ישעיהו, פרק נ״א, פסוק ט׳

A fierce and poetic cry echoes through history, directed at the sheer might of God. It is a plea for the renewal of the open miracles and great salvations that defined ancient times. The primary approach among commentators is that this represents the prayer of the prophet, calling upon God to reveal Himself in the world once more. However, some view this as the voice of the Israelites, pleading with God to act on their behalf and deliver them even if they lack merit, just as He did in the past [מלבי״ם]. Another unique perspective suggests that this cry is not merely a request or a command, but a definitive prophecy declaring what is absolutely destined to occur [שד״ל].

The repeated calls for God to awaken serve to intensify the plea [מצודת ציון], with the threefold repetition of this awakening matching three divine promises previously given to the prophet [אברבנאל]. The appeal is directed specifically at the arm of God, representing the supreme, primal force that drives all of reality. This divine power accomplishes great wonders entirely on its own, without relying on human assistance or merit [מלבי״ם, ביאור שטיינזלץ]. The request for this arm to clothe itself in strength is metaphorical, as clothing represents the splendor and glory of God's power [רד״ק, אבן עזרא].

The underlying hope is that salvation will unfold just as it did in the distant, ancient generations [רד״ק, ביאור שטיינזלץ], calling to mind the era of Abraham or the Exodus from Egypt [רד״ק, אברבנאל]. The profound miracles performed in Egypt are recalled through powerful imagery of destruction. God's actions are compared to a stonecutter striking and shattering rock [מצודת דוד, מצודת ציון, ביאור שטיינזלץ], an allusion to the heavy blows of the Ten Plagues [רד״ק] or a general expression of cutting down the enemy [שד״ל].

This shattering force is aimed at a terrifying sea monster, a distinct symbol for the nation of Egypt [רש״י, מצודת ציון, רד״ק, שד״ל, אברבנאל, ביאור שטיינזלץ], though it can also represent any arrogant, powerful individuals who have conquered in battle [אבן עזרא]. A similar metaphor describes an ancient serpent or dragon, representing Pharaoh himself [רש״י, מצודת ציון, רד״ק, אבן עזרא, שד״ל, אברבנאל]. When describing God's triumph over this creature, commentators differ on the exact nature of the defeat. One approach explains that God struck the enemy with intense fear and trembling [מצודת דוד, מצודת ציון, רד״ק, אבן עזרא]. Conversely, another view maintains that the action was one of absolute destruction, leaving the enemy as a lifeless corpse [רש״י, שד״ל, ביאור שטיינזלץ].