Judgment on the false counselors at the gate; yet a promise of one heart and a new spirit, as the glory rises and leaves the city for the eastern mount.
Tap any Hebrew word to reveal its root, value, and meanings.
Then a spirit lifted me up, and brought me to the east gate of Hashem’S house, which looks eastward; and behold at the door of the gate five and twenty men; and I saw in the midst of them Jaazaniah the son of Azzur, and Pelatiah the son of Benaiah, princes of the people.
verse value 8923
Insights
Verse structure: 24 words, 116 letters. The shortest word is "me" (אֹתִ֜י, 3 letters) and the longest is "and·Pelatiah" (וְאֶת־פְּלַטְיָ֥הוּ, 9 letters). Words sharing gematria 411: me, me. 6 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "opening" (בְּפֶ֣תַח), "Jaazaniah" (אֶת־יַאֲזַנְיָ֧ה), "son·of·Azzur" (בֶן־עַזֻּ֛ר). 20 unique roots are used. Frequent roots: "house·of·Hashem" (root יהוה, 427x in Ezekiel); "to·gate" (root איל, 238x in Ezekiel); "and·brought" (root בוא, 175x in Ezekiel). First appearance of the root קדים ("east") in Ezekiel. First appearance of the root שר ("princes·of") in Ezekiel. The etnachta (major mid-verse pause) falls on 'man', dividing the verse into phrases of 16 and 8 words.
Rashi
“And behold, at the entrance of the gate…”—these are the very same individuals mentioned above as having “their backs toward the Temple of the Lord.” However, their identities were not specified there; here, the names of two of them are elucidated.
Radak
“And He lifted me up.” Although He had already lifted me up and brought me to the gate of the House of the Lord that is in the east, [the text] recalls this matter and says, “And He brought me to the inner court of the House of the Lord,” and repeats it, in order to teach that among those twenty-five, these were the princes of the people.
Metzudat David
"And it lifted up." The Divine Spirit lifted me up in the vision of prophecy.
"To the gate of the House of the Lord, the ancient one." This means to the eastern gate of the Sanctuary. And to provide further clarification, he said "facing eastward," indicating that it is not the gate facing westward into the Holy of Holies.
“Twenty, etc.” – This means that twenty-five men stood there, and among those men I saw Jaazaniah, etc.
Malbim
And he brought me to the eastern gate, for initially he stood in the Temple, and now they brought him outside to the eastern gate. And there he saw at the entrance of the gate twenty-five men, whom he had seen initially between the Ulam and the altar, who were bowing down to the sun. Now he saw them at the eastern gate of the Temple Mount, as they were going out from the Temple to the eastern gate to greet the sun and bow down to it at its rising, as it is written (2 Kings 23:11): “And I saw among them Jaazaniah,” for initially the prophet stood behind them and saw them from behind, and did not recognize them. And now he stood facing their faces, and recognized among them Jaazaniah and Pelatiah, who were the princes of the people.
And He said to me: ‘Son of man, these are the men that devise iniquity, and that give wicked counsel in this city;
verse value 3015
Insights
Verse structure: 11 words, 51 letters. Notable word values: "these" (אֵ֣לֶּה) = 36, double chai. The shortest word is "to·me" (אֵלָ֑י, 3 letters) and the longest is "and·that·advise" (וְהַיֹּעֲצִ֥ים, 7 letters). 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "that·think" (הַחֹשְׁבִ֥ים), "and·that·advise" (וְהַיֹּעֲצִ֥ים), "counsel·of·evil" (עֲצַת־רָ֖ע). 11 unique roots are used. Frequent roots: "and·said" (root אמר, 362x in Ezekiel); "to·me" (root אל, 204x in Ezekiel); "son·of·man" (root בין, 145x in Ezekiel). The etnachta (major mid-verse pause) falls on 'to·me', dividing the verse into phrases of 2 and 9 words. Full calculation: וַיֹּ֖אמֶר [and·said] (257) + אֵלָ֑י [to·me] (41) + בֶּן־אָדָ֕ם [son·of·man] (97) + אֵ֣לֶּה [these] (36) + הָאֲנָשִׁ֞ים [man] (406) + הַחֹשְׁבִ֥ים [that·think] (365) + אָ֛וֶן [iniquity] (57) + וְהַיֹּעֲצִ֥ים [and·that·advise] (231) + עֲצַת־רָ֖ע [counsel·of·evil] (830) + בָּעִ֥יר [in·the·city] (282) + הַזֹּֽאת [this] (413) = 3015.
Radak
"And he said, 'And the counselors.' Since they were the princes and the great men of the city, this [verse] speaks of them, for upon them depended the counsel of the city, the counsel concerning a matter of evil."
Metzudat David
"The planners." Those who plan and devise evil counsel in this city.
Malbim
And He said to me: At first, the LORD said to him, "Is it a light thing for the house of Judah, etc.," "for they have filled the land with violence," and He informed him that they are sending forth the branch to cut down the people. Now, He explained His words, clarifying that the leaders of the people are those who devise evil and counsel wickedness.
that say: The time is not near to build houses! this city is the caldron, and we are the flesh.
verse value 2466
Insights
Verse structure: 9 words, 38 letters. Verse gematria: 2466 is divisible by 18, the value of chai ('life'). The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "who·say" (הָאֹ֣מְרִ֔ים, 6 letters). 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "in·near" (בְקָר֖וֹב). 9 unique roots are used. Frequent roots: "who·say" (root אמר, 362x in Ezekiel); "not" (root לא, 213x in Ezekiel); "houses" (root בית, 159x in Ezekiel). First appearance of the root סיר ("the·pot") in Ezekiel. First appearance of the root אנחנו ("and·we") in Ezekiel. The etnachta (major mid-verse pause) falls on 'houses', dividing the verse into phrases of 5 and 4 words. Full calculation: הָאֹ֣מְרִ֔ים [who·say] (296) + לֹ֥א [not] (31) + בְקָר֖וֹב [in·near] (310) + בְּנ֣וֹת [to·build] (458) + בָּתִּ֑ים [houses] (452) + הִ֣יא [it] (16) + הַסִּ֔יר [the·pot] (275) + וַאֲנַ֖חְנוּ [and·we] (121) + הַבָּשָֽׂר [flesh] (507) = 2466.
Rashi
Those who say, “Not soon,” the words of the prophets will come upon us.
"Building houses." There is nothing to be concerned about except building houses and dwelling in them, for we will not be exiled from this city until our death.
She is the pot, and we are the meat. Just as the meat does not come out of the pot until its cooking is completed, so too we shall not depart from her until we die.
Radak
Those who say, “Not soon shall we build houses.” “Not soon” means that the decree which the prophet foretells against us will not come to pass in the near future; therefore, we need not heed his words, and we may build houses. For Jerusalem is like a pot, and we are like the meat. Just as the meat is not removed from the pot until it is fully cooked, so too we shall not leave Jerusalem nor be exiled from it until our time to die arrives, and we shall die there.
"Daughters." The root is like that of "on the day that God made" (Genesis 2:4).
Metzudat David
"The ones who say: 'That which they shall say in their counsel, that the evil decree which the prophet has decreed upon this city shall not be in the near future.' And therefore, 'build houses,' meaning: 'Thus, we have no business other than to build houses, for in them we shall dwell for many days.'"
"It is the pot." Jerusalem is the pot in which they cook, and we are the meat placed in the pot. That is to say: just as the meat does not come out of the pot until its cooking is completed, so too we shall not leave this city until the completion of the cooking, which is on the day of death.
Metzudat Zion
The pot. The cauldron, like "a seething pot" (Jeremiah 1:13):
Malbim
Those who said that they were advising not to make peace with Nebuchadnezzar, and they were assuring that the wall would protect them and the enemy would not be able to capture it. And they were likening the wall to a pot [as it is written (Jeremiah 1:13) "I see a boiling pot," and further below (24) "Set on the pot, set it on"], just as the pot protects the meat from being dominated by the fire, so too the wall would protect against the fire of the enemy from dominating the inhabitants of the city. And therefore they said, "Do not build houses nearby," meaning that they warned the people not to build houses close to the wall, for there the fire of the enemy consumes. And they explained the reason: "It is the pot, and we are the meat." Just as one should not bring the meat close to the sides of the pot without an intervening medium, which is the water that separates between the meat and the pot, so too one should not bring the houses close to the wall.
Therefore prophesy against them, prophesy, O son of man.’
verse value 468
Insights
Verse structure: 5 words, 21 letters. Verse gematria: 468 is divisible by 26, the value of the divine name Hashem. The shortest word is "therefore" (לָכֵ֖ן, 3 letters) and the longest is "against·them" (עֲלֵיהֶ֑ם, 5 letters). Words sharing gematria 58: prophesy, prophesy. The root נבא appears 2 times in this verse. 4 unique roots are used. Frequent roots: "against·them" (root על, 272x in Ezekiel); "son·of·man" (root בין, 145x in Ezekiel); "therefore" (root כן, 80x in Ezekiel). The etnachta (major mid-verse pause) falls on 'against·them', dividing the verse into phrases of 3 and 2 words. Full calculation: לָכֵ֖ן [therefore] (100) + הִנָּבֵ֣א [prophesy] (58) + עֲלֵיהֶ֑ם [against·them] (155) + הִנָּבֵ֖א [prophesy] (58) + בֶּן־אָדָֽם [son·of·man] (97) = 468.
Metzudat David
Therefore. Since they will say this, prophesy against them: reverse their words:
"Prophesy, etc." The repetition of the matter is to urge him.
And the spirit of Hashem fell upon me, and He said to me: ‘Speak: Thus says Hashem: Thus have you said, O house of Israel; for I know the things that come into your mind.
verse value 4787
Insights
Verse structure: 17 words, 69 letters. Notable word values: "Hashem" (יְהֹוָה֒) = 26, the value of the divine name Hashem. The shortest word is "so" (כֵּ֥ן, 2 letters) and the longest is "and·things·that·come·up·of" (וּמַעֲל֥וֹת, 6 letters). Words sharing gematria 26: Hashem, Hashem. 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "your·spirit" (רוּחֲכֶ֖ם), "I·know·it" (יְדַעְתִּֽיהָ). The root אמר appears 4 times in this verse. 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "and·said" (root אמר, 362x in Ezekiel); "upon·me" (root על, 272x in Ezekiel). First appearance of the root מעלה ("and·things·that·come·up·of") in Ezekiel. The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 13 and 4 words.
Rashi
Thus you have said. I knew that this is what you said: “Jerusalem is the pot and you are the meat.” But I say to you: As for the corpses that you placed within it, it is a pot in which they were cooked; but for you it shall not be a pot to contain you until the day of death, for I will bring you out from within it.
"And the ascent of your spirit." That which comes to your mind, i.e., "to think" in Old French.
Radak
“And [the spirit] fell... Thus you have said.” You have spoken truly regarding this parable which you are employing; however, it is not as you have applied it to yourselves, nor as you have imagined. For I have known your thoughts—I have known that you are thinking, in stating this parable, that you will not be exiled from Jerusalem. Rather, the parable will be as I say: your slain, whom you have multiplied, are the meat, and the city is the pot; for within the city you have shed innocent blood and placed the slain within it, like meat within a cooking pot. But for yourselves, the parable will not be as you have imagined.
“And I have known the exaltations of your spirit.” The thought that rises within your spirit is called an “exaltation,” and this serves to include multiple exaltations; and the meaning of “I have known” is that I have known each and every one of the exaltations.
Metzudat David
And it fell. The spirit of prophecy rested upon me:
Say: To the men of Jerusalem:
Thus you have said. "As for this matter, not soon..." you have said, "You, the House of Israel, and concerning the children of Judah it shall be said:"
"And the thoughts that rise from your spirit" – this means: Not only do I know your words, but even the thoughts that rise from your spirit, I know them in every particular detail.
Metzudat Zion
"And it fell." The matter of encampment:
And the ascents. The word is in the form of "ascent."
Your spirit. The matter of thought and will:
Malbim
"Thus you have said, etc." — "And your spirit is lifted up": This means that you have said it with your mouth, and likewise it rises in your spirit; that is to say, you also think so in your heart, and you rely with all your heart on the fortress of the wall, as it is stated (Isaiah 22:10): "And you tore down the houses to fortify the wall, but you did not look to Him who made it." This means that you do not believe in the word of the Lord, who has decreed upon you a decree that the enemy will conquer you. And I have known it, for the matter is not as you think, that I do not pay attention and do not know what is in your heart.
You have multiplied your slain in this city, and you have filled the streets thereof with the slain.
verse value 2594
Insights
Verse structure: 7 words, 35 letters. The shortest word is "slain" (חָלָֽל, 3 letters) and the longest is "be or become great" (הִרְבֵּיתֶ֥ם, 6 letters). 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "be or become great" (הִרְבֵּיתֶ֥ם), "and·you·have·filled" (וּמִלֵּאתֶ֥ם), "her·streets" (חוּצֹתֶ֖יהָ). The root חלל appears 2 times in this verse. 6 unique roots are used. Frequent roots: "your·slain" (root חלל, 67x in Ezekiel); "in·the·city" (root עיר, 62x in Ezekiel); "and·you·have·filled" (root מלא, 37x in Ezekiel). First appearance of the root רבה ("be or become great") in Ezekiel. The etnachta (major mid-verse pause) falls on 'this', dividing the verse into phrases of 4 and 3 words. Full calculation: הִרְבֵּיתֶ֥ם [be or become great] (657) + חַלְלֵיכֶ֖ם [your·slain] (138) + בָּעִ֣יר [in·the·city] (282) + הַזֹּ֑את [this] (413) + וּמִלֵּאתֶ֥ם [and·you·have·filled] (517) + חוּצֹתֶ֖יהָ [her·streets] (519) + חָלָֽל [slain] (68) = 2594.
Radak
"You have multiplied." And behold, he proceeds to expound the parable:
Metzudat David
"You have multiplied." This means: Because of these words and thoughts that you will think, that you will not leave the city, you will add to doing evil, and you will increase the slain in this city, and you will fill the streets with slain.
Malbim
"You have multiplied [your sins]," and thereby you have multiplied [the slain] in this city, for there were many who wished to make peace with Nebuchadnezzar, and [others] fought against them and killed them (as stated above, chapters 4 and 9). "And you filled its streets with the slain" — the outside [חוץ] refers to the rear of the houses, where one is not seen as [one is] in the city, and those [places] they filled with slain, whom they killed in secret.
Therefore thus says the Lord Hashem: Your slain whom you have laid in the midst of it, they are the flesh, and this city is the caldron; but you shall be brought forth out of the midst of it.
verse value 4213
Insights
Verse structure: 15 words, 64 letters. Notable word values: "Hashem" (יֱהֹוִה֒) = 26, the value of the divine name Hashem. The shortest word is "therefore" (לָכֵ֗ן, 3 letters) and the longest is "your·slain" (חַלְלֵיכֶם֙, 6 letters). 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "name" (שַׂמְתֶּ֣ם), "and·you" (וְאֶתְכֶ֖ם). The root תוך appears 2 times in this verse. 14 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "thus·says" (root אמר, 362x in Ezekiel); "whom" (root אשר, 341x in Ezekiel). The etnachta (major mid-verse pause) falls on 'the·pot', dividing the verse into phrases of 12 and 3 words.
Rashi
"Hatzia" (He brought out). Just as in the phrase "to bring out" (lehotsi’), [we learn from the verse:] "And in vain have you built your houses, for in exile shall you go, fathers and sons alike, and no heir shall inherit the houses."
Radak
Therefore, He brought them out from within it. An infinitive in place of “I will bring out,” meaning: I decreed to bring you out from within it, not as you had thought—that you would remain within it until your death and not be exiled from it.
Metzudat David
Therefore. Since you have done thus, therefore thus says the Lord: Your slain, etc. The meaning is: Behold, now your words have been fulfilled, which you said, “It is the pot,” etc. For your slain, whom you killed within it, are the flesh; and just as the corpses of the slain are placed in a pot, so too the city is likened to a pot into which the flesh is placed, for thus you have placed the corpses of the slain within it.
"And you." But I have decreed upon you to bring forth from her, or I will bring you forth from her, to go into exile, and your words shall not be fulfilled in yourselves.
Metzudat Zion
"Hotsi'a" (He brought out). This is either like "lehotzi'a" (to bring out) or like "otzi'a" (I will bring out).
Malbim
Therefore, thus says the Lord: Your slain, they are the meat; just as it will be like a pot, it will not be according to your understanding to protect you so that the enemy will not rule over you. Rather, the slain are the meat that will remain in the pot, but not you; you will not remain there, for I will bring you out from within it.
You have feared the sword; and the sword will I bring upon you, says the Lord Hashem.
verse value 1443
Insights
Verse structure: 8 words, 32 letters. Notable word values: "Hashem" (יֱהֹוִֽה) = 26, the value of the divine name Hashem. Verse gematria: 1443 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "sword" (חֶ֖רֶב, 3 letters) and the longest is "you·feared" (יְרֵאתֶ֑ם, 5 letters). 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "you·feared" (יְרֵאתֶ֑ם). The root חרב appears 2 times in this verse. 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "upon·you" (root על, 272x in Ezekiel); "my·lord" (root אדון, 222x in Ezekiel). The etnachta (major mid-verse pause) falls on 'you·feared', dividing the verse into phrases of 2 and 6 words. Full calculation: חֶ֖רֶב [sword] (210) + יְרֵאתֶ֑ם [you·feared] (651) + וְחֶ֙רֶב֙ [and·sword] (216) + אָבִ֣יא [I·will·bring] (14) + עֲלֵיכֶ֔ם [upon·you] (170) + נְאֻ֖ם [utterance] (91) + אֲדֹנָ֥י [my·lord] (65) + יֱהֹוִֽה [Hashem] (26) = 1443.
Rashi
"The sword of their fear." When you turned to seek help from the king of Egypt, as it is stated regarding Zedekiah: "And he rebelled against him, sending his envoys to the Egyptians" (below 16).
Radak
“Sword their fear.” With a tzere vowel, as in the phrase “and he did not fear God”; and they feared the sword of the king of Babylon, and they sent to Egypt for help, as it is written regarding Zedekiah: “And he rebelled against him, sending his messengers to Egypt to give him horses and a great people.”
"And I will bring a sword upon you." That very sword from which you feared, that one I will bring upon you, and the king of Egypt will not save you from it.
Metzudat David
“The sword you feared.” You feared the sword of the king of Babylon, and I will bring upon you a sword from him.
Malbim
Sword, and likewise it shall not be like a shield to protect against the enemy’s sword, for I will bring upon you a sword.
And I will bring you forth out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you.
verse value 4347
Insights
Verse structure: 9 words, 46 letters. The shortest word is "among·you" (בָכֶ֖ם, 3 letters) and the longest is "and·will·bring·out" (וְהוֹצֵאתִ֤י, 7 letters). Words sharing gematria 461: you, you. 8 unique roots are used. Frequent roots: "and·I·will·make" (root עשה, 214x in Ezekiel); "and·I·will·give" (root נתן, 207x in Ezekiel); "from·her·midst" (root תוך, 111x in Ezekiel). First appearance of the root בכם ("among·you") in Ezekiel. The etnachta (major mid-verse pause) falls on 'hand·of·strangers', dividing the verse into phrases of 6 and 3 words. Full calculation: וְהוֹצֵאתִ֤י [and·will·bring·out] (518) + אֶתְכֶם֙ [you] (461) + מִתּוֹכָ֔הּ [from·her·midst] (471) + וְנָתַתִּ֥י [and·I·will·give] (866) + אֶתְכֶ֖ם [you] (461) + בְּיַד־זָרִ֑ים [hand·of·strangers] (273) + וְעָשִׂ֥יתִי [and·I·will·make] (796) + בָכֶ֖ם [among·you] (62) + שְׁפָטִֽים [judgment] (439) = 4347.
Radak
"And I will bring you out from within it." Not as you imagined, that you would remain within it until the day of your death.
Metzudat Zion
Strangers. Nations: idolaters.
Judgments. The law of retribution:
Malbim
"And I will bring you out" — do not assume that when it says "I will bring you out from among them," it means that you will flee to wherever you wish. For indeed, they went out at night between the walls in order to escape; but after I have brought you out, I will deliver you into the hands of strangers, as it is stated, "And they caught Zedekiah in the plains of Jericho," and I will execute judgments upon you, as it is stated elsewhere, "And He spoke with him concerning judgments."
You shall fall by the sword: I will judge you upon the border of Israel; and you shall know that I am Hashem.
verse value 2914
Insights
Verse structure: 9 words, 43 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "in·the·sword" (בַּחֶ֣רֶב, 4 letters) and the longest is "upon·border" (עַל־גְּב֥וּל, 6 letters). 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "that·I" (root אני, 166x in Ezekiel); "Israel" (root ישראל, 154x in Ezekiel). First appearance of the root גבול ("upon·border") in Ezekiel. The etnachta (major mid-verse pause) falls on 'you', dividing the verse into phrases of 6 and 3 words. Full calculation: בַּחֶ֣רֶב [in·the·sword] (212) + תִּפֹּ֔לוּ [you·shall·fall] (516) + עַל־גְּב֥וּל [upon·border] (141) + יִשְׂרָאֵ֖ל [Israel] (541) + אֶשְׁפּ֣וֹט [I·will·judge] (396) + אֶתְכֶ֑ם [you] (461) + וִידַעְתֶּ֖ם [and·you·shall·know] (530) + כִּֽי־אֲנִ֥י [that·I] (91) + יְהֹוָֽה [Hashem] (26) = 2914.
Rashi
“On the border of Israel.” At the end of the border, and it is Riblah; the land of Hamath is Antioch. There Zedekiah was judged by Nebuchadnezzar, as it is stated in the Book of Kings (2 Kings 25): “There he slew his sons,” “There he put out his eyes.” And this is the end of the border, as it is stated regarding the spies and in several other places: “As far as Hamath” (Numbers 13).
Radak
“By the sword you shall fall.” This refers to the border of Israel, with Zedekiah, and he was in Riblah in the land of Hamath, as it is stated: “And all the princes of Judah He slaughtered in Riblah” (Jeremiah 39:6). And Hamath is the border of Israel, as it is stated: “From the entrance of Hamath to the Brook of Egypt” (Joshua 1:4).
Metzudat David
"Upon the border of Israel." [This means] near the border of Israel I will judge you, and it was in Riblah, in the land of Hamath, as it is written: "And he brought him up..." and "And Riblah..." and "And the king of Babylon slaughtered the sons of Zedekiah..." and "And all the nobles of Judah he slaughtered, the king of Babylon, and he put out the eyes of Zedekiah" (Jeremiah 39:6-7).
"And you shall know." Then you will know that I am the Lord, faithful to recompense.
Metzudat Zion
“On the boundary.” “Near the boundary”:
Malbim
“By the sword they shall fall,” as it is stated, “And the king of Babylon struck them at Riblah” (2 Kings 25:21); and this is what is meant by, “I will judge you at the border of Israel,” for this occurred at the border of Israel, where he put to death the sons of Zedekiah and the officers.
Though this city shall not be your caldron, you shall be the flesh in the midst thereof; I will judge you upon the border of Israel;
verse value 4154
Insights
Verse structure: 12 words, 52 letters. The shortest word is "it" (הִ֗יא, 3 letters) and the longest is "not·it·shall·be" (לֹֽא־תִהְיֶ֤ה, 6 letters). 4 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "not·it·shall·be" (לֹֽא־תִהְיֶ֤ה), "to·pot" (לְסִ֔יר), "will·be" (תִּהְי֥וּ). The root היה appears 2 times in this verse. 11 unique roots are used. Frequent roots: "not·it·shall·be" (root היה, 335x in Ezekiel); "Israel" (root ישראל, 154x in Ezekiel); "in·her·midst" (root תוך, 111x in Ezekiel). The etnachta (major mid-verse pause) falls on 'as·flesh', dividing the verse into phrases of 8 and 4 words. Full calculation: הִ֗יא [it] (16) + לֹֽא־תִהְיֶ֤ה [not·it·shall·be] (451) + לָכֶם֙ [to·you] (90) + לְסִ֔יר [to·pot] (300) + וְאַתֶּ֛ם [and·you] (447) + תִּהְי֥וּ [will·be] (421) + בְתוֹכָ֖הּ [in·her·midst] (433) + לְבָשָׂ֑ר [as·flesh] (532) + אֶל־גְּב֥וּל [upon·border] (72) + יִשְׂרָאֵ֖ל [Israel] (541) + אֶשְׁפֹּ֥ט [I·will·judge] (390) + אֶתְכֶֽם [you] (461) = 4154.
Rashi
It shall not be for you as a pot. The keeping watch over its pieces continues until they are fully cooked:
“And you shall be within it as flesh.” [This means that] they will cut you up within it and break you apart within it, like meat in a pot and within a cauldron.
“‘I will judge you at the border of Israel’—and you shall not die within its borders.”
Radak
It shall not be for you as a pot. Just as you thought that you would not come out of it.
“And you shall be within it as flesh.” But not within it in the literal sense, for [the verse states], “I will judge you at the border of Israel,” and you will be like flesh that is cooked, and it rots within itself, as it is stated, “And like flesh within a pot.” And there, at the border of Israel, will arrive the time of your cooking. And so did Jonathan translate: “It shall not be for you like a pot; rather, you shall be within it like flesh that is cooked within a pot.”
Metzudat David
It is Jerusalem. It will not be opposite you like the lime that preserves the meat placed within it until the cooking is completed, for you will not be in it until the day of death.
"And you." But you shall be within it, like meat that shrinks inside the pot, for there you shall rot and melt away, yet you shall not die in it. For on the border of Israel, in the land of Hamath, there I will judge you with the judgment of death.
Metzudat Zion
"Al gevul." Just as it says "al gevul" (on the border):
Malbim
She shall not be to you as a pot, for she shall not protect you, for the wall shall be broken down; but you shall be within her as meat, because it is said, “I will judge you at the border of Israel,” and there you shall die, in such a way that He will not take you out of the border of Israel to Babylonia, and it will be as though you remain within her.
and you shall know that I am Hashem; for you have not walked in My statutes, neither have you executed Mine ordinances, but have done after the ordinances of the nations that are round about you.’
verse value 5490
Insights
Verse structure: 15 words, 71 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. Verse gematria: 5490 is divisible by 18, the value of chai ('life'). The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "surrounding" (סְבִיבוֹתֵיכֶ֖ם, 9 letters). Words sharing gematria 820: you·have·done, you·have·done. 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "in·my·statutes" (בְּחֻקַּי֙). The root אשר appears 2 times in this verse. 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "for" (root אשר, 341x in Ezekiel); "you·have·done" (root עשה, 214x in Ezekiel). First appearance of the root חק ("in·my·statutes") in Ezekiel. The etnachta (major mid-verse pause) falls on 'you·have·done', dividing the verse into phrases of 10 and 5 words.
Radak
"And you shall know." Then, when your judgment arrives, you will know that I am the Lord, for just as I decreed against you, so it will come upon you.
And according to the statutes of the nations that are around you, you have done: to serve other gods, as they serve, and to shed innocent blood, as they shed.
Metzudat David
And you shall know. Then you shall know that I am the Lord, faithful to recompense for the fact that you did not walk in My statutes.
"And after the statutes of the nations..."—to serve idolatry like them.
Malbim
"And you shall know," and then you shall know that I am the Lord, who punished you because you did not walk in My statutes, and you did according to the statutes of the evil nations. And what is stated above, "And you shall not do according to the statutes of the nations," means that you did not do according to the good ones among them, but you did according to the corrupted ones among them, as our Sages of blessed memory stated.
And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said: ‘Ah Lord Hashem! will you make a full end of the remnant of Israel?’
verse value 4582
Insights
Verse structure: 19 words, 82 letters. Notable word values: "Hashem" (יֱהֹוִ֔ה) = 26, the value of the divine name Hashem. The shortest word is "died" (מֵ֑ת, 2 letters) and the longest is "and·Pelatiah" (וּפְלַטְיָ֥הוּ, 7 letters). 5 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·Pelatiah" (וּפְלַטְיָ֥הוּ), "son·of·Benaiah" (בֶן־בְּנָיָ֖ה), "died" (מֵ֑ת). 18 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "and·I·said" (root אמר, 362x in Ezekiel); "and·it·was" (root היה, 335x in Ezekiel). The etnachta (major mid-verse pause) falls on 'died', dividing the verse into phrases of 5 and 14 words.
Radak
"And it came to pass when I prophesied": The letter kaf indicates "as," meaning that as I was prophesying, I saw that Pelatiah, the son of Benaiah, had died.
“Are You making a complete end?” This is in the form of a question, even though it lacks the interrogative heh, like “Shall I pursue after this troop?” and “Are you my son Esau?” and similar cases. And as for why he cried out over his death, which he saw — though he was a wicked man — because he saw his death suddenly, and he was one of the leaders of the people, he was terrified at his death. He said: perhaps he will repent. But God did not answer his cry with a word.
Metzudat David
Like a prophet. As I prophesied, the prophecy that was: for in the vision of prophecy it appeared to him as if he were prophesying this matter; and when the Omnipresent commanded him, as stated above, "Therefore, prophesy against them," etc.
And Pelatiah. One of the princes who stood at the gate:
He died. Sudden death:
“And I will fall...” – to prostrate oneself and to beseech mercy.
You are making an end. And do you make an end of the remnant, so that there will not be more? And because he saw him die suddenly, and he was among the leaders of the people, he thought that perhaps they would all die like this.
Metzudat Zion
Ahah. It is a matter of the language of lamentation:
Kallah. Like the word "kallah" with the interrogative heh.
Malbim
And it came to pass, when the prophet saw that Pelatiah was dead, that he fell on his face. For initially he had thought that what was said, "they shall fall by the sword," was prophesied specifically concerning the twenty-five men whom he saw bowing down to the sun, and not concerning the entire community of Judah. But after he saw that Pelatiah had died in Jerusalem before the enemy had conquered the city, he understood that this prophecy was not specifically about the twenty-five men whom he had just seen; for if so, it would not have been fitting for Pelatiah to die in the Land of Israel. And thus, the prophecy was about the entire people. Therefore, he cried out, "Are You making a full end of the remnant of Israel!" meaning that You have decreed death upon the inhabitants of Jerusalem alone, who remained from all of Israel.
Verse structure: 4 words, 18 letters. The shortest word is "to·me" (אֵלַ֥י, 3 letters) and the longest is "word·of·Hashem" (דְבַר־יְהֹוָ֖ה, 7 letters). 4 unique roots are used. Frequent roots: "word·of·Hashem" (root יהוה, 427x in Ezekiel); "saying" (root אמר, 362x in Ezekiel); "and·it·was" (root היה, 335x in Ezekiel). Full calculation: וַיְהִ֥י [and·it·was] (31) + דְבַר־יְהֹוָ֖ה [word·of·Hashem] (232) + אֵלַ֥י [to·me] (41) + לֵאמֹֽר [saying] (271) = 575.
Malbim
(14-15) “And the word of the Lord came to you, ‘Your brothers, your brothers’” — the Lord answered him, that the remnant and survivors for Israel will not emerge from the inhabitants of Jerusalem, for they will perish and be like the bad figs, but rather from the exiles who went into exile to Babylon with Jehoiachin will the remnant emerge, as the Lord showed Jeremiah (ibid. 24) in the parable of the two baskets of figs. And this is what it says: “Your brothers” — they are your brothers, meaning the exile that is in Babylon, who are your brothers, and they have improved their ways, and they are the ones of your redemption, concerning whom you prophesied that they will be redeemed, and this will be fulfilled in them. And likewise, all the House of Israel, etc. — these are the other tribes who were exiled earlier by Sennacherib, from whom too will a remnant emerge; even though they will not be redeemed in the redemption of the Second Temple, they will return at the end of days. “Asher” — meaning, even though the inhabitants of Jerusalem said to them, “You have distanced yourselves from the Lord, since you are on foreign soil, and you will not return from exile; only to us has the land been given as an inheritance; we alone will inherit the land,” and they have lost their hope — to this He answers them with two responses:
’Son of man, as for your brethren, even your brethren, the men of your kindred, and all the house of Israel, all of them, concerning whom the inhabitants of Jerusalem have said: Get you far from Hashem! to us is this land given for a possession;
verse value 5749
Insights
Verse structure: 21 words, 87 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "his·them" (כֻּלֹּ֑ה, 3 letters) and the longest is "and·all·house·of" (וְכׇל־בֵּ֥ית, 6 letters). Words sharing gematria 39: your·brothers, your·brothers. 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "your·redemption" (גְאֻלָּתֶ֔ךָ). The root אח appears 2 times in this verse. 19 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "they·said" (root אמר, 362x in Ezekiel); "concerning·whom" (root אשר, 341x in Ezekiel). First appearance of the root לנו ("to·us") in Ezekiel. The etnachta (major mid-verse pause) falls on 'his·them', dividing the verse into phrases of 8 and 13 words.
Rashi
“Your brother, your brother.” The exile of Samaria and the exile of Jehoiachin.
And all the house of Israel. Who went into exile:
"As they said to them" — that is, as the inhabitants of Jerusalem said about them, those who had not gone into exile with Jehoiachin, over whom Nebuchadnezzar had appointed Zedekiah as king. And now, even they are mocking their brethren who went into exile, saying about them: "They have distanced themselves from the Lord."
Radak
“Son of man, your brother, your brother, the men of your redemption.” He said it three times: to allude to the exile of the Reubenites and the Gadites, to the exile of Samaria, and to the exile of Jehoiachin; and then He returned and included them all together.
And all the house of Israel in its entirety. And he juxtaposed this matter to what he was saying: “Building houses—this city is the pot, and we are the flesh.” They used to think that they would be forever within it. And they used to think and say before those who were exiled:
“Far from the Lord.” Those whom you have exiled are far from the Lord, meaning from the land of the Lord, which is the holy land, for it was given to us as an inheritance, not to you who were exiled from it.
“Keep away.” This is an imperative, second person plural, with an open patach, like “and they slaughtered the Passover offering.” And it says “her,” and afterward it says “the land.” The pronoun precedes the referent, like “and she saw the child” and similar verses.
Metzudat David
"Your brother, your brother, the men of your redemption." He stated this three times: once in reference to the exile of the land of Zebulun and the land of Naphtali in the days of Pekah son of Remaliah, as it is written (in II Kings); once in reference to the exile of the men of Transjordan, as it is written in I Chronicles; and once in reference to the exile of Judah in the days of Jehoiakim and in the days of Jehoiachin.
“And all the house of Israel were exiles.” This refers to the general exile in the days of Hoshea son of Elah, as it is stated in II Kings:
"As they said to them." That is, the inhabitants of Jerusalem said concerning all these exiles, "Behold, they have distanced themselves from the Lord and from His Temple, and they have been cast into distant lands, and henceforth He will no longer regard them. Moreover, all of the Land of Israel in its entirety has been given to us as an inheritance, and we shall dwell in it forever. And thus, they rejoice at their distress and intend to inherit their land." This is akin to saying, "How then can you cry out over the death of those wicked men?"
Metzudat Zion
Your redemption. So too, the close relative is called so, for he is worthy to redeem his inheritance from the hand of the buyer. And similarly, “For you are the Redeemer” (Ruth 3:9).
To an inheritance. The word is in the form of "inheritance."
therefore say: Thus says the Lord Hashem: Although I have removed them far off among the nations, and although I have scattered them among the countries, yet have I been to them as a little sanctuary in the countries where they are come;
verse value 5167
Insights
Verse structure: 18 words, 79 letters. Notable word values: "Hashem" (יֱהֹוִה֒) = 26, the value of the divine name Hashem. The shortest word is "and·although" (כִּ֤י, 2 letters) and the longest is "I·have·scattered·them" (הֲפִיצוֹתִ֖ים, 8 letters). Words sharing gematria 699: in·the·lands, in·the·lands. 4 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "I·removed·them" (הִרְחַקְתִּים֙), "and·although" (וְכִ֥י), "I·have·scattered·them" (הֲפִיצוֹתִ֖ים). The root אמר appears 2 times in this verse. 15 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "say" (root אמר, 362x in Ezekiel); "where·they·came" (root אשר, 341x in Ezekiel). First appearance of the root פוץ ("I·have·scattered·them") in Ezekiel. The etnachta (major mid-verse pause) falls on 'in·the·lands', dividing the verse into phrases of 11 and 7 words.
Rashi
To the Temple, a little. To the synagogues, which are seated second to the Temple.
Radak
Therefore, because I have scattered them among the nations. And even so, I did not abandon them; rather, I was to them a small sanctuary in the lands to which they came. That is to say: if they distanced themselves from the Sanctuary of the Lord, which is the Great Sanctuary in His land, I will be to them a small sanctuary. That is to say: in the synagogues, where they assemble to pray to Me, I am with them, I hear their voice, and I save them from the hands of their enemies, so that no destruction befall them. Moreover, I am destined to gather them, as it says immediately thereafter: “And I will gather you.”
"To the Sanctuary, a little." It has a patach because it is in construct with the word "a little," for "a little" is not an adjective but a noun. Thus we found it in some precise manuscripts. And in some I found a qamats; if so, "a little" would be an adjective. And the Targum translated: "And I gave them synagogues, etc." As in the column.
Metzudat David
"Therefore. Since they say, 'I will not pay attention to them from now on,' tell them: Thus says the Lord: Although I have removed them from My sanctuary and from their land, to be exiles, and although I have scattered them among the lands of the nations, behold, My attention has not been distant from them; for in the lands to which they came, I will be to them as a small sanctuary. That is to say, My Divine Presence will dwell in their synagogues. And although they have been distant from My Sanctuary, which is the Great Sanctuary in Jerusalem, there will be for them in its place a small sanctuary."
Metzudat Zion
The pieces. The term *pizot* (pieces) is akin to the meaning of *pizur* (scattering), as in “for He has scattered the people” (1 Samuel 13:11).
Malbim
Therefore, in response to what is stated that they distanced themselves from the Lord, He answers that nevertheless the Lord is close to them. Even though He scattered them among the nations and they are distant from the Land, and even though He dispersed them from the nations into the lands, nevertheless they are not distant from Me, for I will be to them a small sanctuary, in which I will cause My Divine Presence to dwell among them even there. And even though My Divine Presence will not rest upon them in a revealed manner, with signs and wonders, as it did in the Great Temple, it will rest in a hidden manner, with concealed providence, until I become to them a small sanctuary. And in place of the Temple, the houses of prayer and houses of study will serve, as our Sages of blessed memory stated: "And I will be to them a small sanctuary" refers to the houses of prayer and houses of study.
therefore say: Thus says the Lord Hashem: I will even gather you from the peoples, and assemble you out of the countries where you have been scattered, and I will give you the land of Israel.
verse value 7389
Insights
Verse structure: 18 words, 85 letters. Notable word values: "Hashem" (יֱהֹוִה֒) = 26, the value of the divine name Hashem. The shortest word is "therefore" (לָכֵ֣ן, 3 letters) and the longest is "from·the·countries" (מִן־הָ֣אֲרָצ֔וֹת, 8 letters). Words sharing gematria 461: you, you. 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·let·me·gather" (וְאָסַפְתִּ֣י), "you·were·scattered" (נְפֹצוֹתֶ֖ם), "the·land" (אֶת־אַדְמַ֥ת). The root אמר appears 2 times in this verse. 16 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "say" (root אמר, 362x in Ezekiel); "where" (root אשר, 341x in Ezekiel). First appearance of the root קבץ ("and·I·will·gather") in Ezekiel. First appearance of the root אסף ("and·let·me·gather") in Ezekiel. The etnachta (major mid-verse pause) falls on 'in·them', dividing the verse into phrases of 14 and 4 words.
Radak
"Therefore." He said this in reference to the Ten Tribes that were exiled first:
“And I will gather you.” This prophecy was stated concerning the exile of the Ten Tribes, not concerning the Babylonian exile. For it was to those who despised the inhabitants of Jerusalem that He promised the gathering of their exile. Moreover, He said, “From the peoples, from the lands.” Furthermore, He said, “I will give them a new heart and a new spirit,” which was not the case for the Returnees from Babylonia.
Metzudat David
Therefore, say. Since it is said that these exiles will never return to their land, and they will inherit it, therefore say to them: "Thus says the Lord: I will gather you, etc."—meaning: Thus has the Lord said, and thus He will do: "And I will gather you, etc." And then I will restore to you the land of Israel. And regarding the days of the Messiah, it will be said:
Malbim
Therefore, in response to what they said, "To us has the land been given as an inheritance," implying that these exiles have lost all hope, He replies, "And I will gather you from the nations." This refers to the nations that are nearby, from whom I will gather them in the redemption of the Second Temple, when the exiles of Babylonia were gathered and returned to the Land of Israel. And "I will assemble" refers to the future, when He will assemble the Ten Tribes, who are in distant lands and did not return in the Second Temple period. And "I will give you the land of Israel" — not as they said, "To us has the land been given as an inheritance."
And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence.
verse value 3100
Insights
Verse structure: 5 words, 40 letters. Verse gematria: 3100 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "from·it" (מִמֶּֽנָּה, 4 letters) and the longest is "and·all·its·abominations" (וְאֶת־כׇּל־תּוֹעֲבוֹתֶ֖יהָ, 13 letters). 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·they·shall·come·there" (וּבָ֖אוּ־שָׁ֑מָּה), "all·its·detestable·things" (אֶת־כׇּל־שִׁקּוּצֶ֛יהָ), "and·all·its·abominations" (וְאֶת־כׇּל־תּוֹעֲבוֹתֶ֖יהָ). 5 unique roots are used. Frequent roots: "and·they·shall·come·there" (root בוא, 175x in Ezekiel); "from·it" (root מן, 47x in Ezekiel). First appearance of the root סור ("and·they·shall·take·away") in Ezekiel. The etnachta (major mid-verse pause) falls on 'and·they·shall·come·there', dividing the verse into phrases of 1 and 4 words. Full calculation: וּבָ֖אוּ־שָׁ֑מָּה [and·they·shall·come·there] (360) + וְהֵסִ֜ירוּ [and·they·shall·take·away] (287) + אֶת־כׇּל־שִׁקּוּצֶ֛יהָ [all·its·detestable·things] (962) + וְאֶת־כׇּל־תּוֹעֲבוֹתֶ֖יהָ [and·all·its·abominations] (1356) + מִמֶּֽנָּה [from·it] (135) = 3100.
Radak
“And they came there.” The word is divided with a *tercha* [a pause mark indicating a slight break], and similarly “and Noah went out” [is divided] with a *ta’am* [a cantillation mark], and there are ten words marked with this ta'am.
"All its abominations." The abominations and detestable things that the nations made in it, and they are the abominations of idolaters, for "in their hand it shall be" when the redemption comes, and they will find the abominations in it, and it is desolate, for concerning it too it is said, "and to set up an appalling abomination."
Metzudat David
"And they shall remove, etc." – This means that the abominations and detestable things currently practiced within it shall be removed from it; that is to say, they shall no longer be practiced within it.
Metzudat Zion
"שקוציה" (its detestable things). The meaning is: loathsome and abhorrent.
Malbim
“And they shall come thither, and remove all their abominations”: This refers to the redemption of the Second Temple, at which time the abominations were removed, for the Men of the Great Assembly abolished the evil inclination toward idolatry. “And all their detestable things”: This will occur in the future redemption, at which time the evil inclination toward illicit sexual relations and other detestable matters will be abolished.
And I will give them one heart, and I will put a new spirit within you; and I will remove the stony heart out of their flesh, and will give them a heart of flesh;
verse value 5166
Insights
Verse structure: 16 words, 60 letters. Notable word values: "one" (אֶחָ֔ד) = 13, the value of echad ('one') and ahavah ('love'). Verse gematria: 5166 is divisible by 18, the value of chai ('life'). The shortest word is "heart" (לֵ֣ב, 2 letters) and the longest is "in·your·midst" (בְּקִרְבְּכֶ֑ם, 6 letters). Words sharing gematria 866: and·I·will·give, and·I·will·give. 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "from·their·flesh" (מִבְּשָׂרָ֔ם). The root נתן appears 3 times in this verse. 10 unique roots are used. Frequent roots: "and·I·will·give" (root נתן, 207x in Ezekiel); "to·them" (root הם, 166x in Ezekiel); "one" (root אחד, 104x in Ezekiel). First appearance of the root לב ("heart") in Ezekiel. The etnachta (major mid-verse pause) falls on 'in·your·midst', dividing the verse into phrases of 8 and 8 words.
Rashi
"A heart of flesh." A soft heart that is easily subdued.
Radak
“And I will give them one heart.” That they should have one heart to fear the Lord; their heart will no longer turn to abominations, but their heart will be devoted to God alone. And Jonathan rendered it in the Targum as “a fearing heart.”
A heart of stone. It is hard as stone to accept reproof and moral instruction:
A heart of flesh. For the flesh is soft, and their hearts would be soft to receive reproof. And the Targum of Jonathan translates: “And the hearts of the wicked, which was strong as stone, etc., was broken, as above.”
Metzudat David
"One heart." This means that their hearts will no longer be divided and uncertain in their belief in the Lord, for they will believe in the Lord with all their heart.
And a new spirit. A new desire to walk in My statutes:
"A heart of stone." A hard heart, like a stone:
“From their flesh.” This means: from their bodies.
"A heart of flesh." [This means] soft like flesh, i.e., submissive and gentle.
Malbim
“And I will give them one heart and a new spirit.” Until now, the causes leading to sin were the spirit and the heart. For the spirit is that faculty which elevates the mental images from the depths of the soul to the surface of the heart, and the majority of these images are inclined toward evil, as it is stated, “For the inclination of man’s heart is evil from his youth.” Thus, images of jealousy, arrogance, vengeance, and lust arise. Then the heart is aroused; it is the governing power of the soul, and a battle ensues within him. For the images of intellect and understanding incline toward good, while the images of the evil inclination incline him toward evil. Consequently, he has two hearts, meaning two governors and guides: one tempts him to evil, and the other to good. Then, “you shall have one heart,” meaning the governing power of the soul will be aroused only toward good, in accordance with the counsel of intellect and understanding. “And I will place within you a new spirit,” meaning the spirit will no longer elevate any evil images at all, but only images of humility, holiness, and fear of sin. “And I will remove the heart of stone from their flesh,” for until now their heart was like stone, which is difficult to engrave upon with inscriptions and impressions. Likewise, it was not prepared to receive these divine impressions and the images of moral instruction and wisdom. Then, “I will give them a heart of flesh,” soft and ready to receive the inscription of God and the images of holiness and spirituality. Through this preparation, “they shall walk in My statutes,” for the evil inclination will not obstruct them. And thereby, “they shall be My people, and I will be their God,” meaning I will cause My Divine Presence to rest upon them.
that they may walk in My statutes, and keep Mine ordinances, and do them; and they shall be My people, and I will be their God.
verse value 3487
Insights
Verse structure: 13 words, 59 letters. The shortest word is "them" (אֹתָ֑ם, 3 letters) and the longest is "and·my·ordinances" (וְאֶת־מִשְׁפָּטַ֥י, 8 letters). Words sharing gematria 67: and·they·shall·be·to·me, and·I. 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "in·my·statutes" (בְּחֻקֹּתַ֣י). The root היה appears 2 times in this verse. 12 unique roots are used. Frequent roots: "and·they·shall·be·to·me" (root היה, 335x in Ezekiel); "and·they·will·do" (root עשה, 214x in Ezekiel); "and·I" (root אני, 166x in Ezekiel). First appearance of the root שמר ("they·shall·keep") in Ezekiel. The etnachta (major mid-verse pause) falls on 'them', dividing the verse into phrases of 7 and 6 words. Full calculation: לְמַ֙עַן֙ [so·that] (190) + בְּחֻקֹּתַ֣י [in·my·statutes] (520) + יֵלֵ֔כוּ [they·may·walk] (66) + וְאֶת־מִשְׁפָּטַ֥י [and·my·ordinances] (846) + יִשְׁמְר֖וּ [they·shall·keep] (556) + וְעָשׂ֣וּ [and·they·will·do] (382) + אֹתָ֑ם [them] (441) + וְהָיוּ־לִ֣י [and·they·shall·be·to·me] (67) + לְעָ֔ם [for·a·people] (140) + וַאֲנִ֕י [and·I] (67) + אֶהְיֶ֥ה [I·will·be] (21) + לָהֶ֖ם [to·them] (75) + לֵאלֹהִֽים [for·a·God] (116) = 3487.
Radak
For the sake of. It is explained:
Metzudat David
For the purpose that: in a manner that they will walk in My statutes and keep My ordinances in their hearts and perform them:
And they shall be to Me a people: To believe in Me and to keep My commandments.
"And I will be their God." To save and deliver them.
Metzudat Zion
"למען" – its meaning is like "in order that," and similarly, "למען יחרבו" (above 6:).
But as for them whose heart walks after the heart of their detestable things and their abominations, I will bring their way upon their own heads, says the Lord Hashem.’
verse value 3541
Insights
Verse structure: 11 words, 52 letters. Notable word values: "Hashem" (יֱהֹוִֽה) = 26, the value of the divine name Hashem. The shortest word is "their·heart" (לִבָּ֣ם, 3 letters) and the longest is "and·their·abominations" (וְתוֹעֲבוֹתֵיהֶ֖ם, 10 letters). 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·to·heart·of" (וְאֶל־לֵ֧ב), "and·their·abominations" (וְתוֹעֲבוֹתֵיהֶ֖ם). 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "my·lord" (root אדון, 222x in Ezekiel); "I·gave" (root נתן, 207x in Ezekiel). The etnachta (major mid-verse pause) falls on 'going', dividing the verse into phrases of 5 and 6 words. Full calculation: וְאֶל־לֵ֧ב [and·to·heart·of] (69) + שִׁקּוּצֵיהֶ֛ם [their·detestable·things] (551) + וְתוֹעֲבוֹתֵיהֶ֖ם [and·their·abominations] (945) + לִבָּ֣ם [their·heart] (72) + הֹלֵ֑ךְ [going] (55) + דַּרְכָּם֙ [their·way] (264) + בְּרֹאשָׁ֣ם [in·their·head] (543) + נָתַ֔תִּי [I·gave] (860) + נְאֻ֖ם [utterance] (91) + אֲדֹנָ֥י [my·lord] (65) + יֱהֹוִֽה [Hashem] (26) = 3541.
Rashi
"And as for those whose heart is devoted to their detestable things..."—those whose hearts are devoted to detestable things and abominations, who remained in Jerusalem and were not exiled, and who err after idolatry and their "detestable things."
"I have placed their way upon their heads" – meaning that I will bring upon them the sword and captivity, and they will go into exile.
Radak
“And as for the heart of their detestable things.” And as for those who are in Jerusalem at present, whose hearts incline toward the heart of their detestable things and abominations.
"I placed their way upon their heads." This means that I will repay their recompense upon their own heads. And the explanation of "a heart of detestable things" is that their heart is divided into two hearts, as Elijah said to the worshippers of Baal: "How long will you falter between two opinions?" And behold, their heart is divided and going, the desire following their detestable things more.
Metzudat David
"And as for the heart, etc." This means: But the wicked men remaining in Jerusalem, whose hearts are inclined toward the detestable abominations, shall not remain there forever to inherit their portion; for I will bring upon them the recompense of their ways, and they shall be exiled from it to purge their iniquities.
Metzudat Zion
The innermost part of a thing and its core is called "lev" (heart), as in "lev yam" (heart of the sea) (Exodus 15:8).
"I have given." This is akin to "I will give," for the words of prophecy are clear as though the event has already occurred.
Malbim
"And to their heart" refers back to the speech He addressed to them in verse 12 (that speech having been interrupted in the middle by the death of Paltiel, the prophet’s outcry, and the Lord’s response to his cry; and when He concluded His answer, He returned to His previous words), in which He said, "You did not walk in My statutes." Rather, "to their heart" means that their hearts went after their detestable things and abominations; their hearts were inclined to cleave to idolatry, which is detestable, and to sexual immorality and other abominations. Therefore, "I have placed their way upon their head"—I repaid them according to their ways, and they are guilty of their own accord.
Then did the cherubim lift up their wings, and the wheels were beside them; and the glory of the God of Israel was over them above.
verse value 2985
Insights
Verse structure: 9 words, 58 letters. The shortest word is "and·they·lifted" (וַיִּשְׂא֤וּ, 5 letters) and the longest is "God·of·Israel" (אֱלֹהֵֽי־יִשְׂרָאֵ֛ל, 9 letters). 8 unique roots are used. Frequent roots: "over·them" (root על, 272x in Ezekiel); "and·they·lifted" (root נשא, 76x in Ezekiel); "the·cherubim" (root כרוב, 31x in Ezekiel). The etnachta (major mid-verse pause) falls on 'to·their·opposite', dividing the verse into phrases of 5 and 4 words. Full calculation: וַיִּשְׂא֤וּ [and·they·lifted] (323) + הַכְּרוּבִים֙ [the·cherubim] (283) + אֶת־כַּנְפֵיהֶ֔ם [their·wings] (606) + וְהָאוֹפַנִּ֖ים [and·the·wheels] (198) + לְעֻמָּתָ֑ם [to·their·opposite] (580) + וּכְב֧וֹד [and·glory·of] (38) + אֱלֹהֵֽי־יִשְׂרָאֵ֛ל [God·of·Israel] (587) + עֲלֵיהֶ֖ם [over·them] (155) + מִלְמָֽעְלָה [on·top] (215) = 2985.
Rashi
And the cherubim lifted up. After He had finished His words to me, He departed:
Radak
And they shall lift. We have already explained the matter:
Metzudat David
“And the cherubim lifted up.” They raised their wings to depart from that place.
“Opposite them.” Opposite the cherubim, equal to them.
Upon them. Upon the cherubim:
Malbim
"And the cherubim lifted up" — see that the Divine Presence departed from the city, and the Glory of the Lord distanced itself from them.
Minchat Shai: It seemed to him that the wind which had brought him to Jerusalem carried him into exile along with the vision, for the Divine Presence also went with him, and there the vision departed from him.
And the glory of Hashem went up from the midst of the city, and stood upon the mountain which is on the east side of the city.
verse value 2460
Insights
Verse structure: 11 words, 43 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "from·upon" (מֵעַ֖ל, 3 letters) and the longest is "and·stood" (וַֽיַּעֲמֹד֙, 5 letters). Words sharing gematria 310: upon·the·mountain, to·the·city. 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "midst" (תּ֣וֹךְ), "upon·the·mountain" (עַל־הָהָ֔ר), "on·the·east" (מִקֶּ֥דֶם). The root על appears 2 times in this verse. 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "which" (root אשר, 341x in Ezekiel); "from·upon" (root על, 272x in Ezekiel). The etnachta (major mid-verse pause) falls on 'the·city', dividing the verse into phrases of 6 and 5 words. Full calculation: וַיַּ֙עַל֙ [and·went·up] (116) + כְּב֣וֹד [glory] (32) + יְהֹוָ֔ה [Hashem] (26) + מֵעַ֖ל [from·upon] (140) + תּ֣וֹךְ [midst] (426) + הָעִ֑יר [the·city] (285) + וַֽיַּעֲמֹד֙ [and·stood] (130) + עַל־הָהָ֔ר [upon·the·mountain] (310) + אֲשֶׁ֖ר [which] (501) + מִקֶּ֥דֶם [on·the·east] (184) + לָעִֽיר [to·the·city] (310) = 2460.
Rashi
“On the mountain that lies east of the city.” This is the Mount of Olives, which is situated to the east of the city, and this constitutes the third journey:
Radak
"And he went up." For from the gate of the House of the Lord he departed into the midst of the city; and if it is not stated that he ascended from above the midst of the city, [the verse implies that he] ascended and stood upon the mountain which is east of the city. And behold, he is removing himself from the city and returning to his place, the heavens. And the meaning of "from above within" is that above the earth He saw him, as it is stated, "And they lifted him up from the earth before my eyes." And this mountain is the Mount of Olives, which is to the east of the city. And so did Jonathan translate: "And He stood upon the Mount of Olives."
Metzudat David
And he went up. He departed from within the city:
“On the mountain.” This refers to the Mount of Olives, which stands to the east of the city.
And a spirit lifted me up, and brought me in the vision by the spirit of God into Chaldea, to them of the captivity. So the vision that I had seen went up from Me.
verse value 4148
Insights
Verse structure: 13 words, 64 letters. Notable word values: "God" (אֱלֹהִ֑ים) = 86, equal to Elohim. The shortest word is "that" (אֲשֶׁ֥ר, 3 letters) and the longest is "to·the·captivity" (אֶל־הַגּוֹלָ֔ה, 7 letters). 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "in·the·vision" (בַּמַּרְאֶ֖ה). The root רוח appears 2 times in this verse. 10 unique roots are used. Frequent roots: "that" (root אשר, 341x in Ezekiel); "from·me" (root על, 272x in Ezekiel); "lifted·me" (root נשא, 76x in Ezekiel). First appearance of the root כשדימה ("to·Chaldea") in Ezekiel. The etnachta (major mid-verse pause) falls on 'God', dividing the verse into phrases of 8 and 5 words. Full calculation: וְר֣וּחַ [and·a·spirit] (220) + נְשָׂאַ֗תְנִי [lifted·me] (811) + וַתְּבִאֵ֤נִי [and·brought·me] (469) + כַשְׂדִּ֙ימָה֙ [to·Chaldea] (379) + אֶל־הַגּוֹלָ֔ה [to·the·captivity] (80) + בַּמַּרְאֶ֖ה [in·the·vision] (248) + בְּר֣וּחַ [by·spirit·of] (216) + אֱלֹהִ֑ים [God] (86) + וַיַּ֙עַל֙ [and·went·up] (116) + מֵֽעָלַ֔י [from·me] (150) + הַמַּרְאֶ֖ה [sight] (251) + אֲשֶׁ֥ר [that] (501) + רָאִֽיתִי [I·have·seen] (621) = 4148.
Rashi
"In the vision, by the spirit of God." It seems to me as if He is now returning me from Jerusalem to Babylonia.
Radak
“And a spirit lifted me up” — “in a vision, by the Spirit of God.” To teach that his going to Jerusalem and his return to Babylonia were not literally so, but rather it appeared to him thus in a vision by the Spirit of God.
And the vision that I saw went up from upon me. Then the spirit of prophecy departed from me, and He gave me permission to speak. This is what is stated above: "And when I speak to you I will open your mouth," etc.
Metzudat David
And the spirit. The spirit of prophecy took me from there and brought me to the land of the Chaldeans:
"In the vision of the spirit of God." In the vision of prophecy, it appeared to me as though He had brought me to the land of the Chaldeans, for indeed that is where he was. But initially, it appeared to him in the vision of prophecy as though he had come to Jerusalem, as it is stated: "And He brought me to Jerusalem in visions of God" (above 8). And now it appeared to him in the vision of prophecy as though he had returned to my place.
And it rose from me. And then the vision that I had seen departed from me:
Metzudat Zion
"You lifted me up." The matter concerns the act of taking, as in "He shall lift up a blessing" (Psalms 24:5):
Then I spoke to them of the captivity all the things that Hashem had shown me.
verse value 1753
Insights
Verse structure: 7 words, 32 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "that" (אֲשֶׁ֥ר, 3 letters) and the longest is "to·the·captivity" (אֶל־הַגּוֹלָ֑ה, 7 letters). Words sharing gematria 266: all·words·of, He·had·shown·me. 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "He·had·shown·me" (הֶרְאָֽנִי). The root דבר appears 2 times in this verse. 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "that" (root אשר, 341x in Ezekiel); "and·I·spoke" (root דבר, 101x in Ezekiel). The etnachta (major mid-verse pause) falls on 'to·the·captivity', dividing the verse into phrases of 2 and 5 words.
Radak
"And I spoke," which He showed me. With a segol on the he, and there is not one like it. And what He said, "All the words of the Lord," the word that reveals, and they came to the exile in Tel Aviv, and they dwelled there desolate, and they went out to the valley, and they took a brick, and they lay on their side, and the word of the thick ones, and the word of wheat and barley, and a sharp sword, and the words of rebuke, and "Come to Jerusalem," and "Return to Babylon" — all of these He said to them: This is "all the words of the Lord which He showed me."
Metzudat David
"To the exile. To the people of the exile, so that they may send the words to their relatives in Jerusalem:"
"All the words of the Lord, etc." – All the matters that were shown to him in the sixth year, when he was brought to Jerusalem in a prophetic vision.
Malbim
"And I will speak to the exiles, to comfort them that the Divine Presence is with them, and that they will yet return to their land:"
Rashi
Radak
Metzudat David
Malbim