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Nach YomiIsaiah ยท ื™ืฉืขื™ื”ื•Chapter 51

Isaiah 51

ื™ืฉืขื™ื”ื• ืคืจืง ื ืดื

Section: ื ื‘ื™ืื™ื ยท ื ื‘ื™ืื™ื ืื—ืจื•ื ื™ื | Book: Isaiah | Chapter: 51 of 66 | Day: 198 of 742

Date: August 28, 2026

ืงืœืื•ื“ ืขืœ ื”ื ืดืš

Isaiah 51 belongs to the great sequence of consolation that dominates the second half of the book, and it is structured around three imperatives of awakening that give the chapter its architecture. It opens with a summons to the people to listen (shimโ€™u), moves to a summons addressed to the arm of the Lord to awake (uri uri), and culminates in a summons to Jerusalem to rouse herself (hitโ€™oreri hitโ€™oreri). This threefold movement carries the reader from remembering the past, through invoking Godโ€™s power, to the reversal of Jerusalemโ€™s fate. The chapter is not merely a collection of comforting oracles; it is a carefully wrought progression from ancestral memory to eschatological restoration.

The opening call to those who pursue righteousness directs them to look to the rock from which they were hewn and the quarry from which they were dug (v1). The commentators uniformly read these figures as Abraham and Sarah: the rock is Abraham the father, the quarry the womb of Sarah who bore the nation. The point, as Rashi and Metzudat David draw out, is that God took a single man and made him many, and just as He blessed and multiplied that one, so He will restore the singular and beleaguered nation among the peoples. Radak adds the striking observation that this appeal follows the consolation of Zion precisely because Abraham and Sarah were despaired of having a child in their old age, only to be remembered by God; so too Israel, when its exile grows long and it despairs of redemption, will be remembered. The wilderness of Zion will be made like Eden and her desert like the garden of the Lord (v3), with gladness, thanksgiving, and the sound of music restored.

The middle of the chapter turns to the endurance of Godโ€™s salvation against the transience of the created order. Torah and justice will go forth as a light to the peoples (v4-5), and though the heavens vanish like smoke and the earth wear out like a garment, Godโ€™s salvation stands forever and His righteousness will not be shattered (v6). The reproach of mortal enemies need not be feared, for the moth will consume them like cloth while Godโ€™s righteousness endures for all generations (v7-8). Here the chapter poses the classic contrast between the perishable oppressor and the eternal faithfulness of God, a theme the commentators variously apply to the fall of the nations and the permanence of Israel.

The chapterโ€™s most vivid and ancient poetry emerges in the second awakening: Awake, awake, put on strength, O arm of the Lord (v9). Rashi identifies this as the prophetโ€™s own prayer, and the imagery reaches back to the exodus in mythic-poetic language. The arm of the Lord is the one who hacked Rahav in pieces and pierced the dragon (tanin), and who dried up the sea and made its depths a road for the redeemed to cross (v9-10). The commentators read Rahav as Egypt and the dragon as Pharaoh, so that the primeval-sounding combat becomes a poetic retelling of the splitting of the Sea of Reeds. This memory of the first redemption becomes the ground for the prayer that the ransomed of the Lord return to Zion with everlasting joy, sorrow and sighing fleeing away (v11). God then answers as the Comforter: I, I am the One who comforts you (v12); why fear mortal man who is like grass, forgetting the Maker who stretched out the heavens (v12-13)? The same God who stirs the sea has placed His words in the prophetโ€™s mouth and sheltered the nation under His hand (v15-16).

The final movement rouses Jerusalem herself. She has drunk from Godโ€™s hand the cup of His wrath and drained the bowl of reeling to its dregs (v17); she lies with no child to guide her, struck by ruin and famine and sword, her sons swooning in the streets like an antelope caught in a net (v18-20). Then comes the great reversal: God, who champions His peopleโ€™s cause, takes the cup of staggering out of Jerusalemโ€™s hand, declaring she will never drink it again, and places it instead into the hand of her tormentors who had made her back into ground to be trodden (v21-23). The cup of wrath, that recurring prophetic image of judgment, passes from the victim to the oppressor. In this way the chapter closes the arc it began: the nation hewn from Abraham and Sarah, comforted like Eden, redeemed as at the sea, is lifted from the dust and her afflicters are made to drink what she has suffered.

ืคืจืง ื ืดื ยท Chapter 51

ืคืกื•ืง ืืณ ยท Verse 1

Hebrew:

ืฉืึดืžึฐืขึฅื•ึผ ืึตืœึทึ›ื™ ืจึนึฅื“ึฐืคึตื™ ืฆึถึ–ื“ึถืง ืžึฐื‘ึทืงึฐืฉืึตึฃื™ ื™ึฐื”ึนื•ึธึ‘ื” ื”ึทื‘ึผึดึ™ื™ื˜ื•ึผึ™ ืึถืœึพืฆึฃื•ึผืจ ื—ึปืฆึผึทื‘ึฐืชึผึถึ”ื ื•ึฐืึถืœึพืžึทืงึผึถึฅื‘ึถืช ื‘ึผึ–ื•ึนืจ ื ึปืงึผึทืจึฐืชึผึถึฝืืƒ

English:

Listen to Me, you who pursue justice,You who seek GOD:Look to the rock you were hewn from,To the quarry you were dug from.

The prophet calls those who pursue righteousness to look back to their origins, to the 'rock' from which they were hewn and the 'quarry' from which they were dug. Rashi, Metzudat David, and Radak all read the rock as Abraham and the quarry as Sarah, the ancestral source from which the nation came forth.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืืœ ืฆื•ืจ ื—ื•ืฆื‘ืชื. ืžืžื ื•: ื•ืืœ ืžืงื‘ืช ื‘ื•ืจ. ืฉื ื•ืงื‘ื™ืŸ ื•ื—ื•ืฆื‘ื™ืŸ ื‘ื” ืืช ื”ื‘ื•ืจื•ืช ืืฉืจ ื ื•ืงืจืชื ื‘ื”: ื ื•ืงืจืชื. ืœ' ื ืงืจืช ื”ืฆื•ืจ (ืฉืžื•ืช ืœืดื’:ื›ืดื‘) ื™ืงืจื•ื” ืขื•ืจื‘ื™ ื ื—ืœ (ืžืฉืœื™ ืœืณ:ื™ืดื–) ื•ืžื™ ื”ื•ื ื”ืฆื•ืจ ื”ื•ื ืื‘ืจื”ื ืื‘ื™ื›ื ื•ืžื™ ื”ื™ื ื”ืžืงื‘ืช ื”ื™ื ืฉืจื” ืืฉืจ ื—ื•ืœืœืชื›ื ืืฉืจ ื™ืœื“ืชื›ื ืœ' ื›ื™ ื—ืœื” ื’ื ื™ืœื“ื” (ืœืงืžืŸ ืกื•):
look at the rock whence you were hewn from it. and at the hole of the pit Heb. ืžึทืงึผึถื‘ึถืช. With which they penetrate (ื ื•ึนืงึฐื‘ึดื™ืŸ) and hew the pits. you were dug with which you were dug. you were dug Heb. ื ึปืงึผึทืจึฐืชึผึถื, an expression similar to (Ex. 33.22) "The cleft (ื ึดืงึฐืจึทืช) of the rock"; (Prov. 30:17) "The ravens of the brook shall pick it (ื™ึดืงึผึฐืจื•ึผื”ึธ)." And who is the rock? He is Abraham your forefather. And who is the hole? She is Sarah who bore you. [ืชึผึฐื—ื•ึนืœึถืœึฐื›ึถื means] 'who bore you,' an expression similar to (infra 66: 8) "For Zion experienced pangs (ื—ึธืœึธื”) and also bore."

ืคืกื•ืง ื‘ืณ ยท Verse 2

Hebrew:

ื”ึทื‘ึผึดึ™ื™ื˜ื•ึผึ™ ืึถืœึพืึทื‘ึฐืจึธื”ึธึฃื ืึฒื‘ึดื™ื›ึถึ”ื ื•ึฐืึถืœึพืฉื‚ึธืจึธึ–ื” ืชึผึฐื—ื•ึนืœึถืœึฐื›ึถึ‘ื ื›ึผึดึฝื™ึพืึถื—ึธึฃื“ ืงึฐืจึธืืชึดึ”ื™ื• ื•ึทืึฒื‘ึธืจึฐื›ึตึ–ื”ื•ึผ ื•ึฐืึทืจึฐื‘ึผึตึฝื”ื•ึผืƒ

English:

Look back to Abraham your fatherAnd to Sarah who brought you forth.For he was only one when I called him,But I blessed him and made him many.

The verse names explicitly what the previous image concealed: Abraham the father and Sarah who bore the nation. As Rashi and Metzudat David explain, Abraham was a solitary man in Canaan when God called and blessed and multiplied him, and just as God exalted that one, so He will restore Israel though it stands alone among the nations. Radak connects this to the coming consolation, for the childless couple were remembered in old age as Israel will be remembered when despairing of redemption.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืชื—ื•ืœืœื›ื. ืืฉืจ ืชืœื“ ืืชื›': ื›ื™ ืื—ื“ ืงืจืืชื™ื•. ื›ื™ ืื—ื“ ื”ื™ื” ื™ื—ื™ื“ื™ ื‘ืืจืฅ ื›ื ืขืŸ ืืฉืจ ื”ื’ืœื™ืชื™ื• ืฉื ืžืืจืฆื• ื•ืžืžื•ืœื“ืชื•, ืงืจืืชื™ื• ืจื‘ื™ืชื™ื• ื•ื’ื“ืœืชื™ื• ืœืฉื•ืŸ ืงืจื™ืื™ ื”ืขื“ื” (ื‘ืžื“ื‘ืจ ื) ื•ื›ืฉื ืฉื”ื•ื ื”ื™ื” ื™ื—ื™ื“ ื•ื’ื“ืœืชื™ื• ื›ืŸ ืื’ื“ืœ ืืชื›ื ืฉืืชื ื™ื—ื™ื“ื™ื ืœื™:
who bore you Heb. ืชึผึฐื—ื•ึนืœึถืœึฐื›ึถื [lit. shall bear you.] for when he was but one I called him For he was one single person in the land of Canaan where I exiled him from his land and from his birthplace. I called him, meaning that I raised him and exalted him. An expression [similar to] (Num. 1:16) "Those called of (ืงึฐืจึดื™ืึตื™) the congregation." And just as he was a single person and I exalted him, so will I exalt you, who are singled out to Me.

ืคืกื•ืง ื’ืณ ยท Verse 3

Hebrew:

ื›ึผึดื™ึพื ึดื—ึทึจื ื™ึฐื”ึนื•ึธึœื” ืฆึดื™ึผึ—ื•ึนืŸ ื ึดื—ึทืึ™ ื›ึผื‡ืœึพื—ื‡ืจึฐื‘ึนืชึถึ”ื™ื”ึธ ื•ึทื™ึผึธึคืฉื‚ึถื ืžึดื“ึฐื‘ึผึธืจึธื”ึผึ™ ื›ึผึฐืขึตึ”ื“ึถืŸ ื•ึฐืขึทืจึฐื‘ึธืชึธึ–ื”ึผ ื›ึผึฐื’ึทืŸึพื™ึฐื”ึนื•ึธึ‘ื” ืฉื‚ึธืฉื‚ึคื•ึนืŸ ื•ึฐืฉื‚ึดืžึฐื—ึธื”ึ™ ื™ึดืžึผึธึฃืฆึตื ื‘ึธึ”ื”ึผ ืชึผื•ึนื“ึธึ–ื” ื•ึฐืงึฅื•ึนืœ ื–ึดืžึฐืจึธึฝื”ืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Truly GOD has comforted Zion,Comforted all her ruinsโ€”Made her wilderness like Eden,Her desert like the Garden of GOD.Gladness and joy shall abide there,Thanksgiving and the sound of music.

God comforts Zion and all her ruins, transforming her wilderness into Eden and her desert into the garden of the Lord, filled with gladness, thanksgiving, and song. Metzudat David and Radak note that the past tense ('has comforted') is the prophetic manner of describing a future so certain it is spoken of as already accomplished.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืขืจื‘ืชื”. ืืฃ ื”ื•ื ืœ' ืžื“ื‘ืจ ื›ืžื• ื‘ืืจืฅ ืขืจื‘ื” ื•ืฉื•ื—ื” (ื™ืจืžื™ื”ื• ื‘ืณ:ื•ืณ) ืืœื ืฉื”ืขืจื‘ื” ื›ื‘ืจ ื”ื™ื” ื‘ื” ื™ืฉื•ื‘ ื•ื”ื•ื—ืจื‘ื”: ืชื•ื“ื”. ืงื•ืœ ื”ื•ื“ื™ื™ื”:
and its wasteland Heb. ื•ึฐืขึทืจึฐื‘ึธืชึธื”ึผ. This too is an expression of a desert. Comp. (Jer. 2:6) "In a wasteland (ืขึฒืจึธื‘ึธื”) and a land of pits," but the wasteland once had a settlement and it was destroyed. thanksgiving A voice of thanks.

ืคืกื•ืง ื“ืณ ยท Verse 4

Hebrew:

ื”ึทืงึฐืฉืึดึคื™ื‘ื•ึผ ืึตืœึทื™ึ™ ืขึทืžึผึดึ”ื™ ื•ึผืœึฐืื•ึผืžึผึดึ–ื™ ืึตืœึทึฃื™ ื”ึทืึฒื–ึดึ‘ื™ื ื•ึผ ื›ึผึดึคื™ ืชื•ึนืจึธื”ึ™ ืžึตืึดืชึผึดึฃื™ ืชึตืฆึตึ”ื ื•ึผืžึดึจืฉืึฐืคึผึธื˜ึดึ”ื™ ืœึฐืึฅื•ึนืจ ืขึทืžึผึดึ–ื™ื ืึทืจึฐื’ึผึดึฝื™ืขึทืƒ

English:

Hearken to Me, My people,aMy people Several mss. read โ€œO peoplesโ€; cf. next note. And give ear to Me, O My nation,bO My nation Several mss. read โ€œO nationsโ€; cf. end of this verse and v. 5. For teaching shall go forthcteaching shall go forth Through My servant Israel; cf. 42.1โ€“4; 49.6. from Me,My way for the light of peoples.In a moment I will bring it:

God calls His people and nation to hearken, for teaching (torah) will go forth from Him and His justice will become a light to the peoples. Metzudat David and Radak connect this to the earlier prophecy that Torah will go forth from Zion, understanding it of the messianic era when the nations will be taught to walk in God's ways and dwell at peace with one another.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื›ื™ ืชื•ืจื” ืžืืชื™ ืชืฆื. ื“ื‘ืจื™ ื ื‘ื™ืื™ื ืชื•ืจื” ื”ื•ื ื•ื”ืžืฉืคื˜ื™ื ืกื•ืคืŸ ืœื”ื™ื•ืช ืžืจื’ื•ืข ื•ืžื ื•ื—ื” ืœืขืžื™' ืืฉืจ ืื”ืคื•ืš ืœื”ื ืฉืคื” ื‘ืจื•ืจื” ืœืขื‘ื“ื ื™: ืืจื’ื™ืข. ืื ื™ื—:
When Torah shall emanate from Me The words of the prophets are Torah, and the judgments shall eventually mean tranquility and rest for the peoples for whom I will turn a pure language to serve Me. I will give [them] rest Heb. ืึทืจึฐื’ึผึดื™ืขึท, I will give them rest.

ืคืกื•ืง ื”ืณ ยท Verse 5

Hebrew:

ืงึธืจึคื•ึนื‘ ืฆึดื“ึฐืงึดื™ึ™ ื™ึธืฆึธึฃื ื™ึดืฉืึฐืขึดึ”ื™ ื•ึผื–ึฐืจึนืขึทึ–ื™ ืขึทืžึผึดึฃื™ื ื™ึดืฉืึฐืคึผึนึ‘ื˜ื•ึผ ืึตืœึทื™ึ™ ืึดื™ึผึดึฃื™ื ื™ึฐืงึทื•ึผึ”ื•ึผ ื•ึฐืึถืœึพื–ึฐืจึนืขึดึ–ื™ ื™ึฐื™ึทื—ึตืœึฝื•ึผืŸืƒ

English:

The triumph I grant is near,The success I give has gone forth.My arms shall provide fordprovide for Lit. โ€œjudge.โ€ the peoples;The coastlands shall trust in Me,They shall look to My arm.

God's righteousness is near and His salvation as good as already gone forth; His arm will judge the peoples while the distant coastlands look to Him in trust. Radak reads the judging of the peoples as the war of Gog and Magog, after which the isles will hope in God and lean on His strength.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื™ืฉืคื•ื˜ื•. ื™ื™ืกืจื• ื™ื•ืฉื˜ื™ืฆ"ื ื‘ืœืข"ื–:
shall chasten Heb. ื™ึดืฉืึฐืคึผึนื˜ื•ึผ, chasten, jostize in O.F.

ืคืกื•ืง ื•ืณ ยท Verse 6

Hebrew:

ืฉื‚ึฐืื•ึผึฉ ืœึทืฉืึผึธืžึทึจื™ึดื ืขึตื™ื ึตื™ื›ึถึœื ื•ึฐึฝื”ึทื‘ึผึดึงื™ื˜ื•ึผ ืึถืœึพื”ึธืึธึฃืจึถืฅ ืžึดืชึผึทึ—ื—ึทืช ื›ึผึดึฝื™ึพืฉืึธืžึทึœื™ึดื ื›ึผึถืขึธืฉืึธึคืŸ ื ึดืžึฐืœึธึ™ื—ื•ึผึ™ ื•ึฐื”ึธืึธึ™ืจึถืฅึ™ ื›ึผึทื‘ึผึถึฃื’ึถื“ ืชึผึดื‘ึฐืœึถึ”ื” ื•ึฐื™ึนืฉืึฐื‘ึถึ–ื™ื”ึธ ื›ึผึฐืžื•ึนึพื›ึตึฃืŸ ื™ึฐืžื•ึผืชึ‘ื•ึผืŸ ื•ึดื™ืฉืึฝื•ึผืขึธืชึดื™ึ™ ืœึฐืขื•ึนืœึธึฃื ืชึผึดึฝื”ึฐื™ึถึ”ื” ื•ึฐืฆึดื“ึฐืงึธืชึดึ–ื™ ืœึนึฅื ืชึตื—ึธึฝืชืƒย {ืค}

English:

Raise your eyes to the heavens,And look upon the earth beneath:Though the heavens should melt away like smoke,And the earth wear out like a garment,And its inhabitants die out as well,eas well Emendation yields โ€œlike gnats.โ€ My victory shall stand forever,My triumph shall remain unbroken.

Lift your eyes to the heavens and look at the earth: though the heavens vanish like smoke and the earth wear out like a garment and its inhabitants die, God's salvation endures forever and His righteousness is never shattered. Rashi offers both a reading of the heavenly powers of the nations decaying and a plain reading that even the sturdy heavens and earth will wear out, yet God's righteousness is sturdier still; Radak surveys several interpretations of how salvation can outlast a perishing world.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืฉืžื™ื ื›ืขืฉืŸ ื ืžืœื—ื•. ืฉืจื™ ืฆื‘ืื•ืช ื”ืื•ืžื•ืช ืฉื‘ืฉืžื™ื: ื ืžืœื—ื•. ื ืชื‘ืœื• ื›ืžื• (ื™ืจืžื™ื”ื• ืœืดื—:ื™ืดื) ื‘ืœื•ื™ื™ ื”ืกื—ื‘ื•ืช ื•ื”ืžืœื—ื™', ื‘ื’ื“ ื”ื ืฉื—ืช, ืœ"ื ื ืžืœื—ื• ื ืชื‘ืœื‘ืœื• ืœ' ืžืœื—ื™ ื”ื™ื ืฉืžื‘ืœื‘ืœื™ืŸ ื”ืžื™ื ื‘ืžืฉื•ื˜ื•ืช ืžื ื”ื™ื’ื™ ื”ืกืคื™ื ื” ื•ื›ืŸ ืžืžื•ืœื— ื˜ื”ื•ืจ ืงื“ืฉ (ืฉืžื•ืช ืœื”): ื•ื”ืืจืฅ. ืฉืœื˜ื•ื ื™ ื”ืืจืฅ: ื•ื™ื•ืฉื‘ื™ื”. ืฉืืจ ื”ืขื: ื•ื™ืฉื•ืขืชื™. ืœืขืžื™ ืœืขื•ืœื ืชื”ื™ื” ื“"ื ืฉืžื™ื ื•ืืจืฅ ืžืžืฉ ื•ื›ืŸ ืคืชืจื•ื ื• ืฉืื• ืขื™ื ื™ื›ื ื•ื”ื‘ื™ื˜ื• ืืœ ื”ืฉืžื™ื ื•ืืœ ื”ืืจืฅ ื•ืจืื• ื›ืžื” ื”ื ื—ื–ืงื™ื ื•ื‘ืจื™ืื™ื ื•ืืข"ืค ื›ืŸ ื™ื‘ืœื• ื•ืฆื“ืงืชื™ ื•ื™ืฉื•ืขืชื™ ื™ื”ื™ื• ืœืขื•ืœื ื”ืจื™ ืฉืฆื“ืงืชื™ ื‘ืจื™ืื” ื•ื—ื–ืงื” ื™ื•ืชืจ ืžื”ื:
the heavens shall vanish like smoke The princes of the hosts of the heathens who are in heaven. shall vanish Heb. ื ึดืžึฐืœึธื—ื•ึผ, shall rot away. Comp. (Jer. 38:12) "Rags and decayed clothing (ื‘ึผึฐืœื•ึนืึตื™ ื”ึทืกึผึฐื—ึธื‘ื•ึนืช)," a decayed garment. Another explanation of ื ึดืžึฐืœึธื—ื•ึผ is: shall be stirred. This is an expression similar to "the sailors of (ืžึทืœึผึธื—ึตื™) the sea," who stir the water with the oars that guide the ship. Comp. also (Ex. 30:35) "Stirred (ืžึฐืžึปืœึผึธื—), pure, and holy." and the earth the rulers of the earth. and its inhabitants the rest of the people. and My salvation for My people shall be forever. Another explanation is: [It refers] actually [to] the heavens and the earth, and this is its explanation: Raise your eyes and look at the heaven and at the earth, and see how strong and sturdy they are, yet they shall rot away, but My righteousness and My salvation shall be forever. Hence, My righteousness is sturdier and stronger than they.

ืคืกื•ืง ื–ืณ ยท Verse 7

Hebrew:

ืฉืึดืžึฐืขึคื•ึผ ืึตืœึทื™ึ™ ื™ึนึฃ๏ฟฝ๏ฟฝึฐืขึตื™ ืฆึถึ”ื“ึถืง ืขึทึ–ื ืชึผื•ึนืจึธืชึดึฃื™ ื‘ึฐืœึดื‘ึผึธึ‘ื ืึทืœึพืชึผึดึฝื™ืจึฐืื•ึผึ™ ื—ึถืจึฐืคึผึทึฃืช ืึฑื ึ”ื•ึนืฉื ื•ึผืžึดื’ึผึดื“ึผึปืคึนืชึธึ–ื ืึทืœึพืชึผึตื—ึธึฝืชึผื•ึผืƒ

English:

Listen to Me, you who care for the right,O people who lay My instruction to heart!Fear not mortalsโ€™ insults,And be not dismayed at their jeers;

God addresses those who know righteousness and carry His teaching in their hearts, urging them not to fear the reproach or the jeers of mortal men. Metzudat David and Radak understand this as the taunting of the nations who mock Israel over the long delay of the redemption, taunts the faithful must not let dismay them.

ืคืกื•ืง ื—ืณ ยท Verse 8

Hebrew:

ื›ึผึดึคื™ ื›ึทื‘ึผึถึ™ื’ึถื“ึ™ ื™ึนืื›ึฐืœึตึฃื ืขึธึ”ืฉื ื•ึฐื›ึทืฆึผึถึ–ืžึถืจ ื™ึนืื›ึฐืœึตึฃื ืกึธึ‘ืก ื•ึฐืฆึดื“ึฐืงึธืชึดื™ึ™ ืœึฐืขื•ึนืœึธึฃื ืชึผึดึฝื”ึฐื™ึถึ”ื” ื•ึดื™ืฉืื•ึผืขึธืชึดึ–ื™ ืœึฐื“ึฅื•ึนืจ ื“ึผื•ึนืจึดึฝื™ืืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

For the moth shall eat them up like a garment,The wormfworm Heb. sas, another word for โ€œmoth.โ€ shall eat them up like wool.But My triumph shall endure forever,My salvation through all the ages.

The reason not to fear these enemies: the moth will consume them like a garment and the worm devour them like wool, while God's righteousness endures forever and His salvation through all generations. Rashi identifies the moth and the worm as species of consuming insects, and Metzudat David reads the image as the nations perishing while Israel abides in God's righteousness.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืขืฉ. ื•ืกืก ืžื™ื ื™ ืชื•ืœืขื™ื ื”ื:
the moth...the worm They are species of worms.

ืคืกื•ืง ื˜ืณ ยท Verse 9

Hebrew:

ืขื•ึผืจึดึจื™ ืขื•ึผืจึดึคื™ ืœึดื‘ึฐืฉืึดื™ึพืขึนื–ึ™ ื–ึฐืจึฃื•ึนืขึท ื™ึฐื”ึนื•ึธึ”ื” ืขึšื•ึผืจึดื™ ื›ึผึดึฃื™ืžึตื™ ืงึถึ”ื“ึถื ื“ึผึนืจึ–ื•ึนืช ืขื•ึนืœึธืžึดึ‘ื™ื ื”ึฒืœึฅื•ึนื ืึทืชึผึฐึพื”ึดึ›ื™ื ื”ึทืžึผึทื—ึฐืฆึถึฅื‘ึถืช ืจึทึ–ื”ึทื‘ ืžึฐื—ื•ึนืœึถึฅืœึถืช ืชึผึทื ึผึดึฝื™ืŸืƒ

English:

Awake, awake, clothe yourself with splendor.O arm of the ETERNAL One!Awake as in days of old,As in former ages!It was you that hacked RahabgRahab The name of a primeval monster. in pieces,That pierced the Dragon.hDragon Another primeval monster.

The prophet cries out for the arm of the Lord to awake and clothe itself in strength as in days of old, recalling how it hacked Rahav in pieces and pierced the dragon. Rashi calls this the prophet's own prayer and, with Metzudat David and Radak, identifies Rahav as Egypt and the dragon as Pharaoh, so the mythic-sounding combat is a poetic memory of the plagues and the exodus.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืขื•ืจื™ ืขื•ืจื™. ืชืคื™ืœืช ื”ื ื‘ื™ื ื”ื™ื: ืจื”ื‘. ืžืฆืจื™ื ืฉื›ืชื•ื‘ ื‘ื” ืจื”ื‘ ื”ื ืฉื‘ืช (ืœืขื™ืœ ืœ): ืžื—ื•ืœืœืช. ืœืฉื•ืŸ ื”ืจื’ ื—ืœืœ: ืชื ื™ืŸ. ืคืจืขื”:
Awaken, awaken This is the prophet's prayer. Rahab [lit. pride.] Egypt, about whom it is written (supra 30:7): "They are haughty (ืจึทื”ึทื‘), idlers." slew Heb. ืžึฐื—ื•ึนืœึถืœึถืช, an expression of slaying, related to ื—ึธืœึธืœ. the sea monster Pharaoh.

ืคืกื•ืง ื™ืณ ยท Verse 10

Hebrew:

ื”ึฒืœึคื•ึนื ืึทืชึผึฐึพื”ึดื™ืึ™ ื”ึทืžึผึทื—ึฒืจึถึฃื‘ึถืช ื™ึธึ”ื ืžึตึ–ื™ ืชึผึฐื”ึฃื•ึนื ืจึทื‘ึผึธึ‘ื” ื”ึทืฉื‚ึผึธึ™ืžึธื”ึ™ ืžึทึฝืขึฒืžึทืงึผึตื™ึพื™ึธึ”ื ื“ึผึถึ–ืจึถืšึฐ ืœึทืขึฒื‘ึนึฅืจ ื’ึผึฐืื•ึผืœึดึฝื™ืืƒ

English:

It was you that dried up the Sea,The waters of the great deep;That made the abysses of the SeaA road the redeemed might walk.

Continuing the appeal to the arm of the Lord, the verse recalls the drying of the sea and the great deep, turning its depths into a road for the redeemed to cross. Metzudat David and Radak identify this as the Sea of Reeds, echoing the exodus deliverance and grounding the plea for a new redemption in the memory of the first.

ืคืกื•ืง ื™ืดื ยท Verse 11

Hebrew:

ื•ึผืคึฐื“ื•ึผื™ึตึจื™ ื™ึฐื”ึนื•ึธึœื” ื™ึฐืฉืื•ึผื‘ึ—ื•ึผืŸ ื•ึผื‘ึธึคืื•ึผ ืฆึดื™ึผื•ึนืŸึ™ ื‘ึผึฐืจึดื ึผึธึ”ื” ื•ึฐืฉื‚ึดืžึฐื—ึทึฅืช ืขื•ึนืœึธึ–ื ืขึทืœึพืจึนืืฉืึธึ‘ื ืฉื‚ึธืฉื‚ึคื•ึนืŸ ื•ึฐืฉื‚ึดืžึฐื—ึธื”ึ™ ื™ึทืฉื‚ึผึดื™ื’ึ”ื•ึผืŸ ื ึธึ–ืกื•ึผ ื™ึธื’ึฅื•ึนืŸ ื•ึทืึฒื ึธื—๏ฟฝ๏ฟฝึฝื”ืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

So let GODโ€™s ransomed return,And come with shouting to Zion,Crowned with joy everlasting.Let them attain joy and gladness,While sorrow and sighing flee.

The redeemed of the Lord will return and come to Zion with song, crowned with everlasting joy, overtaking gladness as sorrow and sighing flee away. Rashi notes that this too is part of the prophet's prayer, joined to the earlier cry of 'Awake, awake,' and Radak reads it as a promise that just as the redeemed once crossed the sea, so they will return from exile.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืคื“ื•ื™ื™ ื”' ื™ืฉื•ื‘ื•ืŸ. ืœืฉื•ืŸ ืชืคืœื” ื•ืžื•ืกื‘ ืขืœ ืขื•ืจื™ ืขื•ืจื™:
And the redeemed of the Lord shall return This is an expression of prayer, and it is connected to "Awaken, awaken."

ืคืกื•ืง ื™ืดื‘ ยท Verse 12

Hebrew:

ืึธื ึนื›ึดึงื™ ืึธื ึนื›ึดึ›ื™ ื”ึ–ื•ึผื ืžึฐื ึทื—ึถืžึฐื›ึถึ‘ื ืžึดื™ึพืึทึคืชึผึฐ ื•ึทืชึผึดึฝื™ืจึฐืึดื™ึ™ ืžึตืึฑื ึฃื•ึนืฉื ื™ึธืžึ”ื•ึผืช ื•ึผืžึดื‘ึผึถืŸึพืึธื“ึธึ–ื ื—ึธืฆึดึฅื™ืจ ื™ึดื ึผึธืชึตึฝืŸืƒ

English:

I, I am the One who comforts you!What ails you that you fearMan who must die,Mortals who fare like grass?

God answers as the true Comforter, asking why Israel should fear mortal man who is destined to die and who fades like grass. Rashi and Metzudat David sharpen the question: a daughter of the righteous, full of merits, should not tremble before a man whose end is death.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžื™ ืืช. ื‘ืช ืฆื“ื™ืงื™ื ื›ืžื•ืชืš ืžืœืื” ื–ื›ื™ื•' ืœืžื” ืชื™ืจืื™ ืžืื ื•ืฉ ืืฉืจ ืกื•ืคื• ืœืžื•ืช:
who are you the daughter of the righteous like you and full of merits, why should you fear man, whose end is to die?

ืคืกื•ืง ื™ืดื’ ยท Verse 13

Hebrew:

ื•ึทืชึผึดืฉืึฐื›ึผึทึžื— ื™ึฐื”ึนื•ึธึฃื” ืขึนืฉื‚ึถึ—ืšึธ ื ื•ึนื˜ึถึฃื” ืฉืึธืžึทึ˜ื™ึดืึฎ ื•ึฐื™ึนืกึตึฃื“ ืึธึ’ืจึถืฅึ’ ื•ึทืชึผึฐืคึทื—ึตึจื“ ืชึผึธืžึดึœื™ื“ ื›ึผื‡ืœึพื”ึทื™ึผึ—ื•ึนื ืžึดืคึผึฐื ึตื™ึ™ ื—ึฒืžึทึฃืช ื”ึทืžึผึตืฆึดึ”ื™ืง ื›ึผึทืึฒืฉืึถึฅืจ ื›ึผื•ึนื ึตึ–ืŸ ืœึฐื”ึทืฉืึฐื—ึดึ‘ื™ืช ื•ึฐืึทื™ึผึตึ–ื” ื—ึฒืžึทึฅืช ื”ึทืžึผึตืฆึดึฝื™ืงืƒ

English:

You have forgotten GOD your Maker,Who stretched out the skies and made firm the earth!And you live all day in constant dreadBecause of the rage of an oppressorWho is aiming to cut [you] down.Yet of what account is the rage of an oppressor?

The verse rebukes Israel for forgetting the Lord its Maker, who stretched out the heavens and founded the earth, while living in constant dread of a raging oppressor bent on destruction. Rashi and Radak stress the closing question, 'where is the rage of the oppressor,' since the mortal tyrant passes like a cloud and is gone tomorrow, so there is no reason to forget God and fear him.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืชืฉื›ื— ื”' ืขื•ืฉืš. ื•ืœื ื ืฉืขื ืช ืขืœื™ื•: ื”ืžืฆื™ืง. ืžื•ืฉืœื™ ืื•ืžื•ืช ื”ืขื•ืœื ื”ืžืฉืขื‘ื“ื™ื ื‘ื›ื: ื›ืืฉืจ ื›ื•ื ืŸ. ื ื–ื“ืžืŸ: ื•ืื™ื” ื—ืžืช ื”ืžืฆื™ืง. ืžื—ืจ ื‘ื ื•ืื™ื ื ื•:
And you forgot the Lord your Maker and you did not rely on Him. the oppressor The rulers of the heathens (the nations of the world [Parshandatha, K'li Paz]) who subjugate you. when he prepared Prepared himself. Now where is the wrath of the oppressor Tomorrow comes and he is not here.

ืคืกื•ืง ื™ืดื“ ยท Verse 14

Hebrew:

ืžึดื”ึทึฅืจ ืฆึนืขึถึ–ื” ืœึฐื”ึดืคึผึธืชึตึ‘ื—ึท ื•ึฐืœึนืึพื™ึธืžึฃื•ึผืช ืœึทืฉืึผึทึ”ื—ึทืช ื•ึฐืœึนึฅื ื™ึถื—ึฐืกึทึ–ืจ ืœึทื—ึฐืžึฝื•ึนืƒ

English:

iMeaning of verse uncertain. Emendation yields (cf. Jer. 11.19; Job 14.7โ€“9) โ€œQuickly the tree buds anew; / It does not die though cut down, / And its sap does not fail.โ€ Quickly the crouching one is freed;He is not cut down and slain,And he shall not want for food.

A difficult verse promising that the captive will soon be released, will not die in the pit, and will not lack bread. Metzudat David and Radak read it of the exile: the wandering, imprisoned nation will be quickly freed, will not perish in its captivity, and will not want for sustenance, while Rashi preserves an aggadic reading illustrating the frailty of the mortal oppressor one should not fear.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžื”ืจ ืฆื•ืขื” ืœื”ืคืชื—. ืืคื™' ื ืงื‘ื™ืŸ ืงืฉื™ืŸ ืขืœื™ื• ื•ืฆืจื™ืš ื”ื•ื ืœื”ืคืชื— ื‘ื”ื™ืœื•ืš ื”ืžืขื™ื ื›ื“ื™ ืฉืœื ื™ืžื•ืช ืœืฉื—ืช ื•ื›ื™ื•ืŸ ืฉืžื™ื”ืจ ืœื”ืคืชื— ืฆืจื™ืš ื”ื•ื ืœืžื–ื•ื ื•ืช ืจื‘ื™ื ืฉืื ื™ื—ืกืจ ืœื—ืžื• ืืฃ ื”ื•ื ื™ืžื•ืช: ืฆื•ืขื”. ืœ' ื“ื‘ืจ ื”ืขื•ืžื“ ืœื”ื™ื•' ื ื™ืจื•ืง ื›ืžื• ืฉืื•ืžืจ ื‘ืžื•ืื‘ ืฉื“ื™ืžื”ื• ื”ื ื‘ื™' ืœื™ื™ืŸ (ื™ืจืžื™ื”ื• ืžืดื—:ื™ืดื) ื”ืฉืงื˜ ืืœ ืฉืžืจื™ื• ื•ืœื ื”ื•ืจืง ืžื›ืœื™ ืืœ ื›ืœื™ ื•ื ื' ืฉื ื•ืฉืœื—ืชื™ ืœื• ืฆื•ืขื™ื ื•ืฆืขื”ื• ื•ื›ืœื™ื• ื™ืจื™ืงื•, ื“"ื ืžื”ืจ ืฆื•ืขื” ืื•ืชื• ื”ืื•ื™ื‘ ื”ืžืฆื™ืง ืฉื”ื•ื ืขื›ืฉื™ื• ื—ื’ื•ืจ ืžืชื ื™' ื—ืœื•ืฅ ื›ื— ื™ืžื”ืจ ืœื”ืคืชื— ื•ืœื”ื™ื•ืช ื—ืœืฉ: ืฆื•ืขื”. ื—ื•ื’ืจ ื›ืžื• (ืœืงืžืŸ ืกื’) ืฆื•ืขื” ื‘ืจื•ื‘ ื›ื—ื• ื•ืœื ื™ืžื•ืช ื”ืžืกื•ืจ ื‘ื™ื“ื• ืœืฉื—ืช ืื‘ืœ ื”ืœืฉื•ืŸ ืจืืฉื•ืŸ ืžื“ืจ' ืื’ื“' ื”ื•ื ื‘ืคืกื™ืงืช' ืจื‘ืชื™:
What must be poured out hastened to be opened Heb. ืžึดื”ึทืจ ืฆึนืขึถื” ืœึฐื”ึดืคึผึธืชึตื—ึท. Even if his stools are hard, and he must be opened by walking in order to move the bowels in order that he not die by destruction, and once he hastens to open up, he requires much food, for, if his bread is lacking, even he will die. ืฆึนืขึถื” An expression of a thing prepared to be poured, as he says concerning Moab, whom the prophet compared to wine (Jer. 48:11): "Who rests on his dregs and was not poured from vessel to vessel." And he says there (v. 12), "And I will send pourers (ืฆึนืขึดื™ื) upon him and they shall pour him out (ื•ึฐืฆึตืขึปื”ื•ึผ), and they shall empty his vessels." [This is an illustration of the weakness of man. Consequently, there is no need to fear him.] Another explanation is: ืžึดื”ึทืจ ืฆึนืขึถื” That enemy who oppresses you, who is now with girded loins, girded with strength, shall hasten to be opened up and to become weak. ืฆึนืขึถื” Girded. Comp. (infra 63:1) "Girded (ืฆึนืขึถื”) with the greatness of His strength." and he shall not die i.e., the one delivered into his hand [shall not die] of destruction. But the first interpretation is a Midrash Aggadah in Pesikta Rabbathi (34:5).

ืคืกื•ืง ื˜ืดื• ยท Verse 15

Hebrew:

ื•ึฐืึธึฝื ึนื›ึดื™ึ™ ื™ึฐื”ึนื•ึธึฃื” ืึฑืœึนื”ึถึ”ื™ืšึธ ืจึนื’ึทึฃืข ื”ึทื™ึผึธึ”ื ื•ึทื™ึผึถื”ึฑืžึ–ื•ึผ ื’ึผึทืœึผึธึ‘ื™ื• ื™ึฐื”ึนื•ึธึฅื” ืฆึฐื‘ึธืึ–ื•ึนืช ืฉืึฐืžึฝื•ึนืƒ

English:

For I the ETERNAL your Godโ€”Who stirs up the sea into roaring waves,Whose name is GOD of Hostsโ€”

God declares Himself the One who stirs the sea so its waves roar, whose name is the Lord of Hosts. Metzudat David and Radak draw the implication: the same power that split the Sea of Reeds and rebukes its waters can surely rebuke the nations who hold Israel captive, so there is no cause to rely on anything but Him.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืจื•ื’ืข ื”ื™ื. ืœืฉื•ืŸ ืขื•ืจื™ ืจื’ืข (ืื™ื•ื‘ ื–ืณ:ื”ืณ) ืคืจื•ื ืฆ"ื ื‘ืœืข"ื–:
Who wrinkles the sea Heb. ืจึนื’ึทืข, an expression similar to (Job 7:5) "My skin was wrinkled (ืจึธื’ึทืข) ." Froncir in O.F. [froncer in Modern French, to wrinkle, gather, pucker].

ืคืกื•ืง ื˜ืดื– ยท Verse 16

Hebrew:

ื•ึธืึธืฉื‚ึดึคื ื“ึผึฐื‘ึธืจึทื™ึ™ ื‘ึผึฐืคึดึ”ื™ืšึธ ื•ึผื‘ึฐืฆึตึฅืœ ื™ึธื“ึดึ–ื™ ื›ึผึดืกึผึดื™ืชึดึ‘ื™ืšึธ ืœึดื ึฐื˜ึนึคืขึท ืฉืึธืžึทึ™ื™ึดืึ™ ื•ึฐืœึดื™ืกึนึฃื“ ืึธึ”ืจึถืฅ ื•ึฐืœึตืืžึนึฅืจ ืœึฐืฆึดื™ึผึ–ื•ึนืŸ ืขึทืžึผึดื™ึพืึธึฝืชึผึธื”ืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Have put My words in your mouthAnd sheltered you with My hand;jHave put My words in your mouth / And sheltered you with My hand I.e., I have chosen you to be a prophet-nation; cf. 49.2; 59.21. I, who plantedkplanted Emendation yields โ€œstretched outโ€; cf. Syriac version and v. 13. the skies and made firm the earth,Have said to Zion: You are My people!

God has placed His words in the prophet's mouth and sheltered the nation under the shadow of His hand, in order to plant the heavens and found the earth and to say to Zion, 'You are My people.' Metzudat David explains the shelter as the protection Israel enjoys through the merit of the Torah, and Radak reads the planting of heavens and founding of earth as the renewed world of the ingathering of exiles.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืœื ื˜ื•ืข ืฉืžื™ื. ืœืงื™ื™ืžื ืขืžื ื“ืืžื™ืจ ืขืœื™ื”ื•ืŸ ื“ื™ืกื’ื•ืŸ ื›ื›ื•ื›ื‘ื™ ืฉืžื™ื: ื•ืœื™ืกื•ื“ ืืจืฅ. ื•ืœืฉื›ืœืœื ื›ื ื™ืฉืชื ื“ืืžื™ืจ ืขืœื™ื”ื•ืŸ ื“ื™ืกื’ื•ืŸ ื›ืขืคืจื ื“ืืจืขื:
to plant the heavens to preserve the people about whom it was said that they shall be as many as the stars of the heavens [from Jonathan]. and to found the earth And to found the congregation about whom it is said that they shall be as many as the dust of the earth [from Jonathan].

ืคืกื•ืง ื™ืดื– ยท Verse 17

Hebrew:

ื”ึดืชึฐืขื•ึนืจึฐืจึดึฃื™ ื”ึดึฝืชึฐืขื•ึนืจึฐืจึดึ—ื™ ืงึšื•ึผืžึดื™ ื™ึฐืจึฃื•ึผืฉืึธืœึทึ”อึดื ืึฒืฉืึถึฅืจ ืฉืึธืชึดึ›ื™ืช ืžึดื™ึผึทึฅื“ ื™ึฐื”ึนื•ึธึ–ื” ืึถืชึพื›ึผึฃื•ึนืก ื—ึฒืžึธืชึ‘ื•ึน ืึถืชึพืงึปื‘ึผึทึœืขึทืช ื›ึผึงื•ึนืก ื”ึทืชึผึทืจึฐืขึตืœึธึ›ื” ืฉืึธืชึดึ–ื™ืช ืžึธืฆึดึฝื™ืชืƒ

English:

Rouse, rouse yourself!Arise, O Jerusalem,You who from GODโ€™s handHave drunk Godโ€™s wrath-filled cup,You who have drained to the dregsThe bowl, the cup of reeling!

The third awakening summons Jerusalem herself to rouse and rise, she who has drunk from God's hand the cup of His wrath and drained the bowl of reeling to its very dregs. Metzudat David and Radak read this as consolation: since she has already drained every last drop of the cup, all the punishments decreed have come upon her and she need suffer them no more.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืงื‘ืขืช. ืช"ื™ ืคื™ืœื™ ื•ื”ื•ื ืฉื ื›ื•ืก ื•ืœื™ ื ืจืื” ืงื‘ืขืช ืืœื• ื”ืฉืžืจื™ื ื”ืงื‘ื•ืขื™ื ื‘ืชื—ืชื™ืช ื”ื›ืœื™ ื•ืžืฆื™ืช ื™ื•ืจื” ืขืœื™ื• ื›ืžื” ืฉื ืืžืจ ืฉืžืจื™ื” ื™ืžืฆื• (ืชื”ืœื™ื ืขื”): ื”ืชืจืขืœื”. ื”ื•ื ืžืฉืงื” ื”ืžื˜ืžื˜ื ื•ืžืชื™ืฉ ื›ื— ื”ืื“ื ื›ืืกื•ืจ ื•ืงืฉื•ืจ ื•ืžืขื•ื˜ืฃ ื›ืžื• ื”ื‘ืจื•ืฉื™ื ื”ืจืขืœื• (ื ื—ื•ื ื‘ืณ:ื“ืณ) ื•ื”ืฉืจื•ืช ื•ื”ืจืขืœื•ืช ืฉื”ื•ื ืœืฉื•ืŸ ืขื™ื˜ื•ืฃ ื•ื‘ืžืก' ืฉื‘ืช ืžื“ื™ื•ืช ืจืขื•ืœื•' ืžื™ืŸ ืกืจื‘ืœ ื ืื” ืœื”ืชืขื˜ืฃ ื‘ื• ืชืจืขืœื” ืื™ื ื˜ื•ืžื™ืฉืžื "ื˜ ื‘ืœืข"ื–: ืžืฆื™ืช. ืื’ื•ืฉื˜ื™"ืจ ื‘ืœืข"ื–:
dregs Heb. ืงึปื‘ึผึทืขึทืช. Jonathan renders: ืคึผึทื™ึฐืœึตื™, which is the name of a cup [phiala in Latin]. But it appears to me that ืงึปื‘ึผึทืขึทืช, these are the dregs fixed (ืงึฐื‘ื•ึผืขึดื™ื) to the bottom of the vessel, and the word ืžึธืฆึดื™ืช, "you have drained," indicates it, as it is said (Ps. 75:9): "...shall drain (ื™ึดืžึฐืฆื•ึผ) its dregs." weakness Heb. ืชึผึทืจึฐืขึตืœึธื”. That is a drink that clogs and weakens the strength of a person, like one bound, tied, and enwrapped. Comp. (Nahum 2:4) "And the cypress trees were enwrapped (ื”ึธืจึฐืขึธืœื•ึผ)." Also (supra 3: 19), "And the bracelets and the veils (ืจึฐืขึธืœื•ึนืช)," which is an expression of enwrapping, and in Tractate Shabbath (6:6): "Median women (sic) may go out veiled (ืจึฐืขื•ึผืœื•ึนืช)," a kind of beautiful veil in which to enwrap oneself. ืชึผึทืจึฐืขึตืœึธื” is entoumissant in O.F., (stiffening, weakening, paralyzing). you have drained Heb. ืžึธืฆึดื™ืช, egoutter in French, [to drain, exhaust].

ืคืกื•ืง ื™ืดื— ยท Verse 18

Hebrew:

ืึตื™ืŸึพืžึฐื ึทื”ึตึฃืœ ืœึธึ”ื”ึผ ืžึดื›ึผื‡ืœึพื‘ึผึธื ึดึ–ื™ื ื™ึธืœึธึ‘ื“ึธื” ื•ึฐืึตึคื™ืŸ ืžึทื—ึฒื–ึดื™ืงึ™ ื‘ึผึฐื™ึธื“ึธึ”ื”ึผ ืžึดื›ึผื‡ืœึพื‘ึผึธื ึดึ–ื™ื ื’ึผึดื“ึผึตึฝืœึธื”ืƒ

English:

She has none to guide herOf all the children she bore;None takes her by the hand,Of all the children she reared.lTo guide a drunken parent home was a recognized filial duty in ancient Canaan and Egypt.

Jerusalem, pictured as a woman staggering from the cup, has none of the children she bore to guide her and none to take her hand. Metzudat David and Radak explain that while in exile there was no one among her people with the strength to lead or support another, for all alike were brought low.

ืคืกื•ืง ื™ืดื˜ ยท Verse 19

Hebrew:

ืฉืึฐืชึผึทึคื™ึดื ื”ึตึ™ื ึผึธื”ึ™ ืงึนืจึฐืึนืชึทึ”ื™ึดืšึฐ ืžึดึ–ื™ ื™ึธื ึฃื•ึผื“ ืœึธึ‘ืšึฐ ื”ึทืฉืึผึนึงื“ ื•ึฐื”ึทืฉืึผึถึ›ื‘ึถืจ ื•ึฐื”ึธืจึธืขึธึฅื‘ ื•ึฐื”ึทื—ึถึ–ืจึถื‘ ืžึดึฅื™ ืึฒื ึทื—ึฒืžึตึฝืšึฐืƒ

English:

These two things have befallen you:Wrack and ruinโ€”who can console you?Famine and swordโ€”how shall Imhow shall I Several ancient versions render โ€œwho can.โ€ comfort you?

Two calamities have befallen Jerusalem, wrack and ruin, famine and sword, with none to console her. Rashi and Radak explain that no other nation has been struck as she has, so there is no comparable people whose fate could be pointed to as a comfort; Metzudat David identifies the twofold ruin as the desolation of pillaging armies and the ravages of hunger.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืฉืชื™ื ื”ื ื” ืงืจืืชื™ืš. ืฆืจื•ืช ื›ืคื•ืœื•ืช ืฉืชื™ื ืฉืชื™ื: ืžื™ ืื ื—ืžืš. ืžื™ ืื‘ื™ื ืœืš ืœื ื—ืžืš ื•ืœื•ืžืจ ืืฃ ืื•ืžื” ืคืœื•ื ื™ืช ื”ื™ื ืœืงืชื” ื“ื•ื’ืžืชืš:
These two things have befallen you Twofold calamities, two by two. [With] whom will I console you? Whom will I bring to you to console you and to say that also that certain nation suffered in the same manner as you?

ืคืกื•ืง ื›ืณ ยท Verse 20

Hebrew:

ื‘ึผึธื ึทึœื™ึดืšึฐ ืขึปืœึผึฐืคึฅื•ึผ ืฉืึธื›ึฐื‘ึ›ื•ึผ ื‘ึผึฐืจึนึฅืืฉื ื›ึผื‡ืœึพื—ื•ึผืฆึ–ื•ึนืช ื›ึผึฐืชึฃื•ึนื ืžึดื›ึฐืžึธึ‘ืจ ื”ึทึฝืžึฐืœึตืึดึฅื™ื ื—ึฒืžึทืชึพื™ึฐื”ึนื•ึธึ–ื” ื’ึผึทืขึฒืจึทึฅืช ืึฑืœึนื”ึธึฝื™ึดืšึฐืƒ

English:

Your sons lie in a swoonAt the corner of every streetโ€”Like an antelope caught in a netโ€”Drunk with the wrath of GOD,With the rebuke of your God.

Her sons lie fainting at the head of every street like a wild ox trapped in a net, filled with the wrath and rebuke of God. Rashi explains 'ulfu' as an expression of faintness and the trapped wild ox as an image of helpless abandonment, while Metzudat David pictures them collapsed from hunger and sword, unable to stir from where they fell, with none to bury them.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืขื•ืœืคื•. ืœืฉื•ืŸ ืขื™ื™ืคื•ืช ื›ืžื• (ืขืžื•ืก ื—ืณ:ื™ืดื’) ืชืชืขืœืคื ื” ื”ื‘ืชื•ืœื•ืช ื‘ืฆืžื ืคืฉืžื™"ืจ ื‘ืœืข"ื–: ื›ืชื•ื ืžื›ืžืจ. ื”ืคืงืจ ื›ืชื•ื ื–ื” ืฉื ืคืœ ืœืžื›ืžืจ, ืชื•ื ื›ืžื• ื•ืชืื• ื•ื–ืžืจ (ื“ื‘ืจื™' ื™ื“):
fainted Heb. ืขึปืœึผึฐืคื•ึผ. An expression of faintness. Comp. (Amos 8:13) "The...virgins shall faint (ืชึผึดืชึฐืขึทืœึผึทืคึฐื ึธื”) from thirst." Pasmer in O.F., (pamer in Modern French). like a wild ox in a net Abandoned like this wild ox that falls into a net. Comp. (Deut. 14:5) "And the wild ox (ื•ึผืชึฐืื•ึน) and the giraffe."

ืคืกื•ืง ื›ืดื ยท Verse 21

Hebrew:

ืœึธื›ึตึ›ืŸ ืฉืึดืžึฐืขึดื™ึพื ึธึฅื ื–ึนึ–ืืช ืขึฒื ึดื™ึผึธึ‘ื” ื•ึผืฉืึฐื›ึปืจึทึ–ืช ื•ึฐืœึนึฅื ืžึดื™ึผึธึฝื™ึดืŸืƒย {ืค}

English:

Therefore,Listen to this, unhappy one,Who are drunk, but not with wine!

A turning point: 'therefore,' now that she has borne the punishment of her sin, the afflicted city is called to listen, she who is drunk but not from wine. Rashi, Metzudat David, and Radak all clarify that her drunkenness is not from wine but from the bewildering intensity of suffering and sorrow.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืฉื›ื•ืจืช ื•ืœื ืžื™ื™ืŸ. ืฉื›ื•ืจืช ืžื“ื‘ืจ ืื—ืจ ืฉืœื ืžื™ื™ืŸ:
and who is drunk but not from wine Drunk from something else other than wine.

ืคืกื•ืง ื›ืดื‘ ยท Verse 22

Hebrew:

ื›ึผึนื”ึพืึธืžึทึžืจ ืึฒื“ึนื ึทึฃื™ึดืšึฐ ื™ึฐื”ึนื•ึธึ—ื” ื•ึตืืœึนื”ึทึ™ื™ึดืšึฐึ™ ื™ึธืจึดึฃื™ื‘ ืขึทืžึผึ”ื•ึน ื”ึดื ึผึตึฅื” ืœึธืงึทึ›ื—ึฐืชึผึดื™ ืžึดื™ึผึธื“ึตึ–ืšึฐ ืึถืชึพื›ึผึฃื•ึน๏ฟฝ๏ฟฝ ื”ึทืชึผึทืจึฐืขึตืœึธึ‘ื” ืึถืชึพืงึปื‘ึผึทึ™ืขึทืชึ™ ื›ึผึฃื•ึนืก ื—ึฒืžึธืชึดึ”ื™ ืœึนืึพืชื•ึนืกึดึฅื™ืคึดื™ ืœึดืฉืึฐืชึผื•ึนืชึธึ–ื”ึผ ืขึฝื•ึนื“ืƒ

English:

Thus said GOD, your Sovereign,Your God who champions this people:Herewith I take from your handThe cup of reeling,ncup of reeling A figure of speech for a dire fate; cf. Jer. 25.15ff. The bowl, the cup of My wrath;You shall never drink it again.

God, her Sovereign who champions His people's cause, announces the great reversal: He takes the cup of reeling and the bowl of His wrath out of Jerusalem's hand, and she will never drink from it again. Rashi and Radak explain 'yariv ammo' as God taking up the legal cause of His people to exact their judgment from the nations that harmed them.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื™ืจื™ื‘ ืขืžื•. ืืฉืจ ื™ื“ื™ืŸ ื“ื™ืŸ ืขืžื•:
Who shall judge His people Who shall judge the case of His people.

ืคืกื•ืง ื›ืดื’ ยท Verse 23

Hebrew:

ื•ึฐืฉื‚ึทืžึฐืชึผึดึ™ื™ื”ึธึ™ ื‘ึผึฐื™ึทื“ึพืžื•ึนื’ึทึ”ื™ึดืšึฐ ืึฒืฉืึถืจึพืึธืžึฐืจึฅื•ึผ ืœึฐื ึทืคึฐืฉืึตึ–ืšึฐ ืฉืึฐื—ึดึฃื™ ื•ึฐื ึทืขึฒื‘ึนึ‘ืจึธื” ื•ึทืชึผึธืฉื‚ึดึคื™ืžึดื™ ื›ึธืึธึ™ืจึถืฅึ™ ื’ึผึตื•ึตึ”ืšึฐ ื•ึฐื›ึทื—ึ–ื•ึผืฅ ืœึทืขึนื‘ึฐืจึดึฝื™ืืƒย {ืค}

English:

I will put it in the hands of your tormentors,Who have commanded you,โ€œGet down, that we may walk over youโ€โ€”So that you made your back like the ground,Like a street for passersby.

The cup is now placed into the hand of Jerusalem's tormentors, who had commanded her to bow down so they could walk over her, turning her back into ground and a street for passersby. Rashi glosses 'mogayich' as those who made her wander and stagger, and Metzudat David identifies them as the Chaldeans who will now receive the punishment, while Radak notes that all this she endured out of love for God.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžื•ื’ื™ืš. ืžื ื™ืขื™ืš ื•ืžื˜ืœื˜ืœื™ืš ื›ืžื• ื•ื”ื ื” ื”ื”ืžื•ืŸ ื ืžื•ื’ (ืฉืžื•ืืœ ื ื™ืดื“:ื˜ืดื–) ืงืจื•ืฉืœื™"ืจ ื‘ืœืข"ื– ืฉื—ื™ ื•ื ืขื‘ื•ืจื” ืขืœ ื’ื‘ื™ืš:
those who cause you to wander Heb. ืžื•ึนื’ึทื™ึดืšึฐ. Those who cause you to wander and those who cause you to move. Comp. (I Sam. 14:16) "And the multitude was wandering (ื ึธืžื•ึนื’)," krosler in O.F. Bend down and let us cross on your back.

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