against him deserves punishment.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืฉืžืขื• ื–ืืช. ืฉื ื™ ืฉื‘ื˜ื™ื ื”ืขืชื™ื“ื™ืŸ ืœืœื›ืช ื‘ื’ื•ืœื” ืœื‘ื‘ืœ: ื‘ื™ืช ื™ืขืงื‘ ื”ื ืงืจืื™ื ื‘ืฉื ื™ืฉืจืืœ. ื”ื•ื ืฉื‘ื˜ ื‘ื ื™ืžื™ืŸ ืฉืื™ื ื ื ืงืจืื™ื ืขืœ ืฉื‘ื˜ ื™ื”ื•ื“ื” ืืœื ืขืœ ืฉื ืกืชื ืฉื‘ื˜ื™ ื™ืฉืจืืœ: ื•ืžืžื™ ื™ื”ื•ื“ื” ื™ืฆืื•. ื•ืฉื‘ื˜ ื™ื”ื•ื“ื” ืฉื™ืฆืื• ื•ื ื–ืœื• ืžื™ืžื™ ื“ืœื™ื• ืฉืœ ื™ื”ื•ื“ื” ื›ืžื” ื“ืืช ืืžืจ ื™ื–ืœ ืžื™ื ืžื“ืœื™ื• (ื‘ืžื“ื‘ืจ ื›ืดื“:ื–ืณ): ืœื ื‘ืืžืช. ื›ืžื• ืฉืืžืจ (ื™ืจืžื™ื”ื• ื”ืณ:ื‘ืณ) ื•ืื ื—ื™ ื”' ื™ืืžืจื• ืœื›ืŸ ืœืฉืงืจ ื•ื’ื•' ื›ืœื•ืžืจ ืœื ื”ื™ื™ืชื ื›ื“ื™ ืœื™ื’ืืœ ืืœื ืขืœ ื›ื™ ืžืขื™ืจ ื”ืงื“ืฉ ื ืงืจืื• ื•ื”ื™ื ื’ืจืžื” ืœื”ื ืฉืœื ื’ืœื• ืขืฉืจืช ื”ืฉื‘ื˜ื™' ื‘ื™ืžื™ ืกื ื—ืจื‘ ื‘ื—ืœื— ื•ื—ื‘ื•ืจ ืฉืื™ืŸ ืœื”ื ื’ืื•ืœื”:
Hearken to this The two tribes destined to go in exile to Babylon. O house of Jacob, who are called by the name of Israel That is the tribe of Benjamin, who are not called by the tribe of Judah, but by the general name of the tribes of Israel. and who emanated from the waters of Judah And the tribe of Judah who emanated and ran from the waters of Judah's pail, as Scripture states (Num. 24: 7): "Water shall run out of his pails." neither in truth As Jeremiah said, (5:2) "And if they say, 'As the Lord lives,' surely they swear falsely," i.e., you were unworthy of being redeemed, but since they were called [as being] from the Holy City, and that caused them not to be exiled with the ten tribes in the time of Sennacherib, to Halah and Habor, for they have no redemption.

ืคืกื•ืง ื‘ืณ ยท Verse 2

Hebrew:

ื›ึผึดึฝื™ึพืžึตืขึดึคื™ืจ ื”ึทืงึผึนึ™ื“ึถืฉืึ™ ื ึดืงึฐืจึธึ”ืื•ึผ ื•ึฐืขึทืœึพืึฑืœึนื”ึตึฅื™ ื™ึดืฉื‚ึฐืจึธืึตึ–ืœ ื ึดืกึฐืžึธึ‘ื›ื•ึผ ื™ึฐื”ึนื•ึธึฅื” ืฆึฐื‘ึธืึ–ื•ึนืช ืฉืึฐืžึฝื•ึนืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

For youbyou Heb. โ€œthey.โ€ are called after the Holy Citycthe Holy City Emendation yields โ€œthe holy people.โ€ And youdyou Heb. โ€œthey.โ€ do lean on the God of Israel,Whose name is GOD of Hosts:

Though insincere, they call themselves after the Holy City and lean on the God of Israel. Rashi explains that this reliance in Hezekiah's days spared them exile under Sennacherib, so that they were exiled only under Nebuchadnezzar and could be redeemed through Cyrus; Metzudat David adds that God redeems them precisely so His name not seem powerless among the nations.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืขืœ ืืœื”ื™ ื™ืฉืจืืœ ื ืกืžื›ื•. ื‘ื™ืžื™ ื—ื–ืงื™ื”ื• ืฉื ืืžืจ ื‘ื• ื‘ื”' ืืœื”ื™ ื™ืฉืจืืœ ื‘ื˜ื— (ืž"ื‘ ื™ื—) ื”ื™ื ื’ืจืžื” ืœื”ื ืฉืœื ื’ืœื• ืืœื ื‘ื™ืžื™ ื ื‘ื•ื›ื“ื ืฆืจ ืฉื”ื’ืœื ืœื‘ื‘ืœ ื•ืชื”ื™ ืœื”ื ื’ืื•ืœื” ืขืœ ื™ื“ื™ ื›ื•ืจืฉ:
and they leaned on the God of Israel in the days of Hezekiah, about whom it is written (2 Kings 18:5): "He trusted in the Lord God of Israel." That caused them not to be exiled except in the days of Nebuchadnezzar, who exiled them to Babylon, and they had a redemption through Cyrus.

ืคืกื•ืง ื’ืณ ยท Verse 3

Hebrew:

ื”ึธืจึดึฝืืฉืึนื ื•ึนืชึ™ ืžึตืึธ๏ฟฝ๏ฟฝื– ื”ึดื’ึผึทึ”ื“ึฐืชึผึดื™ ื•ึผืžึดืคึผึดึฅื™ ื™ึธืฆึฐืึ–ื•ึผ ื•ึฐืึทืฉืึฐืžึดื™ืขึตึ‘ื ืคึผึดืชึฐืึนึฅื ืขึธืฉื‚ึดึ–ื™ืชึดื™ ื•ึทืชึผึธื‘ึนึฝืื ึธื”ืƒ

English:

Long ago, I foretold things that happened,From My mouth they issued, and I announced them;Suddenly I acted, and they came to pass.

God declared the 'former things' long before they happened, then acted suddenly and they came to pass. Metzudat David and Radak identify these with the overnight downfall of Sennacherib, foretold through the prophets; Rashi adds the redemption from Egypt as well. Fulfilled prediction is the credential the chapter will build on.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืจืืฉื•ื ื•ืช. ืฉืขื‘ืจื• ื’ืื•ืœืช ืžืฆืจื™ื ื•ืชืฉื•ืขืช ื—ื–ืงื™ื”ื• ืžื™ื“ ืกื ื—ืจื‘: ืžืื– ื”ื’ื“ืชื™. ืžื˜ืจื ื”ื™ื•ืชื ื•ืคืชืื•ื ืขืฉื™ืชื™ื: ื•ืชื‘ืื ื”. ื›ืžื• ืฉื”ื’ื“ืชื™ ืชื—ืœื” ืขืœ ืคื™ ื ื‘ื™ืื™:
The first things that passed, [viz.] the redemption from Egypt and Hezekiah's salvation from the hand of Sennacherib. I told from then When they had not yet come about, and suddenly I did it. and they came to pass as I told before through My prophets.

ืคืกื•ืง ื“ืณ ยท Verse 4

Hebrew:

ืžึดื“ึผึทืขึฐืชึผึดึ•ื™ ื›ึผึดึฅื™ ืงึธืฉืึถึ–ื” ืึธึ‘ืชึผึธื” ื•ึฐื’ึดึคื™ื“ ื‘ึผึทืจึฐื–ึถืœึ™ ืขื‡ืจึฐืคึผึถึ”ืšึธ ื•ึผืžึดืฆึฐื—ึฒืšึธึ– ื ึฐื—ื•ึผืฉืึธึฝื”ืƒ

English:

Because I know how stubborn you are(Your neck is like an iron sinewAnd your forehead bronze),

Here is the reason for the advance predictions: God knew Israel's stubbornness. Radak unpacks the images โ€” a neck like an iron sinew without joints, unable to turn back toward the One who calls, and a bronze forehead that feels no shame before rebuke, as in Jeremiah's 'they made their faces harder than rock'.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžื“ืขืชื™ ื›ื™ ืงืฉื” ืืชื”. ืžืืฉืจ ื™ื“ืขืชื™ ืื•ืชืš ื›ื™ ืงืฉื” ืืชื” ื•ืื ื™ื‘ื ื”ื ืก ื•ืœื ื”ื’ื“ืชื™ื• ืชื—ืœื” ืชืืžืจ ืขืฆื‘ื™ ืขืฉืื ื•ืœื ืžืืช ื”ืงื‘"ื” ื”ื ืœืคื™ื›ืš ืื’ื™ื“ ืœืš ืžืื– ื‘ื˜ืจ' ืชื‘ื ื•ื’ื•', ืžื“ืขืชื™ ืž"ื ื–ื• ืžืฉืžืฉืช ื ืชื™ื ืช ื˜ืขื ื›ืžื• ืœืคื™ ืฉื™ื“ืขืชื™ ื•ื“ื•ื’ืžืชื• ื›ื™ ืžืื”ื‘ืช ื”' ืืชื›ื ื•ืžืฉืžืจื• ืืช ื”ืฉื‘ื•ืขื” (ื“ื‘ืจื™ื ื–ืณ:ื—ืณ):
Because of My knowledge that you are obstinate. Heb. ืžึดื“ึผึทืขึฐืชึผึดื™. Because I knew you, that you are obstinate, and if the miracle would come and I had not told of it before, you would say, "My idol performed them, and they were not from the Holy One, blessed be He." Therefore, I told you from then; when it had not yet come to pass etc. ืžึดื“ึผึทืขึฐืชึผึดื™ [although usually translated 'from My knowledge,' in this case,] ; the 'mem' denotes the giving of a reason, like 'Because I knew.' A similar form [is found in Deut. 7:8:], "For, because of the Lord's love (ืžึตืึทื”ึฒื‘ึทืช) for you, and because of His observing (ื•ึผืžึดืฉึผืึธืžึฐืจื•ึน) the oath."

ืคืกื•ืง ื”ืณ ยท Verse 5

Hebrew:

ื•ึธืึทื’ึผึดึคื™ื“ ืœึฐืšึธึ™ ืžึตืึธึ”ื– ื‘ึผึฐื˜ึถึฅืจึถื ืชึผึธื‘ึ–ื•ึนื ื”ึดืฉืึฐืžึทืขึฐืชึผึดึ‘ื™ืšึธ ืคึผึถืŸึพืชึผึนืืžึทืจึ™ ืขื‡ืฆึฐื‘ึผึดึฃื™ ืขึธืฉื‚ึธึ”ื ื•ึผืคึดืกึฐืœึดึฅื™ ื•ึฐื ึดืกึฐื›ึผึดึ–ื™ ืฆึดื•ึผึธึฝืืƒ

English:

Therefore I told you long beforehand,Announced things to you ere they happenedโ€”That you might not say, โ€œMy idol caused them,My carved and molten images ordained them.โ€

Because of that stubbornness, God announced events before they occurred, so that Israel could never say 'my idol caused them, my graven and molten image commanded them'. Metzudat David explains that this is exactly why the fall of Sennacherib was proclaimed in advance rather than left to arrive unheralded.

ืคืกื•ืง ื•ืณ ยท Verse 6

Hebrew:

ืฉืึธืžึทึคืขึฐืชึผึธึฝ ื—ึฒื–ึตื”ึ™ ื›ึผึปืœึผึธึ”ื”ึผ ื•ึฐืึทืชึผึถึ–ื ื”ึฒืœึฃื•ึนื ืชึทื’ึผึดึ‘ื™ื“ื•ึผ ื”ึดืฉืึฐืžึทืขึฐืชึผึดึคื™ืšึธ ื—ึฒื“ึธืฉืื•ึนืชึ™ ืžึตืขึทึ”ืชึผึธื” ื•ึผื ึฐืฆึปืจึ–ื•ึนืช ื•ึฐืœึนึฅื ื™ึฐื“ึทืขึฐืชึผึธึฝืืƒ

English:

You have heard all this; look, must you not acknowledge it?eheard all this; look, must you not acknowledge it Meaning of Heb. uncertain. As of now, I announce to you new things,Well-guarded secrets you did not know.

Israel heard the predictions and saw them all fulfilled โ€” Rashi reads this as a demand that they testify that not one word failed. Now God announces 'new things', well-guarded secrets kept in His treasury, which Metzudat David and Radak identify as the coming downfall of Babylon.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืฉืžืขืช ื—ื–ื” ื›ืœื”. ืฉืžืขืช ื”ืจืืฉื•ื ื•ืช ืฉื”ื’ื“ืชื™ ืจืื” ืฉื‘ืื• ื›ื•ืœื: ื•ืืชื ื”ืœื•ื ืชื’ื™ื“ื•. ื•ืชืขื™ื“ื•ื ื™ ืืฉืจ ืœื ื ืคืœ ื“ื‘ืจ: ื”ืฉืžืขืชื™ืš ื—ื“ืฉื•ืช ืžืขืชื”. ืขืชื” ืื ื™ ื—ื•ื–ืจ ื•ืžืฉืžื™ืขื›ื ื—ื“ืฉื•ืช ืฉื”ื ื—ื“ืฉื•ืช ืœื›ื ื•ืœืคื ื™ ื”ื ื’ืœื•ื™ื•ืช ืžืขื•ืœื: ื•ื ืฆื•ืจื•ืช. ื•ืฉืžื•ืจื•ืช ื‘ืื•ืฆืจื•ืชื™ ื•ืืชื” ืœื ื™ื“ืขืชื:
You have heard, see all of it You have heard the first ones that I told; see that all of them have come about. and you, will you not tell and testify for Me that nothing failed? I let you hear new things from now Now I come back and let you hear new things that are new to you, but to Me they are revealed from time immemorial. and hidden things and things guarded in My treasure houses, and you did not know them.

ืคืกื•ืง ื–ืณ ยท Verse 7

Hebrew:

ืขึทืชึผึธึคื” ื ึดื‘ึฐืจึฐืื•ึผึ™ ื•ึฐืœึนึฃื ืžึตืึธึ”ื– ื•ึฐืœึดืคึฐื ึตื™ึพื™ึ–ื•ึนื ื•ึฐืœึนึฃื ืฉืึฐืžึทืขึฐืชึผึธึ‘ื ืคึผึถืŸึพืชึผึนืืžึทึ–ืจ ื”ึดื ึผึตึฅื” ื™ึฐื“ึทืขึฐืชึผึดึฝื™ืŸืƒ

English:

Only now are they created, and not of old;Before todayfBefore today Meaning of Heb. uncertain. you had not heard them;You cannot say, โ€œI knew them already.โ€

These new prophecies are 'created now', not of old, and were withheld until this moment so that Israel cannot claim 'behold, I knew them'. Metzudat David and Radak both explain that the moment a decree leaves God's mouth is itself the moment of its creation โ€” the prediction and the thing predicted are born together.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืขืชื”. ื ื‘ืจืื• ื•ืœื ืžืื– ื”ื: ื•ืœืคื ื™ ื™ื•ื. ื”ื™ื•ืชื ืื ื™ ืžืฉืžื™ืขื›ื: ื•ืœื ืฉืžืขืชื. ืขื“ ื”ื™ื•ื ื•ืœืคื ื™ ื™ื•ื ืžื•ืกื‘ ืขืœ ื”ืฉืžืขืชื™ืš ื”ืืžื•ืจ ืœืžืขืœื”:
Now they have been created and not from then are they. and before the day that they take place I let you hear of them. and you did not hear them until this day. The words, "and before the day," refer back to "I let you hear," as stated above.

ืคืกื•ืง ื—ืณ ยท Verse 8

Hebrew:

ื’ึผึทึฃื ืœึนึฝืึพืฉืึธืžึทึ—ืขึฐืชึผึธ ื’ึผึทึšื ืœึนึฃื ื™ึธื“ึทึ”ืขึฐืชึผึธ ื’ึผึทึ•ื ืžึตืึธึ–ื– ืœึนืึพืคึดืชึผึฐื—ึธึฃื” ืื‡ื–ึฐื ึถึ‘ืšึธ ื›ึผึดึคื™ ื™ึธื“ึทึ™ืขึฐืชึผึดื™ึ™ ื‘ึผึธื’ึฃื•ึนื“ ืชึผึดื‘ึฐื’ึผึ”ื•ึนื“ ื•ึผืคึนืฉืึตึฅืขึท ืžึดื‘ึผึถึ–ื˜ึถืŸ ืงึนึฅืจึธื ืœึธึฝืšึฐืƒ

English:

You had never heard, you had never known,Your ears were not opened of old.Though I know that you are treacherous,That you were called a rebel from birth,

Despite everything, Israel neither heard nor knew โ€” a people called 'rebellious from the womb', from the very moment God chose them. Rashi cites Rabbi Tanchuma: even as God descended to redeem Israel from Egypt, He foresaw their future treachery, yet redeemed them anyway for the sake of the oath to the Patriarchs.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื’ื ืœื ืฉืžืขืช ื•ื’ื•'. ืช"ื™ ืืฃ ืœื ืฉืžืขืช ืœืžื™ืœื™ ื ื‘ื™ื™ื ืืฃ ืœื ืงื‘ื™ืœืชื ืื•ืœืคืŸ ืื•ืจื™ื™ืชื ืืฃ ืœืคืชื’ืžื™ ื‘ืจื›ืŸ ื•ืœื•ื•ื˜ื™ืŸ ืงื™ื™ืžื™ ื“ืืงื™ืžื™ืช ืขืžื›ื•ืŸ ื‘ื—ื•ืจื‘ ืœื ืืจื›ื™ื ืชื ืื•ื“ื ืš: ื›ื™ ื™ื“ืขืชื™ ื‘ื’ื•ื“ ืชื‘ื’ื•ื“. ื›ืฉื™ืจื“ืชื™ ืœื”ืฆื™ืœืš ืžื™ื“ ืžืฆืจื™ื ื’ืœื•ื™ ื”ื™ื” ืœืคื ื™ ืฉืกื•ืคืš ืœื‘ื’ื•ื“ ื•ืืขืค"ื› ืฉืžืจืชื™ ืฉื‘ื•ืขื•ืช ืื‘ื•ืช ื•ื–ื”ื• ืฉื ื' ืจืื” ืจืื™ืชื™ ืืช ืขื ื™ ืขืžื™ (ืฉืžื•ืช ื’ืณ:ื–ืณ) ืฉืชื™ ืจืื™ื•ืช ืจื•ืื” ืื ื™ ืฉืกื•ืคืŸ ืœื‘ื’ื•ื“ ื•ืžื›ืœ ืžืงื•ื ืจืื™ืชื™ ืืช ืขื ื™ ืขืžื™ ื›ืš ื“ืจืฉ ืจ' ืชื ื—ื•ืžื: ื•ืคื•ืฉืข ืžื‘ื˜ืŸ. ืžืฉื”ื™ื™ืช' ื‘ืžืฆืจื™ื ื›ืžื• ืฉืžืคื•ืจืฉ (ื‘ื™ื—ื–ืงืืœ ื›ืณ:ื”ืณ) ื•ืื•ื“ืข ืœื”ื ื‘ืืจืฅ ืžืฆืจื™ื ื•ื’ื•' ื•ืื•ืžืจ ืืœื™ื”ื ื•ื’ื•':
Neither did you hearken Jonathan renders: Neither did you hearken to the words of the prophets, neither did you accept the teaching of the Torah, nor did you bend your ear to the words of the blessings and the curses of My covenant that I established with you at Horeb. for I knew that you would deal treacherously When I came down to save you from the hands of the Egyptians, it was revealed to Me that you would eventually deal treacherously. Nevertheless, I kept the oath of the Patriarchs. This is what is stated (Ex. 3:7): "I saw the affliction of My people." [The Hebrew expression for "I saw," is ืจึธืึนื” ืจึธืึดื™ืชึดื™, a double verb form, which denotes] two seeings. I see that they will eventually deal treacherously, but, nevertheless, I saw the affliction of My people. Rabbi Tanhuma expounded it in this manner. and...transgressor from the womb Since you were in Egypt, as it is related in Ezekiel (20:5): "And I made Myself known in the land of Egypt, etc. (v. 7) and I said to them, [Cast away, each man the abominations of his eyes, and do not contaminate yourselves with the idols of Egypt]."

ืคืกื•ืง ื˜ืณ ยท Verse 9

Hebrew:

ืœึฐืžึทึคืขึทืŸ ืฉืึฐืžึดื™ึ™ ืึทืึฒืจึดึฃื™ืšึฐ ืึทืคึผึดึ”ื™ ื•ึผืชึฐื”ึดืœึผึธืชึดึ–ื™ ืึถื—ึฑื˜ื‡ืึพืœึธึ‘ืšึฐ ืœึฐื‘ึดืœึฐืชึผึดึ–ื™ ื”ึทื›ึฐืจึดื™ืชึถึฝืšึธืƒ

English:

For the sake of My name I control My wrath;To My own glory, I am patientgI am patient Meaning of Heb. uncertain. with you,And I will not destroy you.

For the sake of His name God defers His anger and restrains His wrath rather than destroy Israel. Rashi derives the rare verb echetom from chotem, a nose โ€” God as it were closes His nostrils so the smoke of anger cannot escape; Radak adds that Israel's survival, generation after generation despite its deeds, is itself God's praise.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืืืจื™ืš ืืคื™. ืœืฉื•ืŸ ื”ื•ื” ื”ื•ื: ื•ืชื”ืœืชื™ ืื—ื˜ื ืœืš. ื•ื–ืืช ื”ื™ื ืชื”ืœืชื™ ืืฉืจ ืื—ื˜ื ืœืš ืœ' ื—ื•ื˜ื ืืกืชื•' ื—ื•ื˜ืžื™ ืžืฆืืช ืขืฉืŸ ื ื—ื™ืจื™ ื•ืžืงืฆื•ืฃ ืขืœื™ืš ืฉื”ื›ื•ืขืก ื™ื•ืฆื ืขืฉืŸ ืžื ื—ื™ืจื™ื• ื›ืžื” ื“ืืช ืืžืจ ืขืœื” ืขืฉืŸ ื‘ืืคื• (ืชื”ื™ืœื™ื ื™ืดื—:ื˜ืณ) ื•ื›ืŸ ื›ืœ ื—ืจื•ืŸ ืืฃ ื”ื•ื ืœืฉื•ืŸ ื—ื™ืžื•ื ื”ื—ื•ื˜ื ื—ืจื” ืืคื™ ื•ื›ืŸ ื•ืขืฆืžื™ ื—ืจื” ืžื ื™ ื—ื•ืจื‘ (ืื™ื•ื‘ ืœืณ:ืœืณ) ื ื—ืจ ื—ื•ื˜ืžื™ ืžืจื•ื‘ ื—ื™ืžื•ื:
I defer My anger Heb. (ืึทืึฒืจึดื™ืšึฐ ืึทืคึผึดื™). Despite the future form, it is an expression of the present. and My praise is that I restrain My wrath Heb. ืึถื—ึฑื˜ึธื. And this is My praise, that I restrain My wrath for you. ืึถื—ึฑื˜ึธื is an expression of ื—ึนื˜ึถื, a nose. I will close My nose not to allow the smoke of My nostrils to go out and not to be angry with you, for, when one is angry, smoke comes out of his nostrils, as Scripture states (Ps. 18:9): "Smoke rose in His nose." Likewise, every expression of 'kindling of anger' (ื—ึฒืจื•ึนืŸ ืึทืฃ) is an expression of the heating of the nose, (Job. 42:7) "My anger was kindled (ื—ึธืจึธื” ืึทืคึผึดื™)." Comp. also (ibid. 30:30) "And my bones were burnt (ื—ึธืจึธื”) from heat." My nose was heated (ื ึดื—ึทืจ) from much heat."

ืคืกื•ืง ื™ืณ ยท Verse 10

Hebrew:

ื”ึดื ึผึตึฅื” ืฆึฐืจึทืคึฐืชึผึดึ–ื™ืšึธ ื•ึฐืœึนึฃื ื‘ึฐื›ึธึ‘ืกึถืฃ ื‘ึผึฐื—ึทืจึฐืชึผึดึ–ื™ืšึธ ื‘ึผึฐื›ึฅื•ึผืจ ืขึนึฝื ึดื™ืƒ

English:

See, I refine you, but not as silver;I test you in the furnace of affliction.

Israel is refined 'but not as silver' โ€” tested instead in the furnace of affliction (kur oni). Radak hears mercy inside the metaphor: a silversmith burns away every impurity until almost nothing remains, but God refines through exile and suffering without consuming the nation; Rashi reads the crucible of affliction as chosen in place of the fire of Gehinnom.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืœื ื‘ื›ืกืฃ. ื•ืœื ืข"ื™ ืื•ืจ ืฉืœ ื’ื™ื”ื ื ื›ืฆื•ืจืฃ ื”ื›ืกืฃ ื‘ืื•ืจ: ื‘ื—ืจืชื™ืš. ื‘ื—ืจืชื™ ืœืš ื›ื•ืจ ืขื•ื ื™ ื›ื ื’ื“ ืื•ืจ ื›ื•ืจ ื”ื•ื ื›ืœื™ ืฉืžืชื™ื›ื™ืŸ ื‘ื• ื›ืกืฃ ื•ื–ื”ื‘:
but not as silver [lit. but not with silver.] Not with the fire of Gehinnom, as silver is refined through fire. I have chosen for you Heb. ื‘ึผึฐื—ึทืจึฐืชึผึดื™ืšึธ. I have chosen for you the crucible of poverty as opposed to the crucible of fire. A crucible (ื›ึผื•ึผืจ) is a vessel in which they melt silver and gold.

ืคืกื•ืง ื™ืดื ยท Verse 11

Hebrew:

ืœึฐืžึทืขึฒื ึดึงื™ ืœึฐืžึทืขึฒื ึดึ›ื™ ืึถืขึฑืฉื‚ึถึ–ื” ื›ึผึดึฃื™ ืึตึฃื™ืšึฐ ื™ึตื—ึธึ‘ืœ ื•ึผื›ึฐื‘ื•ึนื“ึดึ–ื™ ืœึฐืึทื—ึตึฅืจ ืœึนืึพืึถืชึผึตึฝืŸืƒย {ืค}

English:

For My sake, My own sake, do I actโ€”Lest [My name]h[My name] These words are supplied in some ancient versions; cf. v. 9. be dishonored!I will not give My glory to another.

'For My sake, for My sake, I will act' โ€” redemption comes not through Israel's merit but so that God's name not be profaned. Rashi and Radak explain the doubled cry: were Israel destroyed, the nations would say their gods had prevailed over the God of Israel, and God will not give His glory to another.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืœืžืขื ื™. ื•ืœืžืขืŸ ืฉืžื™ ื”ืงื“ื•ืฉ: ื›ื™ ืื™ืš ื™ื—ืœ. ืื™ืš ื™ื—ื•ืœืœ ืฉืžื™ ื‘ื”ื›ืจื™ืชื• ืืชื›ื ื•ื›ื‘ื•ื“ื™ ืœืื—ืจ ืœื ืืชืŸ ืฉืื•ื™ื‘ื™ ื™ืืžืจื• ื™ื“ ื’ืœื•ืœื™ื”ื ืจืžื”:
For My sake For the sake of My holy name. for how shall it be profaned How shall My name be profaned when I utterly destroy you? And My honor I will not give to another That your enemies shall say that their God is powerful.

ืคืกื•ืง ื™ืดื‘ ยท Verse 12

Hebrew:

ืฉืึฐืžึทึคืข ืึตืœึทื™ึ™ ื™ึทึฝืขึฒืงึนึ”ื‘ ื•ึฐื™ึดืฉื‚ึฐืจึธืึตึ–ืœ ืžึฐืงึนืจึธืึดึ‘ื™ ืึฒื ึดื™ึพื”ื•ึผืึ™ ืึฒื ึดึฃื™ ืจึดืืฉืึ”ื•ึนืŸ ืึทึ–ืฃ ืึฒื ึดึฅื™ ืึทื—ึฒืจึฝื•ึนืŸืƒ

English:

Listen to Me, O Jacob,Israel, whom I have called:I am the Oneโ€”I am the first,And I am the last as well.

The tone turns from rebuke to majesty. Rashi notes the two names: Jacob, given by his father, and Israel, given by God Himself ('Israel, whom I have called'). Radak reads the threefold declaration โ€” 'I am He, I am first, I am also last' โ€” as spanning all time: present, past, and future.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืฉืžืข ืืœื™ ื™ืขืงื‘. ืฉื ืฉืงืจื ืœืš ืื‘ื™ืš: ื•ื™ืฉืจืืœ ืžืงืจืื™. ืžืืชื™ ื ืงืจืืช ื™ืฉืจืืœ ื•ื™"ืช ื•ื™ืฉืจืืœ ืžื–ื•ืžื ื™:
Hearken to Me, O Jacob The name that your father called you. and Israel, who was called by Me You were called Israel by Me (Gen. 32:29). Jonathan renders: Israel, My summoned one.

ืคืกื•ืง ื™ืดื’ ยท Verse 13

Hebrew:

ืึทืฃึพื™ึธื“ึดื™ึ™ ื™ึธึฃืกึฐื“ึธื” ืึถึ”ืจึถืฅ ื•ึดื™ืžึดื™ื ึดึ–ื™ ื˜ึดืคึผึฐื—ึธึฃื” ืฉืึธืžึธึ‘ื™ึดื ืงึนืจึตึฅื ืึฒื ึดึ›ื™ ืึฒืœึตื™ื”ึถึ–ื ื™ึทืขึทืžึฐื“ึฅื•ึผ ื™ึทื—ึฐื“ึผึธึฝื•ืƒ

English:

My own hand founded the earth,My right hand spread out the skies.I call unto them, let them stand up.

God's hand founded the earth and His right hand spread out the heavens; He calls to them and they stand together. Radak gathers the classical readings of 'they stand up together', including his father's: heaven and earth would fly apart by their opposing natures had God not commanded them to stand, and His sustaining call maintains them at every moment.

ืคืกื•ืง ื™ืดื“ ยท Verse 14

Hebrew:

ื”ึดืงึผึธื‘ึฐืฆึคื•ึผ ื›ึปืœึผึฐื›ึถืึ™ ื•ึผึฝืฉืึฐืžึธึ”ืขื•ึผ ืžึดึฅื™ ื‘ึธื”ึถึ–ื ื”ึดื’ึผึดึฃื™ื“ ืึถืชึพืึตึ‘ืœึผึถื” ื™ึฐื”ึนื•ึธึฃื” ืึฒื”ึตื‘ึ”ื•ึน ื™ึทืขึฒืฉื‚ึถึคื” ื—ึถืคึฐืฆื•ึนึ™ ื‘ึผึฐื‘ึธื‘ึถึ”ืœ ื•ึผื–ึฐืจึนืขึ–ื•ึน ื›ึผึทืฉื‚ึฐื“ึผึดึฝื™ืืƒ

English:

Assemble, all of you, and listen!Who among youiyou Heb. โ€œthem.โ€ foretold these things:โ€œHe whom GOD lovesShall work the divine will against Babylon,And, with divine might, against Chaldeaโ€?jHe whom โ€ฆ Chaldea Meaning of Heb. uncertain.

The nations are challenged to assemble: which of their gods foretold these things? 'He whom the Lord loves shall do His will on Babylon' โ€” Rashi, Metzudat David, and Radak all identify the beloved agent as Cyrus, whose arm will strike Chaldea. Radak adds why he earned the title: unlike Sennacherib and Nebuchadnezzar, Cyrus credited his conquests to the God of heaven.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”' ืื”ื‘ื•. ืœื–ื” ืฉื™ืขืฉื” ื—ืคืฆื• ืฉืœ ื”ืงื‘"ื” ื‘ื‘ื‘ืœ: ื•ื–ืจื•ืขื•. ื™ืจืื” ื‘ืืจืฅ ื›ืฉื“ื™ื ื•ืขืœ ื›ื•ืจืฉ ืืžืจ ื›ืŸ:
The Lord loves him He who will perform the will of the Holy One, blessed be He, upon Babylon. and [show] His arm He will show in the land of the Chaldees, and concerning Cyrus he states this.

ืคืกื•ืง ื˜ืดื• ยท Verse 15

Hebrew:

ืึฒื ึดึฅื™ ืึฒื ึดึ›ื™ ื“ึผึดื‘ึผึทึ–ืจึฐืชึผึดื™ ืึทืฃึพืงึฐืจึธืืชึดึ‘ื™ื• ื”ึฒื‘ึดืึนืชึดึ–ื™ื• ื•ึฐื”ึดืฆึฐืœึดึฅื™ื—ึท ื“ึผึทืจึฐื›ึผึฝื•ึนืƒ

English:

I, I predicted, and I called him;I have brought him and he shall succeed in his mission.

'I, I have spoken; I have also called him' โ€” God alone summoned Cyrus, brought him against Babylon, and will prosper his way. Radak observes that God literally called him by name, as in the verse 'to His anointed, to Cyrus'; Metzudat David reads the calling as God stirring Cyrus's heart to the task.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืื ื™. ื’ืืœืชื™ ื™ืฉืจืืœ ืžืžืฆืจื™ื ื•ืื ื™ ืื’ืืœ ื›ืœ ื™ืฉืจืืœ ืžื’ืœื•ืช ืื—ืจื•ืŸ ื•ืžืืจื‘ืข ื›ื ืคื•ืช ื”ืืจืฅ: ืืฃ ืงืจืืชื™ื•. ืœื›ื•ืจืฉ, ื•ื™"ืช ื”' ืื”ื‘ื• ืœื™ืฉืจืืœ ืืฃ ืงืจืืชื™ื• ืœืื‘ืจื”ื ื•ืงืจื™ืื” ื–ื• ืœ' ื’ื™ื“ื•ืœ ืœื”ื™ื•ืช ืžืงื•ืจืื™ ื›ืžื• ืืœื” ืงืจื•ืื™ ื”ืขื“ื” (ื‘ืžื“ื‘ืจ ืืณ:ื˜ืดื–):
I redeemed Israel from Egypt, and I will redeem all Israel from the last exile and from the four corners of the earth. I even called him [i.e., I called] Cyrus. Others say: The Lord loves Israel. I even called him, [i.e.,] Abraham. This calling is an expression of exaltation, to be My called one. Comp. (Num. 1:16), "These are the called ones of the congregation."

ืคืกื•ืง ื˜ืดื– ยท Verse 16

Hebrew:

ืงึดืจึฐื‘ึงื•ึผ ืึตืœึทึฃื™ ืฉืึดืžึฐืขื•ึผึพื–ึนึ—ืืช ืœึนึคื ืžึตืจึนืืฉืึ™ ื‘ึผึทืกึผึตึฃืชึถืจ ื“ึผึดื‘ึผึทึ”ืจึฐืชึผึดื™ ืžึตืขึตึฅืช ื”ึฑื™ื•ึนืชึธึ–ื”ึผ ืฉืึธึฃื ืึธึ‘ื ึดื™ ื•ึฐืขึทืชึผึธึ—ื” ืึฒื“ึนื ึธึงื™ ื™ึฑื”ึนื•ึดึ›ื” ืฉืึฐืœึธื—ึทึ–ื ึดื™ ื•ึฐืจื•ึผื—ึฝื•ึนืƒย {ืค}

English:

Draw near to Me and hear this:From the beginning, I did not speak in secret;From the time anything existed, I was there.kthere I.e., I foretold it through prophets. โ€œAnd now the Sovereign GOD has sent me, endowed with divine spirit.โ€lendowed with divine spirit Lit. โ€œand His spirit.โ€

The prophet himself steps forward: from the beginning God never spoke in secret, and 'now the Lord God has sent me, and His spirit'. Rashi records the midrash of Rabbi Tanchuma that all the prophets already stood at Sinai, each appointed from the moment of the decree he would one day announce; Radak explains 'His spirit' as the angel through whom the prophetic message came.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžืขืช ื”ื™ื•ืชื” ืฉื ืื ื™. ืžืขื™ื“ืŸ ื“ืื™ืชืคืจืฉื• ืขืžืžื™ื ืžื“ื—ืœืชื™ ืชืžืŸ ืื ื ืงืจื™ื‘ืชื™ื” ืœืื‘ืจื”ื ืื‘ื•ื›ื•ืŸ ืœืคื•ืœื—ื ื™: ื•ืขืชื” ื”' ืืœื”ื™ื ืฉืœื—ื ื™ ื•ืจื•ื—ื• ืืžืจ ื ื‘ื™ื ื•ื›ืขืŸ ื”' ืืœื”ื™ื ืฉืœื—ื ื™ ื•ืžื™ืžืจื™ื” ืขื™ืจื•ื‘ื™ ื“ื‘ืจื™ื ืžื™ ืฉืืžืจ ื–ื” ืœื ืืžืจ ื–ื”, ื•ืžื“ืจืฉ ืื’ื“ื” ืจื‘ื™ ืชื ื—ื•ืžื ืคื™ืจืฉ ืฉืžืขื• ื–ืืช ืชื•ืจืช ืžืฉื” ืฉื ื' ื‘ื” ื–ืืช ื”ืชื•ืจื” ืœื ืžืจืืฉ ื‘ืกืชืจ ื“ื‘ืจืชื™ ื‘ืกื™ื ื™ ื•ื”ื ื‘ื™ื ืื•ืžืจ ืžืขืช ื”ื™ื•ืช' ืœืื•ืชื• ื“ื‘ืจ ืฉื”ื•ื ืื•ืžืจ ืฉื ืื ื™, ื•ืœืžื“ื ื• ืžื›ืืŸ ืฉื›ืœ ื”ื ื‘ื™ืื™' ืขืžื“ื• ื‘ืกื™ื ื™ ื•ืขืช' ืฉืœื—ื ื™ ืœื”ื ื‘ื ืืœื™ื”ื ื•ืืฃ ืœืฉื•ืŸ ื–ื” ื™ืฉื ื• ืขื™ืจื•ื‘ ื“ื‘ืจื™ื ืœื ืžืจืืฉ ื‘ืกืชืจ ื“ื‘ืจืชื™ ืืžืจื” ืฉื›ื™ื ื” ืžืขืช ื”ื™ื•ืชื” ืฉื ืื ื™ ืื•ืžืจ ื”ื ื‘ื™ื ื•ื™ืฉ ืœืคืชื•ืจ ืฉืœื ื™ื”ื• ืขื™ืจื•ื‘ื™ ื“ื‘ืจื™ื ืงืจื‘ื• ืืœื™ ืฉืžืขื• ื–ืืช ืฉืื ื™ ืžืชื ื‘ื ืœื›ื ืขืœ ืžืคืœืช ื‘ื‘ืœ ื•ื’ืื•ืœืชื›ื ืœื ืžืจืืฉ ื‘ืกืชืจ ื“ื‘ืจืชื™ ืื•ืชื” ืžืขืช ื”ื™ื•ืช' ืฉื’ื–ืจ ื”ืงื‘"ื” ืœื”ื‘ื™ื' ืฉื ื”ื™ื™ืชื™ ืœื•ืžื“ (ืก"ื ืœืžื“ืช) ืฉืžืฉืขืช ื”ื’ื–ื™ืจื” ื”ืงื‘"ื” ืžืขืžื™ื“ ื”ื ื‘ื™ื ืฉืขืชื™ื“ ืœื”ื ื‘ื ืขืœ ื”ื“ื‘ืจ ื‘ืกื•ืฃ ืคืžืœื™ื ืฉืœ ืžืขืœื” ื•ืืข"ืค ืฉืขื“ื™ื™ืŸ ืื™ื ื• ื ื•ืฆืจ:
from the time it was, there was I [Jonathan paraphrases:] From the time the nations ceased fearing Me, there I brought Abraham your father near to My service. and now, the Lord God has sent me, and His spirit [Jonathan paraphrases:] Said the prophet, "And now, the Lord God has sent me, and His word." This is an intermingling of words. The one who said this did not say that [i.e., the first part of the verse was said by God, and the second part by the prophet]. And the Aggadic Midrash of Rabbi Tanhuma (Yithro 21) explains: Hearken to thisโ€”This alludes to Moses' Torah, referred to as "This is the Torah." In the beginning, I did not speak in secretat Sinai. And the prophet says, "From the time that thing was that, He says, I was there." And we learned from here that all the prophets stood at Sinai. And now He sent me to prophesy to them. Even in this version there is an intermingling of words. "In the beginning I did not speak in secret," was said by the Shechinah. "From the time it was, there was I," was said by the prophet. It is possible to interpret it so that there should not be intermingling of words [as follows:] Draw near to me, hearken to this what I prophesy to you regarding the downfall of Babylon and your redemption. In the beginning I did not speak that in secret. From the time it was, that the Holy One, blessed be He, decreed to bring it, there I was. This teaches that from the time of the decree, the Holy One, blessed be He, appoints the prophet who is destined to prophesy regarding the matter in the council of the heavenly household, although it has not yet been created.

ืคืกื•ืง ื™ืดื– ยท Verse 17

Hebrew:

ื›ึผึนื”ึพืึธืžึทึงืจ ื™ึฐื”ึนื•ึธึ›ื” ื’ึผึนืึทืœึฐืšึธึ– ืงึฐื“ึฃื•ึนืฉื ื™ึดืฉื‚ึฐืจึธืึตึ‘ืœ ืึฒื ึดึจื™ ื™ึฐื”ึนื•ึธึคื” ืึฑืœึนื”ึถึ™ื™ืšึธึ™ ืžึฐืœึทืžึผึถื“ึฐืšึธึฃ ืœึฐื”ื•ึนืขึดึ”ื™ืœ ืžึทื“ึฐืจึดึฝื™ื›ึฐืšึธึ– ื‘ึผึฐื“ึถึฅืจึถืšึฐ ืชึผึตืœึตึฝืšึฐืƒ

English:

Thus said GOD your Redeemer,The Holy One of Israel:I the ETERNAL One am your God,Instructing you for your own benefit.Guiding you in the way you should go.

God introduces Himself as Redeemer and Teacher โ€” 'who instructs you for your own benefit, who leads you on the way you should go'. Radak notes the poignancy: had Israel walked in the way God teaches, they would have lived in peace, never been exiled to Babylon, and never needed this rescue at all.

ืคืกื•ืง ื™ืดื— ยท Verse 18

Hebrew:

ืœึฅื•ึผื ื”ึดืงึฐืฉืึทึ–ื‘ึฐืชึผึธ ืœึฐืžึดืฆึฐื•ึบืชึธึ‘ื™ ื•ึทื™ึฐื”ึดึคื™ ื›ึทื ึผึธื”ึธืจึ™ ืฉืึฐืœื•ึนืžึถึ”ืšึธ ื•ึฐืฆึดื“ึฐืงึธืชึฐืšึธึ– ื›ึผึฐื’ึทืœึผึตึฅื™ ื”ึทื™ึผึธึฝืืƒ

English:

If only you would heed My commands!Then your prosperity would be like a river,Your triumph like the waves of the sea.

The lament of missed possibility: 'If only you had heeded My commandments โ€” your peace would be like a river, your righteousness like the waves of the sea'. Radak draws out the images: peace abundant as a river's many waters, with no enemy hand able to touch you, and acts of divine kindness following one another endlessly like wave after wave.

ืคืกื•ืง ื™ืดื˜ ยท Verse 19

Hebrew:

ื•ึทื™ึฐื”ึดึคื™ ื›ึทื—ื•ึนืœึ™ ื–ึทืจึฐืขึถึ”ืšึธ ื•ึฐืฆึถืึฑืฆึธืึตึฅื™ ืžึตืขึถึ–ื™ืšึธ ื›ึผึดืžึฐืขึนืชึธึ‘ื™ื• ืœึนืึพื™ึดื›ึผึธืจึตึงืช ื•ึฐึฝืœึนืึพื™ึดืฉืึผึธืžึตึ›ื“ ืฉืึฐืžึ–ื•ึน ืžึดืœึผึฐืคึธื ึธึฝื™ืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Your offspring would be as many as the sand,Their issue as many as its grains.mgrains Meaning of Heb. uncertain. Their name would never be cut offOr obliterated from before Me.

Obedience would also have made Israel's offspring countless as the sand and its grains โ€” Rashi reads 'its issue' as the fish of the sea in their multitude. Yet Metzudat David and Radak both stress the consolation folded into the close: even though Israel did not listen, their name will never be utterly cut off from before God.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ืžืขื•ืชื™ื•. ืฉืœ ื™ื ื›ื“ื’ื™ ื”ื™ื ืœืจื•ื‘:
like its innards of the sea, like the fish of the sea for multitude.

ืคืกื•ืง ื›ืณ ยท Verse 20

Hebrew:

ืฆึฐืึฃื•ึผ ืžึดื‘ึผึธื‘ึถืœึฎ ื‘ึผึดืจึฐื—ึฃื•ึผ ืžึดื›ึผึทืฉื‚ึฐื“ึผึดื™ืึ’ ื‘ึผึฐืงึฃื•ึนืœ ืจึดื ึผึธึ—ื” ื”ึทื’ึผึดึคื™ื“ื•ึผ ื”ึทืฉืึฐืžึดึ™ื™ืขื•ึผึ™ ื–ึนึ”ืืช ื”ื•ึนืฆึดื™ืึ–ื•ึผื”ึธ ืขึทื“ึพืงึฐืฆึตึฃื” ื”ึธืึธึ‘ืจึถืฅ ืึดืžึฐืจึ•ื•ึผ ื’ึผึธืึทึฅืœ ื™ึฐื”ึนื•ึธึ–ื” ืขึทื‘ึฐื“ึผึฅื•ึน ื™ึทืขึฒืงึนึฝื‘ืƒ

English:

Go forth from Babylon,Flee from Chaldea!Declare this with loud shouting,Announce this,Bring out the word to the ends of the earth!Say: โ€œGOD has redeemedJacobโ€”Godโ€™s servant!โ€

The climactic command of the whole Babylon cycle: 'Go out from Babylon, flee from Chaldea', proclaiming with ringing song to the ends of the earth that God has redeemed His servant Jacob. Radak explains that the 'flight' implies no fear โ€” they leave openly, with a high hand and with joy โ€” the word denotes only eager speed.

ืคืกื•ืง ื›ืดื ยท Verse 21

Hebrew:

ื•ึฐืœึนึฃื ืฆึธืžึฐืึ—ื•ึผ ื‘ึผื‡ึฝื—ึณืจึธื‘ื•ึนืชึ™ ื”ื•ึนืœึดื™ื›ึธึ”ื ืžึทึฅื™ึดื ืžึดืฆึผึ–ื•ึผืจ ื”ึดื–ึผึดึฃื™ืœ ืœึธึ‘ืžื•ึน ื•ึทื™ึผึดึจื‘ึฐืงึทืขึพืฆึ”ื•ึผืจ ื•ึทื™ึผึธื–ึปึ–ื‘ื•ึผ ืžึธึฝื™ึดืืƒ

English:

They have known no thirst,Though they were led through parched places;[God] made water flow for them from the rock,Cleaving the rock so that water gushed forth.

The return is painted in Exodus colors: no thirst in the parched wastelands, water flowing from the split rock. Radak candidly raises the puzzle that if this prophecy concerns the return from Babylon, as it appears, the book of Ezra records no such miracles for the returnees โ€” a question that presses the promise beyond its plain historical frame.

ืคืกื•ืง ื›ืดื‘ ยท Verse 22

Hebrew:

ืึตึฃื™ืŸ ืฉืึธืœึ”ื•ึนื ืึธืžึทึฅืจ ื™ึฐื”ึนื•ึธึ–ื” ืœึธืจึฐืฉืึธืขึดึฝื™ืืƒย {ืค}

English:

There is no safetyโ€”said GODโ€”for the wicked.

The refrain that seals this section of the book: 'There is no peace, says the Lord, for the wicked'. Rashi applies it to Nebuchadnezzar and his seed, and Metzudat David to the Babylonians who fall even as Israel goes free โ€” redemption and judgment are two faces of one decree. Radak notes that the parallel refrain recurs later in the book, marking off its divisions.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืœืจืฉืขื™ื. ืœื ื‘ื•ื›ื“ื ืฆืจ ื•ื–ืจืขื•:
for the wicked For Nebuchadnezzar and his seed.

โ† Isaiah 47 | Isaiah 49 โ†’

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